NO T E S, EXPLANATORY AND PRACTICAL, ON THE GENERAL EPISTLES JAMES, PETER, JOHN AND JUDE. BY ALBERT BARNES. NEW YORK: HARPER & BROTHERS, PUBLISIIERS, 329 & 331 PEARL STREET, FRANKLIN SQUARE. 1857. Entered, according to Act of Congress, in the year 1847, by ALBERT BARNES, In the Clerk's Office of the Eastren District of Pennsylva-.i GENERAL INTRODUCTION TO THE SEVEN CATHOLIC EPISTLES. 5 1. The Antiquzty and Reason of the term GENEHtAL or CATHOLIC, applied to these Epistles. THE seven Epistles embraced in the New Testament between the Epistle to the Hebrews and the book of Revelation, are denoted by the term General ol Catholic (xaoztxco). This word does not occur in the New Testament, except In the inscriptions to these epistles; and these inscriptions are no part of the inspired writings, and are of no authority, as it is evident that the writers them. selves would not affix the title to them. Indeed, the term is not applied with strict propriety to the second and third Epistles of John; but those Epistles are ranked under the general appellation, because they were usually annexed to his, first Epistle in transcribing, partly because they were the work of the same author, and partly because they were so small, that there might otherwise be danger of their being lost-Mfichaelis. The Greek word catholic (xatoxtxoc) applied to these Epistles, means general, universal; and it was given to them because they were not addressed to particular churches or individuals, but to Christians at large. Even the Epistles of Peter, however, as well as the second and third of John, had originally a definite direction, and were designed for certain specified churches and Christians, as really as the Epistle to the Romans or Corinthians. See 1 Pet. i. 1. There is, therefore, no good reason for retaining the title now, and it is omitted in the editions of Tittman and Hahn. It was, however, early applied to the Epistles, and is found in most of the editions and versions of the New Testament. Thus Eusebius, having given an account of James, called the Just, and our Lord's brother, says, " Thus far concerning this James, who is said to be the author of the first of the Epistles called catholic." In another place he says, "4 That, in his Institutions, Clement of Alexandria had I (iii) IV GENERAL INTRODUCTION. given short explications of all the canonical Scriptures, not omitting those which are contradicted —I mean the Epistle of Jude, and the other catholic Epistles." John's first Epistle is several times called catholic by Origen. So Athanasius, Epiphanius, and other Greek writers, mention the seven Epistles under the term catholic.-Lardner, Works, vi. 158. Ed. Lond., 1829. Comp. Hug's Intro., ch. iii., ~ 151.," The didactic writings of the apostles were separated into two collections; the one comprising the Epistles of Paul, and bearing generally the title &noaor.o5 (aposlie); the other containing the Epistles of the rest of the apostles, with the title xcaoucxl Io7Aar (catholic epistles), or xcSouxaei ae'td-zo2xc.wv dcoatncowv (catholic epistles of the apostles)."-H-ug. Hug supposes that the appellation was given to them to designate them as a class of biblical writings, comprising the writings of all the apostles, except those of Paul. The Gospels and the Acts, he supposes, comprised one class by themselves; the Epistles of Paul" a second; and these seven Epistles, under the title of general or catholic, a third, embracing the writings of all the apostles, Paul excepted. In the course of time, however, the signification of the terim became changed, and they were called catholic, because they were not addressed to any church in particular.-Intro., pp. 605, 606. Ed. And., 1836. At all events, this last is the sense in which the word is used by Theodoret, and by subsequent commentators. On this point, see also Koppe, New Tes., vol. ix. 1, seq., and Noesselt, In conjecturis ad historiam catholicam Jacobi epistole. Opusc. Fasc., ii., p. 303, seq., and Bertholdt, Historisch-kritische Einleitung in sammtliche kanonische und apokryphische Scriften des A. und N. T., i. p. 216, seq. It may be added, that the term' canonical' was given to these Epistles, about the middle of the sixth century, by Cassiodorius, and by the writer of the pro. logue to these Epistles, ascribed to Jerome, though not his. The reason why this appellation was given is not known.-Lardner, Works, vi. 160. ~ 2. The canonical Authority of these Epistles. c" Before the fourth century," says Hug, Intro., p. 606, ", in which, for the first time, undeviating unanimity in all the churches, in respect to the canon, was effected, Christian writers with perfect freedom advocated or denied the authenticity of certain writings of the New Testament. Individual Fathers admitted or rejected certain books, according as their judgment dictated. Besides the Epistle to the Hebrews and the Apocalypse, this was the case, as is well known, in regard to several of the catholic Epistles, viz., that of James, the second and third of John, the second of Peter, and that of Jude." It is of some importance here to inquire what bearing this fact should have on the question of the canonical authority of these Epistles, or the question whether they are to be regarded as constituting a part of the inspired writings. Some general remarks only will le made here; a more particular examination will be proper in considering the evidences of the genuineness of the several Epistles, See the Introduction to James, to second Peter, to second and third John, and to Jude. The fjcts in the case, in regard to these disputed Epistles, were these:(1.) They were always circulated under the names of the respective authors whose nalnes they bear, and, by established custom, were subjoined to the other biblical books, though they had not universally the estimation which was given to the others. (2.) In most of the churches, these Epistles were made use of, as Eusebiun testifies, equally with the other Scriptures. (3.) There was supposed by many to be a want of positive historical testimony in their favour; at least of the evidence which existed in favour of the other books of the New Testament. (4.) It was not supposed that there was any positive testimony against the genuineness of these writings. The sole ground of doubt with any of' the Fathers was, that there were not the same historical vouchers for their genuineness which there were for the other books. (5.) They were never regarded as books that were certainiy to De rejecteuw Those who entertained doubts in regard to them did not argue against their genuineness, but only expressed doubts in respect to their canonical authority. (6.) Even these doubts were in time removed, and after the fourth century these Epistles were everywhere received as a part of the genuine inspired writings. The progress of investigation removed all doubt from the mind, and they were allowed a place among the undisputed writings of the apostles, as a part of the word of God. In regard, therefore, to the influence which this fact should have on the estlmate which we form of their genuineness and canonical authority, we may observe, (1.) That the settled and established voice of antiquity is in their favour. That opinion became at length harmonious, and was all the more valuable, from the fact that there ever had been any doubts. The general judgment of the church now in their favour is the result of long and careful inquiry; and an opinion is always more valuable when it is known to have been the result of long and careful investigation. (2.) The facts in regard to these epistles showed that there was great cautzon in the early Christian church about admitting books into the canon. None were received without examination; none where the evidence was not supposed to be clear. The honest doubts of the early Christian Fathers were stated and canvassed, and passed for what they were worth; and the highest care was taken to remove the doubts, when any existed. No books were admitted into the canon by a mere vote of a synod or council, or by any ecclesiastical body. Tha * VI CGENERAL IrNTRODCITION. books which were admitted were received because there was evidence that they were genuine which satisfied the church at large, and they were recognised as canonical by common consent. (3.) It has been observed above, that there never Was any positive evidence against the authority and genuineness of the disputed books. But, as Hug has remarked (p. 607), even the negative argument loses much of its force when its character is considered. Such is their brevity, that it was less easy to establish their authority, or to demonstrate their authorship by any internal evidence, than in regard to the longer Epistles. It happened, also, from the brevity of the Epistles, that they were less frequently quoted by the early Fathers than the longer ones were, and hence it was more difficult to demonstrate that they were early received. But it is clear that this arose, not from any thing in the Epistles which was calculated to excite suspicion as to their origin, but from the nature of the case. On the supposition that they are genuine, and were early regarded as genuine, this difficulty would be as great as on the supposition that they are not. But if so, the difficulty is manifestly of no force. On this whole subject, the reader may find all that is necessary to be said in the Prolegomena of Koplp in Epistolas Qatholicas. See also Hug's Intro., ~ 161, 152. THE GENERAL EPISTLE OF JAMES. INTRODUCTION. ~ 1. The Question who was the Author of this Epistle. THEnRE have been more difficult questions raised in regard to the Epistle of James than perhaps any other portion of the New Testament. Those questions it Is of importance to examine as fully as is consistent with the design of these Notes; that is, so far as to enable a candid inquirer to see what is the real difficulty in the case, and what is, so far as can be ascertained, the truth. The first question is, Who was the author 1 It has been attributed to one of three persons:-to James the elder,' the son of Zebedee, and brother of John; to James, the less,' son of Alpheus or Cleophas; and to a James of whom nothing more is known. Some have supposed, also, that the James who is mentioned as the, Lord's brother' (Gal. i. 19), was a different person from James the son of Alpheus. There are no methods of determining this point from the Epistle itself. All that can be established from the Epistle is, (1.) That the name of the author was James, ch. i. 1; (2.) That he professed to be a,, servant of God," ch. i. 1; (3.) That he had been probably a Jew, and sustained such a relation to those to whom he wrote as to make it proper for him to address them with authority; and, (4.) That he was a follower of the Lord Jesus Christ. ch. ii. 1; v. 8. There are two persons, if not three, of the name of James, mentioned in the New Testament. The one is James, the son of Zebedee. Matt. iv. 21. Mark iii. 17. Luke vi. 14. Acts i. 13, et al. He was the brother of John, and is usually mentioned in connexion with him. Matt. iv. 21; xvii. 1. Mark v. 37; xiii. 3, et al. The name of their mother was Salome. Comp. Matt. xxvii. 56, with Mark xv. 40. He was put to death by Herod Agrippa, about A. C. 41. Acts xii. 2. He was called the major, or the elder-to distinguish him from the other James, the younger, or the less, Mark xv. 40; called also, in ancient history, James the Just. The other James was a son of Alpheus or Cleophas. Matt. x. 3. Mark iii. 18. Acts i. 13. Luke xxiv. 18. That Alpheus and Cleophas was the same person is evident from the fact that both the words are derived from the Hebrew,'a',n-hhalphi. The name of the mother of this James was Mary (Mark xv 40); and James, and Joses, anmt Simon, and.Judas, are mentioned as brethren. Matt. xiii. 65. There is also a.almes mentioned in Matt. xiii. 55. Mark vi. 3. (vii ) Bli1 INTRO DUCTION. and Gal. i. 19, as a" brother of our Lord." On the meaning of this e.xpression, ae d Notes on Gal. i. 19. It has been a question which has been agitated from the earliest times, whether the James who is mentioned as the son of Alpheus, and the James who is men. tioned as the ", Lord's brother," were the same or different persons. It is not necessary for the purposes of these Notes to go into an examination of this question. Those who are disposed to see it pursued, may consult Hug's Intro., ~ 158, and the wcrks there referred to; Neander's History of the Planting and Training of the Christian Church, vol. ii. p. 2, seq., Edin. Ed.; and Michaelis' Intro., vol. iv. 271, seq. The question, says Neander, is one of the most difficult in the apostolic history. Hug supposes that James the son of Alpheus, and James the brother of the Lord, were the same.. Neander supposes that the James mentioned by the title of the ", Lord's brother" was a son of Joseph, either by a former marriage, or by Mary, and consequently a ", brother" in the stricter sense. It is remarked by Michaelis, that James may have been called, the Lord's brother," or mentioned as one of his brethren, in one of the following senses: (1.)'That the. persons accounted as the ",brethren of the Lord" (Matt. xiii. 55, et al.) were the sons of Joseph, not by Mary the mother of Jesus, but by a former wife. This, says he, was the most ancient opinion, and there is in it nothing improbable. If so, they were older than Jesus. (2.) It may mean that they were the sons of Joseph by Mary, the mother of Jesus. Comp. Notes on Matt. xiii. 55. If so, James was an own brother of Jesus, but younger than he. There is nothing in this opinion inconsistent with any statement in the Bible; for the notion of the perpetual virginity of Mary is not founded on the authority of the Scriptures. If either of these suppositions were true, however, and James and Judas, the authors of the Epistles which bear their names, were literally the brothers of Christ, it would follow that they were not apostles; for the elder apostle James was the son of Zebedee, and James the younger was the son of Alpheus. (3.) A third opinion in relation to James, and Joses, and Simon, and Judas, is, that they were the sons of Joseph by the widow of a brother who had died without children, and to whom, therefore, Joseph, by the Mosaic laws, was obliged to raise up issue. This opirion, however, is entirely unsupported, and is wholly improbable; for (a) the law which obliged the Jews to take their brothers'. widows applied only to those who were single (Michaelis); and (b) if this hadi been an instance of that kind, all the requirement of the law in the case would have been satisfied when one heir was born. (4.) It might be maintained that, according to the preceding opinion, the brother of Joseph was Alpheus, and then they would be reckoned as his sons; and in this case, the James and Judas-who are called the brothers of Jesus, would have been the same as the apostles of that name. But, in that case, Alpheus would not have been the same as Cleopas, for Cleopas had a wife-the sister of Joseph's wife. (5.) A fifth opinion, and one which was advanced by Jerome, and which has been extensively maintained. is, that the persons referred to were called'brethren' of the Lord Jesus only in a somewhat lax sense, as denoting his near kinsmen. See Notes on Gal. i. 19. According to this, they would have been cousins of the Lord Jesus, and the relationship was of this kind:-James and Judas, sons of Alpheus, were the apostles, and consequently Alpheus was the father of Simon and Joses. Farther, Alpheus is the same as Cleopas, who married Mary, the sister of the mother of Jesus (John xix. 25), and consequently the sons of Cleopas were cousins of the: Saviour. INTRODUCTION. 1X Which of these opinions is the correct one, it is impossible now to determine. rhe latter is the common opinion, and perhaps, on the whole, best sustained; and' if so, then there were but two Jaineses referred to, both apostles, and the one who wrote this Epistle was a cousin of the Ilord Jesus. Neander, however, supposes that there were two Jameses besides James the brother of John, the son of Zebedee, and that the one who wrote this Epistle was not the apostle, the son of Alpheus, but was, in the stricter sense, the' brother' of our Lord, andti was trained up with' him. Hist. of the Planting of Christianity, ii, p. 3, seq. It is a circumstance of some importance, in showing that there was but one James besides James the brother of John, and that this was the apostle, the soni of Alpheus, that after the death of the elder James (Acts xii. 1), no mention is made of more than one of that name. If there had been, it is hardly possible. says Hug, that there should not have been some allusion to him. This, however, is not conclusive; for there is no mention of Sinmon, or Bartholomew, or Thomas after that time. There is but one serious objection, perhaps, to this theory, which is, t~pt it is said (John vii. 5) that this brethren did not believe on him." It is possible, however, that the word,'brethren' in that place may not have included all his kinsmen, but may have had particular reference to the larger portion of therm (ver. 3), who were not believers, though it might have been that some of themi were believers. On the whole, it seems probable that the James who was the author-of thi, Epistle was one of the apostles of that name, the son of Alpheus, and that he was a cousin of our Lord. Entire certainty on that point, however, cannot be hoped for. If the author of this Epistle was a different person from the one who resided at Jerusalem, and who is often mentioned in the Acts of the Apostles, then nothing more is known of him. That James was evidently an apostle (Gal. i. 19), and perhaps, from his relationship to the Lord Jesus, would have a special influence and authority there. Of this James, little more is certainly known than what is mentioned in the Acts of the Apostles. Hegesippus, as quoted by Neander, says, that from childhood he led the life of a Nazarene. He is described by Josephus (Archaeol. xx. 9), as well as by Hegesippus and- Eusebius, as a man eminent for his integrity of life, and as well meriting the appellation or surname which he bore among the Jews, of p'._, &xaro5, the Just. He is mentioned as one who set himself against the corruptions of the age, and who was thence termed the bulwark of the people — DVy 3t.-17EpcoXgs7 toD aoZ. His manner of life is represented as strict and holy, and such as to command in an eminent degree the confidence of his countrymen, the Jews. Hegesippus says that he frequently prostrated himself on his knees in the Temple, calling on God to forgive the sins of his people, praying that the divine judgments on the unbelievers might be averted, and that they might be led to repentance and faith, and thus' to a participation of the kingdom of the glorified Messiah. Neander, as above, p. 10. In the New T'estament, James appears as a prominent and leading man in the church at Jerusalem. In later times he is mentioned by the ecclesiastical writers as Bishop of Jerusalem;' but this title is not given to him in the New l'estq ment, nor is there any reason to suppose that he filled the office which is n1iow X INTRODUCTION. usually, denoted by the worlt bishop. He appears, however, from some cause, to have had his home permanently in Jerusalem, and, for a considerable portion of his life, to have been the only apostle residi:g there.. As such, as well as from his near relationship to the Lord Jesus, and his own personal worth, he was entitled to, and received, marked respect. His prominence, and the respect which was shown to him at Jerusalem, appear in the following circumstances: (1.) In the council that was held respecting the rules that were to be imposed on the converts from the Gentiles, and the manner in which they were to be regarded and treated (Acts xv.), after the other apostles had fully delivered their sentiments, the views of James were expressed, and his counsel was followed. Acts xv. 13-29. (2.) When Peter was released from prison, in answer to the prayers of the assembled church, he directed those whom he first saw to, go and show these things to Janzes, and to the brethren.' Acts xii. 17. (3.) When Paul visited Jerusalem after his conversion, James is twice mentioned by him as occupying a prominent position there. First, Paul says that when he went there on the first occasion, he saw none of the apostles but Peter, and'James the Lord's brother.' Gal. i. 18, 19. He is here mentioned as one of the apostles, and as sustaining a near relation to the Lord Jesus. On the second occasion, when Paul went up there fourteen years after, he is mentioned, in enumerating those who gave to him the right hand of fellowship, as one of the, pillars' of the church; and among those who recognised him as an apostle, he is mentioned first. "(And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave me and Barnabas the right hand of fellowship." Gal. ii. 9. (4.) When Paul went up to Jerusalem after his visit to Asia Minor and to Greece, the whole matter pertaining to his visit was laid before James, and his counsel was followed by Paul. Acts xxi l8 24. The leading points, in the character of James seem to have been these:(1.) Incorruptible integrity; integrity such as to secure the confidence of all men, and to deserve the appellation of' the Just.' (2.) An exalted regard for the rites and ceremonies of the ancient religion, and a desire that they should be respected everywhere and honoured, He was more slow in coming to the con. clusion that they were to be superseded by Christianity than Paul or Peter was (comp. Acts xxi, 18. Gal. ii. 12), though he admitted'that they were not to be imposed on the Gentile converts as absolutely binding. Acts xv. 19-21, 2429. Repeated intimations of his great respect for the laws of Moses are found in the Epistle before us, thus furnishing an internal proof of its genuineness If he was educated as a Nazarene, and if he always resided with the Jews, in the very vicinity of the Temple, this is not difficult to be accounted for, and this might be expected to tinge his writings. (3.) The point from which he contemplated religion particularly was, conformity to the law. He looked at it as it was intended, to regulate the life, and to produce holiness of deportment, in opposition to all lax views of morals and low conceptions of holiness. He lived in a corrupt age, and among corrupt people; among those who sought to be justified before God by the mere fact that they were Jews, that they had the true religion, and that they were the chosen people of God, and who, in consequence, were lax in their morals, and comparatively regardless of the obligations to personal holiness. He therefore contemplated religion, not so much in respect to the question how man may be justified, as to the question to what kind of life it will lead Os; and his great object was to show that personal holiness is neces. INTRODUCTION. xi sary to salvation. Paul, on the other hand, was led to contemplate it mainly with reference to another question-how man may be justified; and it became necessary for him to show that men cannot be justified by their own works, bIut that it must be by faith in the Redeemer. The error which Paul particularly combats, is an error on the subject of justification; the error which James particularly opposes, is a practical error on the influence of religion on the life. It was because religion was contemplated hLy these two writers from these different points of view, and not from any real contradiction, that the apparent discrepancy arose between the Epistle of James and the writings of Paul. The peculiarity in the character and circumstances of James will account for the views which he took of religion; and, keeping this in mind, it will be easy to show that there is no real contradiction between these writers. It was of great importance to guard against each of the-errors referred to; and the views expressed by both of the apostles are necessary to understand the nature and to see the full developement of religion. How long James lived, and when and how he died, is not certainly known. It is agreed by all that he spent his last days in Jerusalem, and that he probably died there. On the subject of his death there is a remarkable passage in Josephus, which, though its genuineness has been disputed, is worth transcribing, as, if genuine, it shows the respect in which James was held, and contains an interesting account of his death. It is as follows:-" The emperor [Roman] being informed of the death of Festus, sent Albinus to be prefect of Judea. But the younger Ananus, who, as we said before, was made high priest, was haughty in his behaviour, and was very ambitious. And, moreover, he was of the sect of the Sadducees, who, as we have also observed before, are, above all other Je..P severe in their judicial sentences. This, then, being the temper of Ananus, he, thinking he had a fit opportunity, because Festus was dead, and Albinus was yet on the road, calls a council. And, bringing before them James, the brother of him who is called Christ, and some others, he accused them as transgressors of the laws, and had them stoned to death. But the most moderate men of the city, who were also reckoned most skilful in the laws, were offended at this proceeding. They therefore sent privately to the king [Agrippa the younger], entreating him to send orders to Ananus no more to attempt any such things."Ant., B. xx. A long account of the manner of his death, by Hegesippus, is preserved in Eusebius, going much rhore into detail, and evidently introducing much that is fabulous. The amount of all that can now be known in regard to his decease would seem to be, that he was put to death by violence in Jerusalem, a short time before the destruction of the Temple. From the well-known character of the Jews, this account is by no means improbable. On the subject of his life and death, the reader may find all that is known in Lardner, Works, vol. vi. pp. 162-195; Bacon's Lives of the Apostles, pp. 411-433; and Neander, Hist. of the Planting of the Christian Church, ii., pp. 1-23, Edin. ed. The belief that it was this James, the son of Alpheus, who resided so long at lerusalem, who was the author of this Epistle, has been the common, though not the unanimous opinion of the Christian church, and seems to be supported by satisfactory arguments. It must evidently have been written either by him or by James the elder, the son of Zelbedee, or by some other James, the supposed literal brother of our Lord. X11a INTRODUCTION. in regard to these opinions, we may observe, 1. That the supposition that it was written by some third one of that name.' wholly unknown to fame,' is mere hypothesis. It has no evidence whatever in;is support. 1I. There are strong reasons for supposing that it was not written by James the elder, the son of Zebedee, and brother of John. It has been indeed ascribed to hiln. In the old Syriac version, in the earlier editions, it is expressly attributed to him. But against this opinion the following objections may be urged, which seem to be conclusive. (1.) James the elder was beheaded about the year 43, or 44, and if this epistle was written by him, it is the oldest of the w ritings of the New Testament. It is possible, indeed, that the epistle may have been written at as early a period as that, but the considerations which remain to be stated, will show that this epistle has sufficient internal marks to prove that it was of later origin. (2.) Before the death of James the elder, the preaching of the gospel was chiefly confined within the limits of Palestine; but this epistle was written to Christians, of the dispersion,' that is, to those who resided out of Palestine. It is hardly credible that in so short a time after the ascension of our Lord, there were so many Christians scattered abroad as to make it probable that a letter would be sent to them. (3.) This epistle is occupied very much with a consideration of a false and perverted view of the doctrine of justification by faith. It is evident that false views on that subject prevailed, and that a considerable corruption of morals was the consequence. But this supposes that the doctrine of justification by faith had been extensively preached; consequently that considerable time had elapsed from the time when the doctrine had been first promulgated. The perversion of a doctrine, so as to produce injurious effects, seldom occurs until some tiltne after the doctrine was first preached, and it can hardly be supposed that this would have occurred be. fore the death of James, the son of Zebedee. See these reasons stated more at length in Benson. III. There are strong probabilities, from the epistle itself, to show that it was written by James the Less. (1.) His position at Jerusalem, and his eminence among the apostles, as well as his established character, made it proper that he should address such an epistle to those who were scattered abroad. There was no one among the apostles who would command greater respect from those abroad who were of Jewish origin than James. If he had his residence at Jerusalem; if he was in any manner regarded as the head of the church there; if he sustained a near relation to the Lord Jesus; and if his character was such as has been commonlly represented, there was no one among the apostles whose opinions would be treated with greater respect, or who would be considered as having a clearer right to address those who were scattered abroad. (2.) The character of the epistle accords with the well-known character of James the Less. His strong regard for the law; his zeal for incorruptible integrity; his opposition to lax notions of morals; his opposition to all reliance on faith that was not productive of good works, all appear in this epistle. The necessity of conformity to the law of God, and of a holy life, is everywhere apparent, and the views expressed in the epistle agree with all that is stated of the early education and the established character of James. While there is no real contra diction between this epistle and the writings of Paul, yet it is much more easy to show that this is a production of James than it would be to prove that it waB written by Patil. Comp. Hug, Intro., ~ 159. INTRODUCTION. - X ~ 2. To whom was the Epistle written? The epistle purports to have been written to., the twelve tribes scattered abroad' — or the,twelve tribes of the dispersion' -'v - m aope. oh. i. 1 See Votes on 1 Pet. i. 1, and Notes on ch. i. I of this epistle. No mention of the )lace where they resided is made; nor can it be determined to what portion of the world it was first sent, or whether more than one copy was sent. All that can be conclusively determined in regard to the persons to whom it was addressed, is, (1.) That they were of Jewish descent-as is implied in the phrase' to the twelve tribes' (ch. i. 1), and as is manifest in-all the reasonings of the epistle; and, (2.) That they were Christian converts. ch. ii. 1. But by whose labours they were converted, is wholly unknown. The Jewish people who were, scattered abroad' had two central points of union, the dispersion in the East, of which Babylon was the head, and the dispersion in the West, of which Alexandria was the head. Hug, ~ 156. Peter wrote his epistles to the latter (1 Pet.. i. 1), though he was at Babylon when he wrote them (1 Pet. v. 13), and it would seem probable that this epistle was addressed to the former. Beza supposed that this epistle was sent to the believing Jews, dispersed all 9ver the world; Grotius, that it was written to all the Jews living out of Judea; Lard. ner, that it was written to all Jews, descendants of Jacob, of every denomination, in Judea, and out of it. It seems plain, however, from the epistle itself, that it was not addressed to the Jews as such, or without respect to their being already Christians, for (a) if it had been, it is hardly conceivable that there should have been no arguments to prove that Jesus was the Messiah, and no extended statements of the nature of the Christian system; and (b) it bears on the face of it evidence of having been addressed to those who were regarded as Christians. ch.. ii. I; v. 7, 11, 14. It may be difficult to account for the fact, on any principles, that there are no more definite allusions to the nature of the Christian doctrines in the epistle, but it is morally certain that if it had been written to Jews as such, by a Christian apostle, there would have been a more formal defence and statement of the Christian religion. Compare the arguments of the apostles with the Jews in the Acts, passimn. I regard the epistle, therefore, as having been sent to those who were of Jewish origin, but who had embraced the Christian faith, by one who had been himself a Jew, and who, though now a Christian apostle, retained much of his early habits of thinking and reasoning in addressing his own countrymen. ~ 3. WhIVere and when was the Epistle written? There are no certain indications by which it can be determined where this epistle was written, but if the considerations above suggested are well founded, there can be little doubt that it was at Jerusalem. There are indeed certain in. ternal marks, as Hug has observed (Intro. ~ 155), pertaining to the country with which the writer was familiar, and to certain features of natural scenery incidentally alluded to in the epistle. Thus, his native land was situated not far from the sea (ch. i. 6; iii. 4); it was blessed with valuable productions, as figs, oil, and wine (ch. iii. 12); there were springs of saline and fresh water with which he was familiar (ch. iii. I11); the land was much exposed to di aught, and there were frequently reasons to apprehend famine from the want of rain (ch. v. 17, 28); there were sad devastations produced, anrid to be dreaded Xiv INTRODUCTION. from a consuming, burning wind (ch. i. 11); and it was a land in which the phenomena known as,early and latter rains' were familiarly understood. ch. v. 7. All these allusions apply well to Palestine, and were such as would be employed by one who resided in that country, and they may be regarded as an incidental proof that the epistle was written in that land. There is no way of determining with certainty when the epistle was written. Hug supposes.that it was after the epistle to the Hebrews, and not before the beginning of the tenth year of Nero, nor after the accession of Albinus; i. e. the close of the same year. Mill and Fabricius suppose it was before the destruction of Jerusalem, and about a year and a half before the death of James. Lardner supposes that James was put to death about the year 62, and that this epistle was written about a year before. He supposes also that his death was hastened by the strong language of reprehension employed in the epistle. It is probable that the year in which it was written was not far from A. D. 58 or 60, some ten or twelve years before the destruction of Jerusalem. ~ 4. The canonical Authority of the Epistle. On the question generally respecting the canonical authority of the disputed epistles, see the Intro. to the Catholic Epistles, ~ 2. The particular proof of the canonical authority of this epistle is contained in the evidence that it was written by one of the apostles. If it was written, as suggested above- (~ 1), by James the Less, or if it be supposed that it was written by James the elder, both of whom were apostles, its canonical authority will be admitted. As there is no evidence that it was written by any other James, the point seems to be clear. But there are additional considerations, derived from its reception in the church, which may furnish some degree of confirmation of its authority. These are, (a) It was included in the old Syriac version, the Peshita, made either in the first century or in the early part of the second, thus showing that it was recognised in the country to which it was probably sent; (b) Ephrem the Sy rian, in his Greek works, made use of it in many places, and attributed it to James, the brother of our Lord (Hug); (c) It is quoted as of authority by seve. ral of the Fathers; by Clement of Rome, who does not indeed mention the name of the writer, but quotes the words of the epistle (James iii. 13; iv. 6, 11; ii. 21, 23); by Hermas; and by Jerome. See Lardner, vol. vi. pp. 195-199, and Hug, ~ 161. ~ 5. Thie evidence theat the writer was acquainted with the writings of Paul, the alleged contradiction between them; and the question how they can be reconciled. It has been frequently supposed, and sometimes affirmed, that this epistle is directly contradictory to Paul on the great doctrine of justification, and that it was written to counteract the tendency of his writings on that subject. Thus Hug strangely says, "In this epistle, Paul is (if I may be allowed to use so harsh an expression for a while) contradicted so flatly, that it would seem to have been written in opposition to some of his doctrines and opinions." ~ 157 It is of importance, therefore, to inquire into the foundation of this charge, for if it be so, it is cleat that either this epistle or those of Paul would not be enti INTRODUCTION. XV tied to a place in the sacred canon. In order to this investigation, it is necessary to inquire to what extent the author was acquainted with the writings of Paul, and then to ask whether the statements of James are susceptible of any explanation which will reconcile them with those of Paul. (1.) There is undoubted evidence that the author was acquainted with the writings of Paul. This evidence is found in the similarity of the expressions occurring in the epistles of Paul and James; a similarity such as would occur not merely from the fact that two men were writing on the same subject, but such as occurs only where one is acquainted with the writings of the other. Between two persons writing on the same subject, and resting their opinions on the same general reasons; there might be indeed a general resemblance, and possibly there might be expressions used which would be precisely the same. But it might happen that the resemblance would be so minute and particular, and on points where there could be naturally no such similarity, as to demonstrate that one of the writers was familiar with the productions of the other. For example, a man writing on a religious subject, if he had never heard of the Bible, might use expressions coincident with some that are found there; but it is clear also that he might in so many cases use the same expressions which occur there, and on points where the statements in the Bible are so peculiar, as to show conclusively that he was familiar with that book. So also a man might show that he was familiar with the Rambler or the Spectator, with Shakspeare or Milton. Such, it is supposed, are the allusions in the epistle of James, showing that he was acquainted with the writings of Paul. Among these passages are the following:JAMES. PAUL. i. 3. Knowing this, that the trying Rom. v. 3. Knowing that tribulation of your faith worketh patience. worketh patience. i. 2. Count it all joy when ye fall Rom. v. 3. We glory in tribulations into divers temptations. also. i. 4. Wanting nothing, 1 Cor. i. 7. Ye come behind in no gift. i. 6. He that wavereth is like a wave Eph. iv. 14. Tossed to and fro, carof the sea, driven with the wind and ried about with every wind of doctrine. tossed. i. 12. When he is tried, he shall re- 2 Tim. iv. 8. There is laid up for ceive the crown of life. me a crown of righteousness. i. 15. When lust hath conceived, it Rom. vii. 7, 8. I had not known lust, bringeth forth sin; and sin, when it is except the law had said thou shalt not finished, bringeth forth death. covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. i. 18. That we should be a kind of Romn. viii. 23. Ourselves also which first-fruits of his creatures. have the first-fruits of the Spirit. i. 21. Lay apart all filthiness and Col. iv. 8. But now ye also put off superfluity of naughtiness, &c. all these; anger, wrath, malice, blasphemy, filthy communications out of your mouth. i. 22. But be ye doers of the word, Rom. ii. 13. For not the hearers of and not hearers only, &c. the law are just before God,- but the doers of the law. X~ VI INTRODUCTION. ii. 5. Hath not God chosen the poor 1 Cor. i. 27. But God hath ctosen of this world, rich in faith, &c. the foolish things of the world, to con found the wise, &c. Compare also, on this subject, the passage in James v. 14-26, with Roman. iii. 20, seq.; the examples of Abraham and Rahab, referred to in ch. ii. 21, 25, with the reference to Abraham in Rom. iv.; and James iv. 12, with Rom. ii. 1, and xiv. 4. These passages will show that James had an acquaintance with the writings of Paul, and that he was familiar with his usual method of expressing his thoughts. These allusions are not such as two men would be likely to make who were total strangers to each other's mode of speaking and of writing. It may be added here, also, that some critics have supposed that there is an other kind of evidence that James was acquainted with the writings of Paul, than that which arises from mere similarity of expression, and that he meant to refer to him, with a view to correct the influence of some of his views. Thus, Hug, in the passage already referred to (t 157), says, ",In this Epistle, the apostle Paul is (if I may be allowed to use so harsh an expression for a while) contradicted so flatly, that it would seem to have been written in opposition to some of his doctrines and opinions. All that Paul has taught respecting faith, its efficacy in justification, and the inutility of works, is here directly contravened." After citing examples from the Epistle to the Romans, and the Epistle of James, in support of this, Hug adds, ", The Epistle was therefore written of set purpose against Paul, against the doctrine that faith procures man justification and the divine favour." The contradiction between James and Paul appeared so palpable to Luther, and the difficulty of reconciling them seemed to him to be so great, that for a long time he rejected the Epistle of James altogether. He subsequently, however, became satisfied that it was a part of the inspired canon or Scripture. (2.) It has been, therefore, an object of much solicitude to know how the views of Paul and James, apparently so contradictory, can be reconciled; and many att~mpts have been made to do it. Those who wish to pursue this inquiry to greater length than is consistent with the design of these Notes, may consult Neander's History of the Planting of the Christian Church, vol. ii., pp. 1-23, 228-239, and Dr. Dwight's Theology, Serm. lxviii. The particular consideration of this pertains more appropriately to the exposition of the Epistle (see the remarlks at the close of ch. iii.); but a few general principles may be laid down here, which may aid those who are disposed to make the comparison between the two, and which may show that there is no designed, and no real contradiction. (a) The view which is taken of any object depends much on the point of vision from which it is beheld-the stand-point, as the Germans say; and in order to estimate the truthfulness or value of a description or a picture, it is necessary for us to place ourselves in the same position with him who has given the description, or who has made the picture. Two men, painting or describing a mountain, a valley, a waterfall, or an edifice, might take such different positions in regard to it, that the descriptions which they give would seem to be quite contradictory and irreconcilable, unless this were taken into the account. A landscape, sketched from the top of a high tower or on a level plain; a view of Niagara Falls, taken above or below the falls-on the American or Canada side; a view of St. Paul's, taken from one side or another, from the dome or when on the ground, might be very INTRODUCTION. xVii different; and two such views might present features which it would be scarcely possible to reconcile with each other. So it is of moral subjects. Much depends on the point fromn which they are viewed, and from the bearings and tendencies of the doctrine which is the particular subject of contemplation. The subject of temperance, for example, may be contemplated with reference, on the one hand, to the dangers arising from too lax a view of the matter, or, on the other, to the danger of pressing the principle too far; and in order to know a man's views, and not to do injustice to him, it is proper to understand the particular aspect in which he looked at it, and the particular object which he had in view. (b) The object of Paul-the, stand-point' from which he viewed the subject of justification-on which point alone it has been supposed that he and James differ-was to show that there is no justification before God, except by faith; that the meritorious cause of justification is the atonement; that good works do not enter into the question of justification as a matter of merit, or as the ground of acceptance; that if it were not for faith in Christ, it would not be possible for man to be justified. The point which he opposes is, that men can be justified by good works, by conformity to the law, by dependence on rites and ceremonies, by birth or blood. The aim of Paul is not to demonstrate that good works are not necessary or desirable in religion, but that they are not the ground of justification. The point of view in which he contemplates man, is beJbre he is converted, and with reference to the question on what ground he can be justified; and he affirms that it is only by faith, and that good works come in for no share in justification, as a ground of merit. (c) The object of James-the, stand-point' from which he viewed the subject -was, to show that a man cannot have evidence that he is justified, or that his faith is genuine, unless he is characterized by good works, or by holy living. His aim is to show, not that faith is not essential to justification, and not that the real ground of dependence is not the merit of the Saviour, but that conformity to the law of God is indispensable to true religion. The point of view in which he contemplates the subject, is after a man professes to be justified, and with reference to the question whether his faith is genuine; and he affirms that no faith is of value in justification but that which is productive of good works. By his own character, by education, by the habits of his whole life, he was accustomed to look on religion as obedience to the will of God; and every thing in. his character led him to oppose all that was lax in principle, and loose in tendency, in religion. The point which he opposed, therefore, was, that mere faith in religion, as a revelation from God; a mere assent to certain doctrines, without a corresponding life, could be a ground of justification before God. This was the prevalent error of his countrymen; and while the Jews held to the belief of divine revelation as a matter of speculative faith, the most lax views of morals prevailed, and they freely indulged in practices entirely inconsistent with true piety, and subversive of all proper views of religion. It was not improper, therefore, as Paul had given prominence to one aspect of the doctrine of justification, showing that a man could not be saved by dependence on the works of the law, but that it must be by the work of Christ, that James should give due prominence to the other form of the doctrine, by showing that the essential and necessary tendency of the true doctrine of justification, was to lead to a holy life; and that a man whose life was not conformed to the law of God, could not depend on any mere assent to the truth of religion, or any speculative faith whatever. Both these statements are necessary to a full exposition of the doctrine sViii INTRODUCTION. of justification; both are opposed to dangerous errors; and both, therefore, are essential in order to a full understanding of that important subject. (d) Both these statements are true. (1.) That of Paul is true, that there can be no justification before God on the ground of our own works, but that the real ground of justification is faith in the great sacrifice made for sin. (2.) That of James is no less true, that there can be no genuine faith which is not productive of good works, and that good works furnish the evidence that we have true religion, and are just before God. A mere faith; a naked assent to dogmas, accompanied with lax views of morals, can furnish no evidence of true piety. It is as true, that where there is not a holy life there is no religion, as it is in cases where there is no faith. It may be added, therefore, that the Epistle of James occupies an important place in the New Testament, and that it could not be withdrawn without materially marring the proportions of the scheme of religion which is there revealed. Instead, therefore, of being regarded as contradictory to any part of the New Testament, it should rather be deemed indispensable to the concinnity and beauty of the whole. Keeping in view, therefore, the general design of the Epistle, and the point of view from which James contemplated the subject of religion; the general corruptions of the age in which he lived, in regard to morals; the tendency of the Jews to suppose that mere assent to the truths of religion was enough to save them; the liability which there was to abuse the doctrine of Paul on the subject of justification,-it will not be difficult to understand the general drift of this Epistle, or to appreciate its value. A summary of its contents, and a more particular view of its design, will be found in the Analyses prefixed to the severad chapters. THE GENERAL E PISTLE OF JAMES. CHAPTER I. the twelve b tribes which are scat JAMES, a servant a of God and tered abroad, greeting. of the L"d Jesus Christ, to a Jude 1. b Ac. 26, 7. c Ac. 8. 1. CHMIPTER I. manner, they would produce the grace of patience, and this was to be regarded &ANALYSIS OF THE CHAPTERI. as an object worth being secured, even This chapter seems to comprise two by much suffering. vs. 2-4. general classes of subjects; the state- 3. If in their trials they felt that ment in regard to the first of which is they had lacked the wisdom which complete, but the second is only cornm- they needed to enable them to bear menced in this chapter, and is conti- them in a proper manner, they had the nued in the second. The first is the privilege of looking to God, and seekgeneral subject of temptation and trial ing it at his hand. This was a privia (vs. 1-15); the second is the nature lege conceded to all, and if it were of true religion:-the statement that asked in faith, without any wavering, all true religion has its origin in God, it would certainly be granted. vs. 6 the source of purity and truth, and -7. that it requires us to be docile and 4. The importance and value of stameek; to be doers of the word; to bility, especially in trials; of being firm bridle the tongue, and to be the friends in principle, and of having one single of the fatherless and the widow. vs. great aim in life. A man who wavered 16-27. in his faith would waver in every thing. 1. The general subject of temptation ver. 8. or trial. vs, 1 —15. It is evident that 5. An encouragement to those who, those to whom the epistle was directed in the trials which they experienced, were, at that time, suffering in some passed through rapid changes of cir: form, or that they were called to pass cumstances. Whatever those changes through temptations, and that they were, they were to rejoice in them as needed counsel and support. They ordered by the Lord. They were to were in danger of sinking in despond- remember the essential instability of all ency; of murmuring and complaining, earthly things. The rich especially, and of charging God as the author of who were most disposed to murmur temptation and of sin. This part of and complain when their circumstances the chapter comprises the following were changed, were to remember how topics: the burning heat blasts the beauty of 1. The salutation. ver. 1. the flower, and that in like manner all 2. The subject of temptations or worldly splendour must fade away. vs. trials. They were to regard it, not as 9-11. a subject of sorrow, but of gladness 6. Every man is blessed who enand joy, that they were called to pass dures trials in, proper manner, for through trials; for, if borne in a proper I such an endurane-e of trial will be con(1i) 20 -JAMES. [A. D 60. nected with a rich reward-the crown an apostle, for the same omission ocof life. ver. 12. curs in the epistle of John, and in the 7. In their trials, however; in the epistle of Paul to the Philippians, the allurements to sin which might be set Thessalonians, and to Philemon. It is before themn; in the temptations to remarkable, also, considering the rela. apostatize, or to do any thing wrong, tion which James is supposed to have which might be connected with their borne to the Lord Jesus as his, brother' suffering condition, they were to be (Gal. i. 19; Intro. ~ 1), that he did careful never to charge temptation as not refer to that as constituting a such on God. They were never to ground of claim to his right to address allow their minds to feel for a moment others; but this is only one instance that he allured them to sin, or placed out of'many, in the New- Testament, an inducement of any kind before them in which it is regarded as a higher to do wrong. Every thing of that honour to be the'servant of God,'and kind, every disposition to commit sin, to belong to his family, than to sustain originated in their own hearts, and any relations of blood or kindred. they should never allow themselves to Comp. Matth. xii. 50. It may be obhcharge it on God. vs. 13-15. served also (Comp. the Intro. ~ 1), that II. The nature of true religion. vs. this term is one which was peculiarly 16-27. appropriate to James, as a man eminent 1. It has its origin in God, the for his integrity. His claimn to respect source of every good gift, the Father and deference was not primarily founded of lights, who has of his own will be- on any relationship which he susgotten us again, that he might raise us tained; any honour of birth or blood; to an exalted rank among his creatures. or even any external office, but on the God, therefore, should be regarded not fact that he was a servant of God.' as the author of sin, but as the source ~And of the Lord Jesus Christ. The of all the good that is in us. vs. 16-18., servant of the Lord Jesus,' is an ap2. Religion requires us to be meek pellation which is often given to Chris. and docile; to lay aside all disposition tians, and particularly to the ministers to dictate or prescribe, all irritability of religion. They are his servants, against the truth, and all corruption not in the sense that they are slaves, of heart, and to receive meekly the but in the sense that they voluntarily ingrafted word. vs. 19-21. obey his will, and labour for him, and 3. Religion requires us to be doers not for themselves. 1 To the twelve of the word, and not hearers only. vs. tribes which are scattered abroad. Gr. 23, 24, 25.' The twelve tribes which are in the 4. Religion requires us to bridle the dispersion,' or of the dispersion (~v A, tongue, to set a special guard on our 8c6lAop4). This word occurs only words. ver. 26. here and in I Pet. i. 1, and John vii. 5. Religion requires us to be the 35. It refers properly to those who friends of the fatherless and the widow, lived out of Palestine, or who were and to keep ourselves unspotted from scattered among the Gentiles. There the world. ver. 27. were two great dispersions;' the East. 1. James, a servant of God. On ern and the Western. The first had the meaning of the word servant in its origin about the time when the ten this connexion, see Note on Rom. i. 1. tribes were carried away to Assyda, Comp. Note on Philem. 16. It is re- and in the time of the Babylonian markable that James does not call him- captivity. In consequence of these self an apostle; but this does not prove events, and of the fact that large numthat the writer of the epistle was not bers of the Jews went to'Babylon, and . D.D 60.] CHAPTER I.L 2. My brethren, count it all joy" when ye fall into divers a Mat. 5. 12. 1 Pet. 4. 13-16. temptations; other Eastern countries, for purposes of them as appertaining to the, twelve travel, commerce, &c., there were many tribes.' The phrase' the twelve tribes' Jews in the East in the times of the became also a sort of technical expresapostles. The other was the Western sion to denote the people of God-the dispersion,' which commenced about church. ~ Greeting. A customary form the time of Alexander the Great, and of salutation, meaning, in Greek, to which was promoted by various causes, joy, to rejoice; and implying that he until there were large numbers of Jews wished their welfare. Comp. Acts xv in Egypt and along Northern Africa; 23. in Asia Minor, in Greece proper, and 2. My brethren. Not brethren as even in Rome. To which of these Jews, but as Christians. Comp. ch. classes this epistle was directed is not ii. 1. ~ Count it all joy. Regard it known; but most probably the writer as a thing to rejoice in; a matter had particular reference to those in the which should afford you happiness. East. See the Intro. ~ 2. The phrase You are not to consider it as a punish-'the twelve tribes,' was the common ment, a curse, or a calamity, but as a term by which the Jewish people were fit subject of felicitation. Comp. Notes designated, and was in use long after Matth. v. 12. ~ When ye faill into the ten tribes were carried away, lea'ving, divers temptoations. On the meaning in fact, but two of the twelve in Pales- of the word temptations, see Notes. on tine. Comp. Notes on Acts xxvi. 7. Matth. iv. 1. It is now commonly Many have supposed that James here used in the sense of placing allureaddressed them as Jews, and that the ments before others to induce them to epistle was sent to them as such. But sin, and in this sense the word seems this opinion has no probability; for (1) to be used in vs. 13, 14 of this chapter. had this been the case, he would not Here, however, the word is used in the have been likely to begin his epistle sense of trials, to wit, by persecution, by saying that he was'a servant of poverty, calamity of any kind. These Jesus Christ,' a name so odious to the cannot be said to be direct inducements Jews; and (2) if he had spoken of or allurements to sin, but they try the himself as a Christian, and had ad- faith, and they show whether he who dressed his countrymen as himself a is tried is disposed to adhere to his believer in Jesus as the Messiah, though faith in God, or whether he will aposregarding them as Jews, it is incredible tatize. They so far coincide with that he did not make a more distinct temptations, properly so called, as to reference to the principles of the Chris- test the religion of men. They differ tian religion; that he used no argu- from temptations, properly so called, in ments to convince them thatJesus was that they are not brought before the the Messiah; that he did not attempt mind for the express purpose of in to convert them to the Christian faith. ducing men to sin. In this sense it is It should be added, that at first most true that God never tempts men. vs converts were made from those who 13, 14. On the sentiment in the paso had been trained in the Jewish faith, sage before us, see Notes on 1 Peter, i. and it is not improbable that one in 6, 7. The word divers here refers to Jerusalem, addressing those who were the various kinds of trials which they Christians out of Palestine, would na- might experience-sickness, poverty, turally think of them as of Jewish bereavement, persecution, &c. They origin, and would be likely to address were to count it a matter of joy that 22 JAMES. [A. D. 60. 3. Knowing this, that the try- perfect work, that ye may be ing of your faith worketha pa- perfect and entire, wanting notience. thing. 4 But let patience b have her 5 If any of you lack wisdom, a Ro. 5.3. b Lu. 8. 15; 21. 19. their religion was subjected to any fully carried out so as to show what thing that tried it. It is well for us to they are. Afflictions, perhaps more have the reality of our religion tested, than any thing else, will do this, and in whatever way it may be done. we should therefore allow them to do 3. Knowing this, that the trying of all that they are adapted to do in deyour faith worketh patience. Patience veloping what is good in us. The is one of the fruits of such a trial, and idea here is, that it is desirable not only the grace of patience is worth the trial to have the elements or principles of which it may cost to procure it. This piety in the soul, but to have them is one of the passages which show that fairly carried out, so as to show what James was acquainted with the writings is their real tendency and value. Comp. of Paul. See the Intro. ~ 5. The sen- Notes on 1 Pet. i. 7. On the word timent expressed here is found in Rom. perfect, as used in the Scripture, see v. 3. See Notes on that verse. -Paul Notes on Job i. 1. The word renhas carried the sentiment out farther, dered entire ( oxa7Tpo&) means whole and shows that tribulation produces in every part. Comp. Notes on 1 other effects than patience. James Thess. v. 23. The word occurs only only asks that patience may have its in thesb two places. The correspondperfect work, supposing that every ing noun (ooxx2p&o') occurs in Acts Christian grace is implied in this. iii. 15, rendered perfect soundness. 4. But let patience have her perfect ~ Wanting nothing., Being left in work. Let it be fairly developed; let nothing;' that is, every thing being it produce its appropriate effects with- complete, or fully carried out. out being hindered. Let it not be ob- 5. If any of you lack wisdom. structed in its fair influence on the Probably this refers particularly to the soul by murmurings, complaining or kind of wisdom which they would need rioellion. Patience under trials is fit- in their trials, to enable them to beai ted to produce important effects on the them in a proper manner, for there is soul, and we are not to hinder them in nothing in which Christians more feel any manner by a perverse spirit, or by the need of heavenly wisdom than in opposition to the will of God. Every regard to the manner in which they one who is afflicted should desire that should bear trials, and what they the fair effects of affliction should be should do in the perplexities, and dis. produced on his mind, or that there appointments, and bereavements that should be produced in his soul pre- come upon them; but the language cisely the results which his trials are employed is so general that what is adapted to accomplish. ~ That ye here said may be applied to the need may be perfect and entire. The of wisdom in all respects.'Ihe parti. meaning of this is explained in the cular kind of wisdom which we need following phrase-' wanting nothing;' in trials is to enable us to understand that is, that there may be nothing their design and tendency; to perform lacking to complete your character. our duty under them, or the new duThere may be the elements of a good ties which may grow out of them; to character; there may be sound princi- learn the lessons which CGod designs ples, but those principles may not be to teach, for he always designs to teach A. D. 60.] CHAPTER I. 2 let him ask of God, that agiveth eth not; and b it shall be given to all men liberally, and upbraid- him. a Pr. 2. 3-6. b Je. 29. 12. us some valuable lessons by affliction; nish such a specific encouragement to and to cultivate such views and feel- say of God that he gives to all men ings as are appropriate under the pe- liberally whether they ask or not. In culiar forms of trial which are brought the Scripture the promise of divine aid upon us; to find out the sins for which is always limited to the desire. No we have been afflicted, and to learn blessing is promised to man that is not how we may avoid them in time to sought; no man can feel that he has a come. We are in great danger of right to hope for the favour of God who going wrong when we are afflicted; does not value it enough to pray for it; of complaining and murmuring; of no one ought to obtain it who does not evincing a spirit of insubmission, and prize it enough to ask for it. Comp. of losing the benefits which we might Matt. vii. 7, 8. The word rendered have obtained if we had submitted to liberally (aZ5r) means, properly, simthe trial in a proper manner. So in ply; that is, in simplicity, sincerity, all things we lack wisdom.' We are reality. It occurs nowhere else in the short-sighted; we have hearts prone to New Testament, though the corresin; and there are great and important sponding noun occurs in Rom. xii. 8 matters pertaining to duty and salva- 2.Cor. i. 12; xi. 3, rendered simpli tion on which we cannot but feel that cily; in 2 Cor. viii. 2; ix. 13, renwe need heavenly guidance. ~ Let dered liberality, and liberal; 2 Cor. him ask of God. That is, for the spe- ix. 11, rendered bosuntifulness; and cific wisdom which he needs; the very Eph. vi. 5. Col. iii. 22, rendered sin. wisdom which is necessary for him in gleness, scil., of the heart. The idea the particular case. It is proper to seems to be that of openness, frankness, bear the very case before God; to make generosity; the absence of all that is mention of the specific want; to ask sordid and contracted; where there is of God to guide us in the very matter the manifestation of generous feeling, where we feel so much embarrassment. and liberal conduct. In a higher sense It is one of the privileges of Christians, than in the case of any man, all that that they may not only go to God and is excellent in these things is to be ask him for that general wisdom which found in God; and we may therefore iss needful for them in life, but that come to him feeling that in his heart whenever a particular emergency arises, there is more that is noble and gene. a case of perplexity and difficulty in rous in bestowing favours than in any regard to duty, they may bring that other being. There is nothing that is particular thing before his throne with stinted and close; there is no partiality, the assurance that he will guide them. there is no withholding of his favour Comp. Ps. xxv. 9. Isa. xxxvii. 14. because we are poor, and unlettered, Joel ii. 17. ~ That giveth to all men and unknown. ~ And upbraideth not. liberally. The word omen here is sup- Does not reproach, rebuke, or treat plied by the translators, but not impro- harshly. He does not coldly repel us, perly, though the promise should be if we come and ask what we need, regarded as restricted to those who ask. though we do it often and with imporThe object of the writer was to encou- tunity. Comp. Luke xviii. 1-7. The rage those who felttheir need of wis- proper meaning of the Greek word is dom to go and ask it of God, and it to rail at, reproach, revile, chide; and would not contribute any thing to fur- the object here is probably to place the 24 JAMES. [A. D. 60 6 But alet him ask in faith, nothing wavering. For he that a Mar. 11.24. wavereth, is like a wave of the manner in which God bestows his fa- the meaning of the sacred volume, and yours in contrast with what sometimes to understand the directions which he occurs among men. He does not re- has there given to guide us; (2.) By proach or chide us for our past con- the secret influences of his Spirit (a) duct; for our foolishness; for our im- suggesting to us the way in which we portunity in asking. He permits us should go, and (b) inclining us to do to come in the most free manner, and that which is prudent and wise; and neets us with a spirit of entire kind- (3.) By the events of his Providence ness, and with promptness in granting making plain to us the path of duty, our requests. We are not always sure, and removing the obstructions which when we ask a favour of a man, that may be in our path. It is easy for we shall not encounter something that God to guide his people; and they will be repulsive, or that will mortify who,watch daily at the gates, and us; we are certain, however, when we wait at the posts of the doors' of wisask a favour of God, that we shall dom (Prov. viii. 34), will not be in never be reproached in an unfeeling danger of going astray. Ps. xxv. 9. manner, or meet with a harsh response. 6. But let hinzm ask in faith. See ~ And it shall be given him. Comp. the passages referred to in ver. 5 Jer. xxix. 12, 13. ",Then shall ye Comp. Notes on Matt. vii. 7, and on call upon me, and go and pray unto Heb. xi. 6. We cannot hope to obme, and I will hearken unto you. And tain any favour from God if there is ye shall seek me, and find me, when -not faith, and where, as in regard to ye shall search for me with your whole the wisdonm necessary to guide us, we heart." See also Matt. vii. 7, 8; xxi. are sure that it is in accordance with 22. Mark xi. 24. 1 John iii. 22; v. his will to grant it to us, we may 14. This promise in regard to the come to him with the utmost confi wisdom that may be necessary for us, denuce, the most entire assurance tha is absolute, and we may be sure that it will be granted. In this case, we if it be asked in a proper manner it -should come to God without a doubt will be granted us. There can be no that if we ask with a proper spirit, the doubt that it is one of the things which very thing that we ask will be bestowed God is able to impart; which will be on us. We cannot in all other cases for our own good; and which, there- be so sure that what we ask will be for fore, he is ever ready to bestow. About our good, or that it will be in accordmany things there might be doubt ance with his will to bestow it, and whether if they were granted, they hence we cannot in such cases come would be for our real welfare, and with the same kind of faith. VWe can therefore there may be a doubt whether then only come with unwavering conit would be consistent for God to be- fidence in God that he will do wiat is stow them; but there can be no such right and best, and that if he sees that doubt about wisdom. That is always what we ask will be for our good, he for our good, and we may be sure, will bestow it upon us. Here, howtherefore, that we shall obtain that, if ever, nothing prevents our coming with the request be made with a right spirit. the assurance that the very thing which If it be asked in what way we may ex- we ask will be conferred on us. ~ Nopert he will bestow it on us, it may be thing wavering. (xgtiv 8axptev6,uvo5g) replied, (1.) That it is through his,Doubting or hesitating as to nothing tword-by enabling us to see clearly or in no respect.' See Acts xx. 20' A. D. 60.] CHAPTER 1. 25 sea driven with the wind and 8 A double-minded man is tossed. unstable in all his ways. 7 For let not that man think 9 Let the brother of low dethat he shall receive any thing gree rejoice in that he is exalted. of the Lord. * or, glor. xi. 12. In regard to the matter under here used, 8,4,v2oS, occurs only here and consideration, there is to be no hesi- in ch. iv. 8. It means properly one tancy, no doubting, no vacillation of who has two souls; then one who is the mind. We are to come to God wavering or inconstant. It is applicawith the utmost confidence and assur- ble to a man who has no settled prinance. ~ For he that wavereth, is like ciples, who is controlled by passion. a wave of the sea, &c. The propriety who is influenced by popular feeling, and beauty of this comparison will be who is now inclined to one opinion or seen at once. The wave of the sea course of conduct, and now to another. has no stability. It is at the mercy of ~ Is unstable in all his ways. That is, every wind, and seems to be driven not merely in regard to prayer, the and tossed every way. So he that point particularly underdiscussion, but comes to God with unsettled convic- in respect to every thing. From the tions and hopes, is liable to be driven instability which the wavering must about by every new feeling that may evince in regard to prayer, the apostle spring up in the mind. At one mo- takes occasion to make the general rement hope and faith impel him to come mark concerning such a man, that to God; then the mind is at once filled stability and firmness could be expected with uncertainty and doubt, and the on no subject. The hesitancy whiclr soul is agitated and restless as the he manifested on that one subject ocean. Comp. Isa. lvii. 20. Hope on would extend to all; and we might the one hand, and the fear of not ob- expect to find such a man irresolute taining the favour which is desired on and undetermined in all things. This the other, keep the mind restless and is always true. If we find a man who discomposed. takes hold of the promises of God with 7. For let not that man think that firmness; who feels the deepest assurhe shall obtain any thing from the ance when he prays that God will hear Lord. Comp. Heb. xi. 6. A man can prayer; who always goes to him with. hope for favour from God only as he out hesitation in his perplexities and puts confidence in him. He sees the trials, never wavering, we shall find one heart, and if he sees that there is no who is firm in his principles, steady in belief in his existence, or his perfec- his integrity, settled in his determinations; no real trust in him, no reliance tions, and steadfast in his plans of life; on his promises, his wisdom, his grace, a man whose character we shall feel it cannot be proper that he should grant that we understand, and in whom we an answer to our petitions. This will can confide. Such a man eminently account sufficiently for the fact that was Luther; and the spirit which is there are so many prayers unanswered; thus evinced by taking firmly hold of that we so frequently go to the throne the promises of God is the best kind of grace, and are sent empty away. A of religion. man that goes to God in such a state 9. Let the brother of low degree. Df mind, should not expect to receive This verse seems to introduce a new say favour. topic, which has no other connexion 8. A double-minded man. The word with what precedes than that the apos..3 26 JAMiES. [lA. f tI 10 But the rich, in that he is of the grass a he shall pass away. made low because as the flower a Is. 40. 6. tie is discussing the general subject of rity, from sickness to health. Theretrials. Comp. ver. 2. Turning from the is much religion in the world that consideration of trials in general, he will bear the ills of poverty, sickpasses to the consideration of a par. ness, and persecution; or that will ticular kind of trials, that which results bear the temptations arising from prosfrom a change of circumstances in life, perity, and even affluence,:which will from poverty to affluence, and from not bear the transition from one to the affluence to poverty. The idea which other, as there is many a human frame seems to have been in the mind of that could become accustomed to bear the apostle is, that there is a great either the steady heat of the equator, and important trial of faith in any or the intense cold of the north, that reverse of circumstances; a trial in could not bear a rapid transition from being elevated from poverty to riches, the one to the other. See this thought or in being depressed from a state of illustrated in the Notes on Phil. iv. 12. affluence to want. Wherever change ~ In that he is exalted. A good man occurs in the external circumstances might rejoice in such a transition beof life, there a man's -religion is put cause it would furnish him the means to the test, and there he should feel of being more extensively useful; most that God is trying the reality of his persons would rejoice because such a faith. The phrase'of low degree' condition is that for which men com(,arEistv) means one in humble cir- monly aim, and because it would fur. cumstances; one of lowly rank or em- nish them the means of display, of ployment; one in a condition of de- sensual gratification, or of ease; but pendence or poverty. It stands here neither of these is the idea of -the particularly opposed to one who is- rich, apostle. The thing in which we are and the apostle doubtless had his eye, to rejoice in the transitions of life is, in the use of this word, on those who that a test is furnished of our piety j had been poor. ~ Rejoice, marg. glory. that a trial is applied to it which enaNot because, being made rich, he has bles us to determine whether it is the means of sensual gratification and genuine. The most important thing indulgence; not because he will now conceivable for us is to know whether be regarded as a rich man, and will we are true Christians, and we should feel that he is above want; not even rejoice in every thing that will enable because he will have the means of us to settle this point. doing good to others. Neither of these 10. But the rich, in that he ia was the idea in the mind of the apostle, made low. That is, because his pro. but it was, that the poor man that is perty is taken away, and he is made made rich should rejoice because his poor. Such a transition is often the faith and the reality of his rciegion source of the deepest sorrow, but the are now Oi.ed; because a test is fur- apostle says that even in that a Chrisnished which will show, in the new tian may find occasion for thanksgiving. circumstances in which he is placed, The reasons for rejoicing in this man. whether his piety is genuine. In ner, which the apostle seems ta have fact, there is almost no trial of re- had in view, were these: (1) because ligion which is more certain and it furnished a test of the reality of redecisive than that furnished by a ligion, by showing that it is adapted to sudden transition from poverty to sustain the soul in this great trial; that affluence, from adversity to prospe- it cannot only bear prosperity, but that A. D 60.i CHAPTERI I.'2 11 For the sun is no sooner grace of the fashion of it perishb risen with a burning heat, but eth: so also shall the rich matt it withereth the grass, and the fade away in his ways. flower thereof falleth, and the 12 Blessed is the man that it can beat the rapid transition from that James had his eye on the pas that state to one of poverty; and (2) sage in Isaiah xl. 6-8. See Notes or: because it would furnish to the mind that passage. Comp. Notes on I Pet an impressive and salutary illustration i. 24, 25. See also Ps. ciii. 15. Matt of the fact that all earthly glory is soon vi. 28-30. to fade away. I may remark here, 11. For the sun is no sooner riser that the transition firom affluence to with a burning heat. Isaiah (xl. 7) poverty is often borne by Christians employs the word wind, referring to a with the manifestation of a most lovely burning wind that dries up the flowers. spirit, and with an entire freedom from It is probable that the apostle also refers murmuring and complaining. Indeed, not so much to the sun itself, as to the there are more Christians who could hot and fiery wind called the simoom, safely bear a transition from affluence which often rises with the sun, and to poverty, from prosperity to adversity, which consumes the green herbage of than there are who could bear a sudden the fields. So Rosenmiiller and Bloomtransition from poverty to affluence. field interpret it. ~ It withereth the Some of the loveliest exhibitions of grass. Isa. xl. 7. It withereth the piety which I have ever witnessed have stalk, or that which, when dried, pro. been in such transitions; nor have I duces hay or fodder; the word hero seen occasion anywhere to love reli- used being commonly employed in tho gion more than in the ease, and grace, latter sense. The meaning is, that the and cheerfulness, with which it has effect of the hot wind is to wither the enabled those accustomed long to more stalk or spire which supports the flower, elevated walks, to descend to the com- and when that is dried up, the flower paratively humble lot where God places itself falls. This idea will give increased them. New grace is imparted for this beauty and appropriateness to the fig new form of trial, and new traits of ure-that man hiinself is blasted and Christian character are developed in withered, and then that all the external these rapid transitions, as some of the splendour which encircled him falls to most beautiful exhibitions of the laws the ground, like a flower whose supof matter are brought out in the rapid port is gone. ~ And the grace of the transitions in the laboratory of the fashion of it perisheth. Its beauty dischemist. ~ Because as the flower of appears. ~ So shall the rich man fade the grass he shall pass away. That is, away in his ways. That is, his splensince it is a fact that he will thus pass dour, and all on which he prided himaway, he should rejoice that he is re- self, shall vanish. The phrase'in his minded of it. He should, therefore, ways,' according to Rosenmiiller, refers esteem it a favour that this lesson is to his counsels, his plans, his purposes: brought impressively before his mind. and the meaning is, that the rich man, To learn this effectually, though by with all by which he is known, shall the loss of property, is of more value vanish. A man's,ways,' that is, his to him than all his wealth would be if mode of life, or those things by which he were forgetful of it. The compa- he appears before the world, may have rison of worldly splendour with the somewhat the same relation to him fading flower of the field, is one that is which the flower has to the stalk on common in Scripture. It is probable which it grows, and by wLich it is sua 9S JAMES. [A. D..6 endureth temptation: for when hath promised to them that love he is tried, he shall receive the him. crown a of life, whichb the Lord a2Ti. 4.8. Re. 2.10. b Is. 64. 4. tained. The idea of James seems to sive to that God who lays his hand be, that as it was indisputable that the upon us, or revolt and murmur. In rich man must soon disappear, with all each and every case, whether by afflicthat he had of pomp and splendourin tion, or by direct allurements to do the view of the world, it was well for wrong, the question comes before the him to be reminded of it by every mind whether we have religion enough change of condition; and that he should to keep us, or whether we will yield to therefore rejoice in tha providential dis- murmuring, to rebellion, and to sin. pensation by which his property would In these respects, in a general sense, be taken away, and by which the real- all forms of trial may be regarded as ity of his religion would be tested. We temptation. Yet in the following should rejoice in any thing by which verse (13)the apostle would guard this it can be shown whether we are pre- from abuse. So far as the form of trial pared for heaven or not. involved an allurement or inducement 12. Blessed is the man that enzdureth to sin, he says that no man should re. temptatlion. The apostle seems here to gard it as from God. That cannot be use the word temptation in the most his design. The trial is what he aims general sense, as denoting any thing at, not the sin. In the verse before us that will try the reality of religion, he says, that whatever may be the form whether affliction, or persecution, or a of the trial, a Christian should rejoice direct inducement to sin placed before in it, for it will furnish an evidence the mind. The word temptation ap- that he is a child of God. ~ For when pears in this chapter to be used in two he is tried. In any way-if he:bears senses; and the question may arise, the trial. ~ He shall receive the crown why the apostle so employs it. Comp. of life. See Notes on 2 Tim. iv. 8. vs. 2, 13. But, in fact, the word It ispossible that James had that pastemptation is in itself of so general a sage in his eye. Comp. the Intro., ~ 5. character as to cover the whole usage, ~ Which the Lord hath promised, and to justify the manner in which it The sacred writers often speak of such is employed. It denotes any thing a crown as promised, or as in reserve that will try or test the reality of our for the children of God. 2 Tim. iv. 8,. religion; and it may be applied, there- 1 Pet. v. 4. Rev. ii. 10; iii. 11; iv. 4, fore, either to afflictions or to direct so- ~ Those that love him. A common licitations to sin; the latter being the expression to denote those who are sense in which it is now commonly truly pious, or who are his friends. It employed. In another respect, also, is sufficiently distinctive to characterize essentially the same idea enters into them, for the great mass of men do not both the ways in which the word is love God. Comp. Rom. i. 30. employed. Affliction, persecution, sick- 13. Let no man say when he is ness, &c., may be regarded as, in a tempted, I am tempted of God. See certain sense, temptations to sin; that the remarks on the previous verse. The is, the question comes before us whe- apostle here seems to have had his eye ther we will adhere to the religion on on whatever there was in trial of any account of which we are persecuted, or kind to induce us to commit sin-wheapostatise from it, and escape these ther by complaining, by murmuring, sufferings; whether in sickness and by apostacy, or by yielding to sin. So losses we will be patient and submis- far as that was concerned, he said that A. D. 60.] CHAPTER I. 29 13 Let no man say when he'evil, neither tempteth he any is tempted, I am tempted of God: man: for God cannot be tempted with i or, eviis. no one should charge it on God. He wrong. (1.) There is no evil passion did nothing in any way with a view to be gratified, as there is in men' to induce, men to do evil. That was (2.) There is no want of power, so only an incidental thing in the trial, that an allurement could be presented and was no part of the divine purpose to seek what he has not; (3.) There or design. The apostle felt evidently is no want of wealth, for he has infithat there was great danger, from the finite resources, and all that there is or general manner in which the word can be is his (Ps. 1. 10, 11); (4.) There temptation was used, and from the is no want of happiness, that he should perverse tendency of the heart, that it seek happiness in sources which are would be charged on God that he so not now in his possession. Nothing, arranged these trials, and so influenced therefore, could be presented to the dithe mind, as to present inducements to vine mind as an inducement to do sin. Against this, it was proper that evil. ~ Neither tempteth he-any man. an inspired apostle should bear his so- That is, he places nothing before any lemn testimony; so to guard the whole human being with a view to induce subject as to show that whatever there him to do wrong. This is one of the was in any form of trial that could be most positive and unambiguous of all regarded as an inducement or allure- the declarations in the Bible, and one ment to sin, is not the thing which he of the most important. It may be contemplated in the arrangement, and added, that it is one which stands in does not proceed from him. It has its opposition to as many feelings of the origin in other causes; and if there human heart as perhaps any other one. was nothing in the corrupt human We are perpetually thinking —the mind itself leading to sin, there would heart suggests it constantly-that God be nothing in the divine arrangement does place before us inducements to that would produce it. ~ For God evil, with a view to lead us to sin. cannot be tempted with evil. Marg. This is done in many ways: (a) Meu evils. The sense is the same. The take such views of his decrees as if the object seems to be to show that in re- doctrine implied that he meant that we gard to the whole matter of temptation should sin, and that it could not be it does not pertain to God. Nothing otherwise than that we should sin. can be presented to his mind as an in- (b) It is felt that all things are under ducement to do wrong, and as little his control, and that he has made his can he present any thing to the mind arrangements with a design that men of man to induce him to sin. Tempt- should do as they actually do. (c) It ation is a subject which does not per- is said that he has created us with just tain to him. He stands aloof from it such dispositions as we actually have, altogether. In regard to the particular and knowing that we would sin. (d) statement here, that'God cannot be It is said that, by the arrangements of tempted with evil,' or to do evil, there his Providence, he actually places incan be no doubt of its truth, and it ducements before us to sin, knowing furnishes the highest security for the that the effect will be that we will fall welfare of the universe. There is no- into sin, when he might easily have thing in him that has a tendency to prevented it. (e) It is said that he wrong; there can be nothing presented suffers some to tempt others, when he from without to induce him. to do might easily prevent it if he chose, antd 3* 80 JAMES. [A. D. 60. 14 But every man is tempted, ceived, it bringeth forth sin: and when he is drawn away of his sin, when it is finished, bringeth own alust, and enticed. forth death.c 15 Then when lust hath bcon- allos. 13. 9. bJob 15. 35. cRo. 6. 21-23. that this is the same as tempting them rendered,lust' in this place (jrst'v la), himself. Now, in regard to these is not employed here in tile narrow things, there may be much which we sense in which it is now commonly cannot explain, and much which often used, as denoting libidinousness. It troubles the heart even of the good; means desire in general; an earnest yet the passage before us is explicit on wish for any thing. Notes, Eph. iv. one point, and all these things muzst 22. It seems here to be used with re. be held in consistency with that-that ference to the original propensities of God does not place inducements before our nature-the desires implanted in us wilth a view that we should sin, or us, which are a stimulus to employin order to lead us into sin. None of Inent —as the desire of knowledge, of his decrees, or his arrangements, or his food, of power, of sensual gratifications desires, are based on that, but all have -and the idea is, that a man may be some other purpose and end. The drawn along by these beyond the prereal force of temptation is to be traced scribed limits of indulgence, and in the to some other source-to ourselves, and pursuit of objects that are forbidden. not to God. See the next verse. He does not stop at the point at which 14. But every man is temptedwhen the law requires him to stop, and is he is drawn away of his own last. therefore guilty of transgression. This That is, the fountain or source of all is the source of all sin. The original temptation is in man himself. It is propensity may not be wrong, but may true that external inducements to sin be perfectly harmless-as in the case may be placed before him, but they of the desire of food, &c. Nay, it may would have no force if there was not furnish -a most desirable stimulus to something in himself to which they action; for how could the human pow corresponded, and over which they ers be called forth, if it were not fox might have power. There must be this? The error, the fault, the sin, is some' lust;' some desire; some incli- not restraining the indulgence where nation; something which is unsatisfied we are commanded to do it, either in now, which is made the foundation of regard to the objects sought, or in rethe temptation, and which gives it all gard to the degree of indulgence. its power. If there were no capacity ~ And enticed. Entrapped, caught; for receiving food, or desire for it, ob- that is, he is seized by this power and'jects placed before us appealing to the held fast; or he is led along and beappetite could never be made a source guiled until he falls into sin, as in a of temptation; if there were nothing in snare that springs suddenly upon him. the soul which could be regarded as 15. Then when lust hath conceived. the love of acquisition or possession, Comp. Job xv. 35. The allusion here gold would furnish no temptation; if is obvious. The meaning is, when the there were no sensual propensities, we desire which we have naturally is should be in that quarter above the quickened, or made to act, the result is power of temptation. In each case, that sin is produced. As our desires and in every form, the power of the of good lie in the mind by nature; as temptation is laid in some propensity our propensities exist as they were cleof our nature, some desire of that which ated, they cannot be regarded as sin, we do not nowv nossess. The word or treated as such, but when they are A. D. 60.] CHAPTER I. 31 zndulged; when plans of gratification ral, propensities; those which we have are, formed; when they are developed as men, as endowed with an animal in actual life, the effect is sin. In.the nature, as having constitutional desires mere desire of good, of happiness, of to be gratified, and wants to be supfood, of raiment, there is no sin;- it be- plied. Such Adam had in- innocence; comes sin when indulged in an impro- such the Saviour had; and such are per manner, and when it leads us to to be regarded as in no respect in themseek that which is forbidden- to in- selves sinful and wrong. Yet they vade the rights of others, or in any way- may, in our case, as they did in Adam, to violate the laws of God. - The Rab- lead us to sin, because, under their bins have a metaphor which strongly strong influence, we may be led to deexpresses the general sense of this pas- sire that which is forbidden, or which sage: ",Evil concupiscence is at the belongs to another. But there are, beginning like the thread of a spider's secondly, the.propensities and intlinaweb; afterwards it is like a cart rope." tions which we have as the result of Sanhedrin, fol. 99. ~ It bringeth the fall, and which are evil in their forth sin. The result is sin; open, nature and tendency; which as a mat. actual sin. When that which is con- ter of course, and especially when comceived in the heart is matured, it is bined- with the former, lead to open seen to be sin. The design of all this transgression. - It is not always easy is to show that sin is not to be traced to separate these, and in fact they are to God, but to man himself;. and in often combined in producing the actualorder to this, the apostle says that there guilt of the world. It often requires a is-enough in the heart of man to-. ac- close analysis of- a man's own mind to count. for all actual sin, without sup- detect these different ingredients in his posing that it is caused by God. The conduct, and the one often gets the solution which he gives is, that there credit of the' other. The apostle James are certain propensities in man which, seems to have looked at it as a simple when they are suffered to act them- matter of fact, with a common sense selves out, will account for all the sin view, by saying that there were desires in the world. In regard to those na- (sgvuda s ) in a man's own mind tive propensities themselves, he does which would account for all the actual not say -whether he regards them as sin in the world, without charging it sinful and blameworthy or not; and the on God. Of the truth of this, no one probability is, that he did not design to can entertain a doubt. ~ And sin, enter into a formal examination, or to when it is finished, bringeth forth make a formal statement, of the nature death. The result of sin, when it is of these propensities -themselves. He fully carried out, is death-death in all looked at man as he is-as a creature forms. The idea, is, that death, in of God-as endowed with certain ani- whatever form it exists,- is to be traced mal propensities —as seen in fact to to sin, and. that sin will naturally and have strong passions by nature, and he regularly produce it. There is a strong showed that there was enough in him similarity between this declaration and to' account for the existence - of sin that of the apostle Paul (Rom. vi. 21 without bringing in the agency of God, — 23), and it is probable that James or charging it on him. In reference to had that passage in his eye. See the those propensities, it may be observed sentiment illustrated in the Notes on that.there are two kinds, either of that passage, and on Romans v. 12. which, may account for the existence Any one who indulges in a sinful of sin, but, which are frequently both thought or corrupt desire, should reflect eombined. There are, first, our natu- that it may end, in Math-death temrn 32 JAMES. [A. D. 60. 16 Do not err, my beloved cometh down from the Fathet brethren. of lights, with whom bis no va17 Every good gift, and every riableness, neither shadow of perfect gift is from above, and turning. aJno. 3. 27. 1 o. 4. 7. b 1 Sa. 15. 29. Mal. 3. 6. poral and eternal. Its natural tendency sented as dwelling above-in heaven. will be to produce such a death. This ~ And cometh down from the Father reflection should induce us to check an of lights. From God, the source and evil thought or desire at the beginning. fountain of all light. Light, in the Not for one moment should we indulge Scriptures, is the emblem of knowledge, in it, for soon it may secure the mas- purity, happiness; and God is often tery and be beyond our control, and the represented as light. Comp. 1 John i. end may be seen in the grave, and the 5. Notes 1 Tim. vi. 16. There is, awful world of wo. doubtless, an allusion here to the 16. Do not err, my beloved brethren. heavenly bodies, among which the sun This is said as if there were great dan- is the most brilliant. It appears to us ger of error in the point under consi- to be the great original fountain of light, deration. The point on which he diffusing its radiance over all worlds. would guard them, seems to have been No cloud, no darkness seems to come in respect to the opinion that God was from the sun, but it pours its rich effulthe author of sin, and that the evils in gence on the farthest part of the unithe world are to be traced to him. verse. So it is with God. There There was great danger that they would is no darkness in him (1 John i. 5); embrace that opinion, for experience and all the moral light and purity which has shown that it is a danger into there is in the universe is to TIe traced which men are always prone to fall. to him. The word Father here is Some of the sources of this danger have used in a sense which is comlmon in been already alluded to. Notes on Hebrew (Comp. Notes Matth. i. 1) as vet. 13. To meet the danger, he says denoting that which is the source of that, so far is it from being true that God any thing, or that from which any is the source of evil, he' is in fact the thing proceeds. Comp. Notes on Isa. author of all that is good: every good ix. 6. ~ With whom is no variablegift; and every perfect gift (ver. 17), is ness, neither shadow of turning. The from him. ver. 18. design here is clearly to contrast God 17. Every good gift, and every per- with the sun in a certain respect. As fect gift. The difference between the source of light, there is a strong good and perfect here, it is not easy resemblance. But in the sun there are to mark accurately. It may be that certain changes. It does not shine on the -former means that which is bene- all parts of the earth at the same time, volent in its character and tendency; nor in the same manner all the year. the latter that which is entire, where It rises and sets; it crosses the line there is nothing even apparently want- and seems to go far to the south, and ing to complete it; where it can be re- sends its rays obliquely on the earth; garded as good as a whole and in all then it ascends to the north, recrosses its parts. The general sense is, that the line, and sends its rays obliquely God is the author of all good. Every on southern regions. By its revoluthing that is goad on the earth we are tions it produces the changes of the to trace to him; evil has another origin. seasons, and makes a constant vaiiety Comp. Matth. xiii. 28. ~ Is from on the earth in the productions of difabove. From God, who is often repre- ferent climes. In this respect God is A. D. 60.] CHAPTER I. 33 18 Of ahis own will begat he we should be a kind of first-fruits us with the word of truth, that bof his creatures. -Jno. 1. 13. b Je. 2. 3. Ep. 1. 12. Rc. 14. 4. not indeed like the sun. With him arbitrary, but only that his will deterthere is no variableness, not even the mined the matter, and that is the appearance of turning. He is always cause of our conversion. It is not to the same, at all seasons of the year, be inferred-that there are,not in all and in all ages; there is no change in cases good reasons why God wills as his character, his mode of being, his he does, though those reasons are not purposes and plans. What he was often stated to us, and perhaps we millions of ages before the worlds could not comprehend them if they were made, he is now; what he is were. The object of the statement now he will be countless millions of here seems to be to direct the mind up ages hence. We may be sure that to God as the source of good and not whatever changes there may he in evil; and among the most eminent human affairs; whatever reverses we illustrations of his goodness is this, may undergo; whatever oceans we that by his mere will, without any exmay cross, or whatever mountains we ternal power to control him, and where may climb, or in whatever worlds we- there could be nothingbut benevolence, may hereafter take up our abode, God he has adopted us into his family, and is the same.-The word which is here given us a most exalted condition, as rendered variableness (raspc&.y}) oc- renovated beings, among his creatures. curs nowhere else in the New Testa- ~ Begat he us. The Greek word here ment. It means change, alteration, is the same which in ver. 15 is ren. vicissitude, and would properly be ap- dered bringeth forth'-,, sin bringetl plied to the changes observed in as- forth death." The word is perhaps tronomy. See the examples quoted in designedly used here in contrast with Wetstein. The phrase rendered shadow that, and the object is to refer to a dif. of turning would properly refer to the ferent'kind of production, or bringing different shade or shadow cast by the forth, under the agency of sin, and the sun from an object, in its various revo- agency of God. The meaning here lutions, in rising and setting, and in its is, that we owe the beginning of our changes at the different seasons of the spiritual life to God. ~ With the word year. God, on the other hand, is as of truth. By the instrumentality of if the sun stood in the meridian at truth. It was not a mere creative act, noon-day, and never cast any shadow. but it was by truth as the seed or germ. 18. Of his own will. Gr. willing. There is no effect produced in our p3ovh7~d;. The idea is, that the fact minds in regeneration which the truth that we are, begotten' to be his chil- is not fitted to produce, and the agency dren is to be traced solely to his will. of God in the case is to secure its fair He purposed it, and it was done. The and full influence on the soul. ~ That. antecedent in the case on which all de- we should be a kind of first-fruits of pended was the sovereign will of God. his creatures. Comp. Eph. i. 12. For See this sentiment explained in the the meaning of the word rendered Notes on John i. 13. Comp. Notes on first-fruits, see Note on Rom. viii. 23, Eph. i. 5. When it is said, however, Comp. Rom. xi, 6; xvi. 5, 1 Cor, xv that he has done this by his mere 20, 23; xvi. 15. Rev. xiv. 4. It does will, it is not to be inferred that there not elsewhere occur in the New' Testa. was no reason why it should'be done, ment. It denotes properly that which or that the exercise of his will was is first taken from any thing; the por JAMES. [A. D. 60 19 Wherefore, my beloved to hear, slow Ito speak, slow bta brethren, let every man be swift wrath: a Ec. 5. 2. b Pr. 16. 32. tion which was usually offired to God. lation to him. At the same time, The phrase here does not -primarily though this is the primary sense of denote eminence in honour or degree, the phrase here, it may be regarded as but refers rather to time —the first in inculcating the general doctrine that time; and in a secondary sense -it is we are to be more ready to hear than then used to denote the honour attached to speak; or that we are to be disposed to that circumstance. The meaning to learn always, and from any source. here is, either (1) that, under the gospel, Our appropriate condition is rather that those who were addressed by the apos- of learners than instructors; and the ties had the honour of being first called attitude of mind which we should culinto his kingdom as a part of that tivate is that of a readiness to receive glorious harvest which it was designed information from any quarter. The to gather in this world, and that the ancients have some sayings on this goodness of<, God was manifested in subject which are, well worthy of our thus furnishing the first-fruits of a attention. cMen have two ears, and most glorious harvest; or (2) the re- but one tongue, that they should hear ference may be to the rank and dignity more than they speak." " The ears which all who are born again would are always open, ever ready to receive - have among the creatures of God in instruction; but the tongue is survirtue of the new birth. -rounded with a double row of teeth, 19. - Wherefore, my beloved brethren. to hedge it in, and to keep it within The connexion is this: since God is proper bounds." See Benson. So Vathe only source of good; since he lerius Maximus, vii. 2.,How- noble tempts no man; and since by his mere was the response of Xenocrates! When sovereign goodness, without any claim he met the reproaches of others with a,on our part, we have had the high hon- profound silence, some one asked him our conferred on us of being made the why he alone was silent Because, first-fruits of his creatures, we ought says he, I have sometimes had occasion to be ready to hear his voice, to sub- to regret that I have spoken, never.that due all our evil passions, and to bring I was silent.' See Wetstein. So the our souls to entire practical obedience.' son of Sirach, Be swift to hear, and The necessity of obedience, or the doc- with deep consideration (v, upxpo5vdq~) trine that the gospel- is not only to give answer.' ch. v. 11. So the Rabbe learned but practised, is pursued at bins have some similar sentiments. length in this and the following chapter. ", Talk little and work much." Pirkey The particular statement here (vs. 19 Aboth. c. i. 15. ", The righteous speak -21) is, that religion requires us to be little and do much; the wicked speak meek and-docile; to lay aside all irrita- -much and do nothing." Bava Metsiaj bility against the truth, and all pride fol. 87. A sentiment similar to that of opinion, and all corruption of heart, before us is found in Ecclesiastes v. 2. and to receive meekly the, ingrafted ", Be not rash with thy mouth, and let word See the analysis of the chapter. not thine heart be hasty to utter any ~ Let every man be swift to hear, thing before God." So Prov. x. 19.'In Flow to speak. That is, primarily, to the multitude of words there wanteth hear God; to listen to the instructions not sin." xiii. 3. ",He that keepeth of that truth by which we have been his mouth keepeth his life."-' xv. 2. begotten, and brought into- so near re- "'The tongue of the wise useth know 4. D. 60.] CHAPTER L 35 20 For the wrath of man I21 Wherefore lay apart aall worketh not the righteousness filthiness and superfluity of of God. aCol. 3. 5-8. He. 12.. 1Pe. 2. 1,2. ledge aright, but the mouth of fools the mind of man will not have any poureth out foolishness." ~ Slow to tendency to make him righteous. It wrath. That is, we are to govern and is only that candid state of mind which restrain our temper; we are not to give will lead him to embrace the truth indulgence to excited and angry pas- which can be hoped to have such an sions. Comp. Prov. xvi. 32., He that effect. is slow to anger is greater than the 21. Wherefore. In view of the fact mighty; and he that ruleth his spirit that God has begotten us for his own than he that taketh a city." See also service; in view of the fact that exon this subject, Job v. 2. Prov. xxxvii. cited feeling tends only to wrong, let 8; xi. 17; xiii. 10; xiv. 16; xv. 18; xix. us lay aside all that is evil, and submit 19; xxii. 24; xxv. 28. Eccl. vii. 9. Rom. ourselves wholly to the influence of xii. 17. 1 Thess. v. 14. 1 Pet. iii. 8. truth. ~ Lay apart allfillhiness. The The particular point here is, however, word here rendered filthiness, occurs not that we should be slow to wrath as nowhere else in the New Testament. a general habit of mind, which is in- It means properly filth; and then is deed most true, but in reference par- applied to evil conduct considered as ticularly to the reception of the truth. disgusting or offensive. Sin may be We should lay aside all anger and contemplated as a wrong thing; as a wrath, and should come to the investi- violation of law; as evil in its nature gation of truth with a calm mind, and and tendency, and therefore to be an imperturbed spirit. A state of wrath avoided; or it may be contemplated as or anger is always unfavourable to the disgusting, offensive, loathsome. To a investigation of truth. Such an inves- pure mind this is one of its most odious tigation demands a calm spirit, and he characteristics; for to such a mind sin whose mind is excited and enraged is in any form is more loathsome than the not in a condition to see the value of most offensive object can be to any of truth, or to weigh the evidence for it. the senses. ~ And supe ftuity of 20. For the wrath of man worketh naughtiness. Literally,, abounding of not the righteousness of God. Does evil.' It is rendered by Doddridge, not produce in the life that righteous- "overflowing of malignity;" by Tindal, ness which God requires. Its tendency "superfluity of maliciousness;" by is not to incline us to keep the law, but Benson, ", superfluity of malice;" by to break it; not to induce us to em- Bloomfield, ", petulance." The phrase brace the truth, but the opposite. The, superfluity of naughtiness,' or of evil, meaning of this passage is not that our does not exactly express the sense, as wrath will make God either more or less if we were only to lay aside that which righteous; but that its tendency is not abounded, or which is superfluous. to produce that upright course of life, though we might retain that which and love of truth, which God requires. does not come under this description A man is never sure of doing right but the object of the apostle is to ex. under the influence of excited feelings; press his deep abhorrence of the thing he may do that which is in the highest referred to by strong and emphatic sense wrong, and which he will re- language. He had just spoken of sin gret all his life. The particular mean- in one aspect, as filthy, loathsome, dee ing of this passage is, that wrath in testable; here he designs to express 36 JAMES. [A. D. 60. naughtiness, and receive with word, and not hearers only, demeekness the engrafted word, ceiving your own selves. which is able to save your 23 For if any be a hearer of souls. the word, and not a doer, he is 22 But be ye doers a"of the like unto a man beholding his a Mat. 7.21. natural face in a glass: his abhorrence of it by a still more the principles of the gospel to be thus emphatic description, and he speaks of engrafted on our nature; that however it not merely as an evil, but as an evil crabbed or perverse our nature may be; abounding, overflowing; an evil in or however bitter and vile the fruits the highest degree. The thing referred which it might bring forth of its own to had the essence of evil in it (xcaxla); accord, it might, through the engrafted but it was not merely evil, it was evil word, produce the fruits of righteousthat was aggravated, that was over- ness. ~ Which is able to save your flowing, that was eminent in degree souls. It is not, therefore, a weak and (gsEps6csa). The particular reference powerless thing, merely designed to in these passages is to the reception show its own feebleness, and to give of the truth, and the doctrine taught occasion for God to work a miracle; is, that a corrupt mind, a mind full of but it has power, and is adapted to sensuality and wickedness, is not fa- save. Comp. Notes on Rom. i. 16; 1 vourable to the reception of the truth. Cor. i. 18; 2 Tim. iii. 15. It is not fitted to see its beauty, to 22. But be ye doers of the word, appreciate its value, to understand its and not hearers only. Obey the gospel, just claims, or to welcome it to the and do not merely listen to it. Comp. soul. Purity of heart is the best pre- Matth. vii. 21. F Deceiving your own paration always for seeing the force selves. It is implied here, that by of truth. ~ And receive with meek- merely hearing the word but not doing ness. That is, open the mind and heart it, they would deceive their own souls. to instruction, and to the fair influence The nature of this deception was this, of truth. Meekness, gentleness, docility, that they would imagine that that was are everywhere required ill receiving all which was required, whereas the the instructions of religion, as they are main thing was that they should be in obtaining knowledge of any kind. obedient. If a man supposes that by See Notes on Matth. xviii. 2, 3. ~ The a mere punctual attendance on preachengrafted word. The gospel is here ing, or a respectful attention to it, he represented under the image of that has done all that is required of him, which is implanted or engrafted from he is labouring under a most gross selfanother source; by a figure that would deception. And yet, there are multibe readily understood, for the art of tudes who seem to imagine that they engrafting is everywhere known. have done all that is demanded of them Sometimes the gospel is represented when they have heard attentively the under the image of seed sown (Comp. word preached. Of its influence on Mark vi. 14, seq.); but here it is under their lives, and its claims to obedience, the figure of a shoot implanted or en- they are utterly regardless. grafted, that produces fruit of its own, 23, 24. For if any be, &c. The whatever may be the original character ground of the comparison in these of the tree into which it is engrafted. verses is obvious. The apostle refers Comp. Notes on Rom. xi. 17. The to what all persons experience, the fact meaning here is, that we should allow that we do not retain a distinct inapres A. D. 60.] CHAPTER 1. 7 24 For he beholdeth himself, the perfect law of liberty, band and goeth his way, and straight- continueth therein, he being not way forgetteth what manner of a forgetful hearer, but a doer of man he was. the work, this man cshall be 25 But whoso looketh "into blessed in his'deed. a 2 Co. 3. 18. b Ps. 119. 45. c Lu. 6. 47, &c. 1 or, doing. sion of ourselves after we have looked on his part, but to what is known to in a mirror. While actually looking occur as a matter of fact. ~ What in the mirror, we see all our features, manner of person he was. How he and can trace them distinctly; when looked; and especially if there was we turn away, the image and the im- any thing in his appearance that repression both vanish. When looking quired correction. in the mirror, we can see all the defects 25. But whoso looketh (Ytcapaxl4ras). and blemishes of our person; if there This word means, to stoop down near is a scar, a deformity, a feature of ugli- by any thing; to bend forward near so ness, it is distinctly before the mind; as to look at any thing more closely. but when we turn away, that is, out of See the word explained in the Notes sight, and out of mind.' When unseen on 1 Pet. i. 12. The idea here is that it gives no uneasiness, and, even if ca- of a close and attentive observation. pable of correction, we take no pains The object is not to contrast the man. to remove it. So when we hear the ner of looking in the glass, and in the word of God. It is like a mirror held law of liberty, implying that the former up before us. In the perfect precepts was a, careless beholding, and the latof the law, and the perfect requirements ter an attentive and careful looking, as of the gospel, we see our own short- Doddridge, Rosenmfiller, Bloomfield, comings and defects, and perhaps think and others suppose, for the word used that we will correct them. But we in the former case (xoE v62de) implies turn away immediately, and forget it intense or accurate observation, as all. If, however, we were " doers of really as the word used here; but the the word," we should endeavour to object is to show that if a man would remove all those defects and blemishes attentively look into, and continue in in our moral character, and to bring the law of liberty, and not do as one our whole souls into conformity with who went away and forgot how he what the law and the gospel require. looked, he would be blessed. The emThe phrase' natural face' (Gr. face of phasis is not in the manner of looking, birth') means the face or appearance it is on the duty of continuing or persewhich we have in virtue of our natural vering in the observance of the law. birth. The word glass here means ~ Theperfect law of liberty. Referring mirror. Glass was not commonly to the law of God, or his will, howused for mirrors among the ancients, ever made known, as the correct standbut they were made of polished plates ard of conduct. It is called the perof metal. See Notes on Isa. iii. 24, feet law, as being wholly free from all and Job xxxvii. 18. defects; being just such as a law ought 24. For he beholdeth hirnselJ: While to be. Comp. Ps. xix. 7. It is called he looks in the mirror he sees his true the law of liberty, or freedom, because appearance. ~ And goeth his way, it is a law producing freedom from the and straightway forgetteth. As soon servitude' of sinful passions and lusts as he goes away, he forgets it. The Comp. Ps. cxix. 45; Notes on Rom. apostle does not refer to any intention vi. 16-18-. ~ And continueeth therein 4 38 JAMES. [A. D. 60 26 If any man among you ceiveth his own heart, thisman's seem to be religious, and bri- religion is vain. dleth not his tongue, abut de- a Ps. 34. 13. He must not merely look at the law, or faculty of the body and mind to its desee what he is by comparing himself mands. If the tongue is not restrained, with its requirements, but he must or ifthereisany unsubdued propensity yield steady obedience to it. Notes on- to sin whatever, it proves that there is John xiv. 21. ~ This mane shall be no true religion. ~ But deceiveth his blessed in his deed, Marg. doing. The ouwn heart. Implying that he does de. meaning is, that he shall be blessed in ceive his heart by supposing that any the very act of keeping the law. It evidence can prove that he is under the will produce peace of conscience; it influence of religion if his tongue is will impart happiness of a high order to unrestrained. Whatever love, or zeal, his mind; it will exert a good influence or orthodoxy, or gift in preaching or in over his whole soul. Ps. xix. 11., In prayer he may have, this one evil prokeeping of them there is great reward." pensity will neutralize it all, and show 26. If any man among you seem that there is no true religion at heart. to be religious. Pious, or devout. ~ This man's religion is vain. As That is, if he does not restrain his all religion must be which does not tongue, his other evidences of religion control all the faculties of the body and are worthless. A man may undoubt- the mind. The truths, then, which edly have many things in his character are taught in this verse, are, I. That which stem to be evidences of the ex- there may be evidences of piety which istence of religion in his heart, and yet seem to be veiy- plausible or clear, but there may be some one thing that shall which in themselves do not prove that show that all those evidences are false. there is any true religion. There may Religion is designed to produce an ef- be much zeal, as in the case of the feet on our whole conduct; and if there Pharisees; there may be much appais any one thing in reference to which rent love of Christians, or much out. It does not bring us under its control, ward benevolence; there may be an that one thing may show that all other uncommon gift in prayer; there may appearances of piety are worthless. be much self-denial, as among those ~ And bridleth not his tongue. Re- who withdraw from the world in mostrains or curbs it not, as a horse is nasteries or nunneries; or there may restrained with a bridle. There may have been deep conviction for sin, and have been some reason why the apostle much joy at the time of the supposed referred to this particular sin which is conversion, and still there be no true now unknown to us; or he may per- religion. Each and all of these things haps have intended to select this as a may exist in the feart where there is specimen to illustrate this idea, that if no true religion. IT. A single unsub-. there is any one evil propensity which dued sinful propensity neutralizes all religion does not control, or if there is these things, and shows that there is any one thing in respect to which its no true religion. If the tongue is not influence is not felt, whatever other subdued; if any sin is indulged, it will evidences of piety there may be, this show that the seat of the evil has not will demonstrate that all those appear- been reached, and that the soul as such ances of religion are vain. For reli- has never been brought into subjection gion is designed to bring the whole to the law of God. For, the very es. man under control, and to subdue every sence of all the sin that there was in D. 60.] CHAPTER I. 39 27 Pure religion, and unde- and widows in their affliction, ed befobre God and the Father, and to keep himself unspotted this, To visit athe fatherless bfrom the world. a Is. 1. 16, 17; 58. 6, 7. b no. 12. 2. soul may have been concentrated gion will do, showing that it will lead that one propensity. Every thing to a life of practical benevolence. It e which mav be manifested may be rmay be remarked in respect to this, Mounted for on the supposition that (1.) That this has always been re-:re is no religion; this cannot be garded as an essential thing in true counted for on the supposition that religion, for (a) it is thus an imitation:re is any.. of God, who is "4 a father of the father. 27. Pure religion. On the word less, and a judge of the widows in his re rendered religion (4p7rszXea), see holy habitation" (Ps. lxviii. 5), and )tes on Col. ii. 18. It is used here who has always revealed himself as idently in the sense of piety, or as their friend (Deut. x. 18; xiv. 29. Ps. commonly employ the word reli- x. 14; lxxxii. 3. Isa. i. 17. Jer. vii.:n. The object of the apostle is to 7; xlix. 11. Hos. xiv. 3); (b) reliscribe what enters essentially into gion is represented as leading its friends igion; what it will do when it is to do this, or this is required every-:perly and fairly developed. The where of those who claim to be relirase,pure religion' means that which gious. Isa. i. 17. Deut. xxiv. 17; genuine and sincere, or which is free xiv. 29. Ex. xxii. 22. Job xxix. 11,in any improper mixture., ~ And — 13. (2.) Where this disposition to defiled before God and the Father. be the real friend of the widow and the iat which God sees to be pure and orphan exists, there will- also exist &defiled. Rosenmiiller supposes that other corresponding things which go sre is a metaphor here taken from to make up the religious character. arls or gems, which should be pure, This will not stand alone. It will without stain. ~ Is this. That is, show what the heart is, and prove is enters into it; or this is religion that it will ever be ready to do good. ch as God approves. The apostle If a man, from proper motives, is es not say that this is the whole of the real friend of the widow and ligion, or that there is nothing else the fatherless, he will be the friend 3ential to it; but his general design of every good word and work, and we:arly is, to show that religion will may rely on him in any and every id to a holy life, and he mentions way in doing good. ~ And to keep is as a specimen, or an instance of himself umnspotted from the world. iat it will lead us to do. The things Comp. Notes Rom. xii. 2. James iv. rich he specifies here are in fact two; 4. 1 John ii. 15-17. That is, reli-.) That pure religion will lead to a gion will keep us from the maxims, e of practical benevolence; and (2.) vices and corruptions which prevail in:at it will keep us unspotted from the the world, and make us holy. These 3rld. If these things are found, they two things may, in fact, be said to con. ow that there is true piety. If they stitute religion. If a man is truly bee not, there is none. ~ To visit the nevolent, he bears the image of that idows and fatherless in their afflic- God who is the fountain of benevon. To go to see, to look after, to lence; if he is pure and uncontamiready to aid them. This is an in- nated in his walk and deportment, he ancte or specimen of what true reli- also resembles his Maker, for he is 40 JAMES. [A. D. 60. holy. If he has not these things, duced in accordance with the general he cannot have any well-founded evi- principles and aims of James (see the dence that he is a Christian; for it is Intro.) that religion consists in obeying always the nature and tendency of re- the law of God, and that there can be ligion to produce these things. It is, none when this is not done. It is not therefore, an easy matter for a man to improbable that, among those to whom determine whether he has any religion; he wrote, there were some who denied and equally easy to see that religion is this, or who had embraced some views eminently desirable. Who can doubt of religion which led them to doubt it. that that is good which leads to com- He therefore enforces the duty by the passion for the poor and the helpless, following considerations: (1.) That if and which makes the heart and the a man should obey every part of the life pure? law, and yet be guilty of offending in one point, he was in fact guilty of all; CHAPTER II for he showed that he had no genuine ANALYSIS OF THE CHAPTER. principle of obedience, and was guilty THIS chapter is evidently made up of violating the law as a whole. ver. 10. of three parts, or three subjects are (2.) Every- part of the law rests on the discussed: same authority, and one part, thereI. The duty of impartiality in the fore, is as binding as another. The treatment of others. vs. 1-9. There same God that has forbidden murder, was to be no favoritism on account of has also forbidden adultery, and he rank, birth, wealth, or apparel. The who does the one as really violates the case to which the apostle refers for an law as he who does the other. ver. 11. illustration of this, is that where two (3.) The judgment is before us, and persons should come into an assembly we shall be tried on impartial princiof Christian worshippers, one elegantly ples, not with reference to obeying one dressed, and the other meanly clad, and part of the law, but with reference to they should show special favour to the its whole claim, and we should so act former, and should assign to the latter as becomes those who expect to be a more humble place. The reasons judged by the whole law, or on the which the apostle assigns why they question whether we have conformed should not do this, are, (a) that God to every part of it. vs. 12, 13. has chosen the poor for his own people, III. The subject of justification, having selected his friends mainly from showing that works are necessary in them; (b) because rich men in fact order that a man may be justified, or oppressed them, and showed that they esteemed righteous before God. vs. 14 were worthy of no special regard; (c) -26. For a general view of the debecause they were often found among sign of this part of the epistle, see In. revilers, and in fact despised their re- tro., ~ 5. (2.) The object here is to ligion; and (d) because the law re- show that in fact no one can be required that they should love their garded as truly righteous before God neighbours as themselves, and if they who does not lead an upright life, and did this, it was all that was demanded; that if a man professes to have faith, that is, that the love of the man was and has not works, he cannot be justinot to be set aside by the love of splen- fled; or that if he have real faith, it did apparel. will be shown by his works. If it is II. The duty of yielding obedience not shown by works corresponding to to the whole law in order to have evi- its nature, it will be certain that there dence of true religion. vs. 10-13. is no true religion, or that his professed Thiu subject seems to have been intro- faith is worth nothing. The, stand. k-.D. 60.] CHAPTER II. 41 CHAPTER II /the Lord of glory, with respe. a of persons. Y brethren, have not the faith 2 For if there come unto you of our Lord Jesus Christ, aPr.28.1. Jude el6. a Pr. 28. 1. Jude 16. point' from which James views the that is, if there had been no spirit ol subject, is not that faith is unneces- true obedience in his case, he could sary, or worthless, or that a man is not have had no evidence that he was jusjustified by faith rather than by his own tified, or that his works were the proper works, in the sense of its being the carrying out orfulilment of his faith. ground of acceptance with God; or, in vs. 20-24. He then (f ) shows that other words, the place where the apos- the same thing was true of another case tle takes his position, and which is the recorded in the Old Testament-that point from which he views the subject, of Rahab (ver. 25), and then observes is not before a man is justified, to in- (ver. 26) that faith without works would quire in what way he may be accepted have no more claim to being true reliof God, but it is after the act of justi- gion than a dead body, without a soul, fication by faith, to show that if faith would be regarded as a living man. does not lead to good works it is 1. Mybrethren. Perhaps meaning dead,' or is of no value; and that, in brethren in two respects, as Jews, and fact, therefore, the evidence of justifi- as Christians. In both respects the form cation is to be found in good living, of address would be proper. ~ Have and that when this is not manifest, all not the faith of our Lord Jesus Christ. a man's professed religion is worth no- Faith is the distinguishing thing in thing. In doing. this, he (a) makes the Christian religion, for it is this by the general statement, by a pointed in- which man is justified, and hence it terrogatory, that faith cannot profit; comes to be put for religion itself. that is, cannot save a man unless there Notes on 1 Tim. iii. 9. The meaning be also works. ver. 14. He then (b) here is,,do not hold such views of appeals, for an illustration, to the case the religion of Christ, as to lead you to of one who is hungry or naked, and manifest partiality to others on account asks what mere faith could do in his of their difference of rank or outward case, if it were not accompanied with circumstances.' ~ The Lord of glory proper acts of benevolence. vs. 15-17. The glorious Lord; he who is glorious He then, (c) by a strong supposable himself, and who is encompassed with case, says that real faith will be evinced glory. See Notes on 1 Cor. ii. 8.'rh by works, or that works are the proper design, here seems to be to show that tht evidence of its existence. ver. 18. He religion of such a Lord should be in ne then (d) shows that there is a kind of way dishonoured. ~ With respect of faith which even the devils have on persons. That is, you are not to show one of the most important doctrines of respect of persons, or to evince partiality religion, and which can of no value; to others on account of their rank, showing that it cannot be by mere faith, wealth, apparel, &c. Comp. Prov irrespective of the question of what xxiv. 23; xxviii. 21. Lev. xix. 15 sort the faith is, that a man is to be Deut. i. 17; x. 17. 2 Chron. xix. 7 saved. ver. 19. He then (e) appeals Ps. xl. 4. See the subject explained to the case of Abraham, showing that in the Notes on Acts x. 34. Rom in fact works performed an important ii. 11. part in his acceptance with God; or 2. For if there come into your as. that if it had not been for his works- sembly. Marg., as in Gr., synagowue 4 4~X JAMES. [A. D. 60. assembly a man with a gold ring, come in also a poor man in vile in goodly apparel; and there raiment; isylafogzue. 3 And ye have respect to him It is remarkable that this is the only and for a time, employed to designate place in the New Testament where the a Christian congregation. We should word syznagogue is applied to the Chris- express the idea here by saying,, If a tian church. It is probably employed man of this description should come here because the apostle was writing to into the church.' ~ A man with a those who had been Jews; and it is to gold ring. Indicative of rank or probe presumed that the word synagogue perty. Rings were common ornaments would be naturally used by the early of the rich; and probably then, as converts from Judaism to designate a now, of those who desired to be esteemed Christian place of worship, or a Chris- to be rich. For proof that they were tian congregation, and it was probably commonly worn, see the quotations in so employed until it was superseded by Wetstein, in loc. ~In goodly apparel. a word which the Gentile converts Rich and splendid dress. Comp. Luke would be more likely to employ, and xvi. 19. ~Apoor man in vile raiment. which would, in fact, be better and The Greek here-is, filthy, foul; the more expressive the word church. meaning of the passage is, in sordid, The word synagogue (aoywyeyp) would shabby clothes. The reference here properly refer to the whole congrega- seems to be, not to those who comtion, considered as assembled together, monly attended on public worship, or without respect to the question whether who were members of the church, but all were truly pious or not; the word to those who might accidentally drop church (ixxz agcr) would refer to the in to witness the services of Christians. assembly convened for worship as See l Cor. xiv. 24. called out, referring to the fact that 3. And ye have respect to him that they were called out from the world, weareth the gay clothing. If you show and convened as worshippers of God, him superior attention on account of and would, therefore, be more applicable his rich and gay apparel, giving him a to a body of spiritual worshippers. It seat by himself, and treating others is probable that the Christian church with neglect or contempt. Religion was modelled, in its general arrange- does not forbid proper respect to rank, ments, after the Jewish synagogue, but to office, to age, or to distinguished there would be obviously some disad- talents and services, though even in vantages in retaining the name, as ap- such cases it does not require that we plicable to Christian worship. It would should feel that such persons have any be difficult to avoid the associations peculiar claims to salvation, or that connected with the narne, and hence it they are not on a level with all others was better to adopt some other name as sinners before God; it does not forwhich would be free from this disad- bid that a man who has the means of vantage, and on which might be en- procuring for himself an eligible pew grafted all the ideas which it was ne- in a church should be permitted to do cessary to connect with the notion of so, but it requires that men shall be the Christian organization. Hence the regarded and treated according to their word church, liable to no such objection moral worth, and not according to their as that of synagogue, was soon adopted, external adorning; that all shall be and ultimately prevailed, though the considered as in fact on a level before passage before us shows that the word God, and entitled to the privileges which synagogue would be in some places, grow out of the worship of the Creator A.D. 60.1 CHAPTER II. 43 that wearetli the gay clothing, 4 Are ye not then partial in and say unto him, Sit thou here yourselves, and are become.'in a good place; and say to the judges of evil thoughts? poor, Stand thou there, or sit 5 Hearken, my beloved brehere under my footstool: thren, aHath not God chosen the or, DCell; or, seemly. a 1 Co. 1. 26-28. A stranger coming into any place of is, that in doing this, they were not,worship, no matter what his rank, guided by just rules, but that they did dress, or complexion, should be treated it under the influence of improper with respect, and every thing should be, thoughts.' They did it, not from be. done that can be to win his heart to the nevolence; not from a desire to do justservice of God. ~ And say unto him, ice to all according to their moral chaSit thou here in a good place. Marg., racter, but from that improper feeling as in Gr., well or seemly; that is, in an which leads us to show honour to men honourable place near the pulpit, or in on account of their external appearance, some elevated place where he would be rather than their real worth. The conspicuous. The meaning is, you wrong in the case was in their pretreat him with distinguished marks of suming to, judge' these strangers at respect on the first appearance, merely all, as they practically did by making from the indications that he is a rich this distinction, and then by doing it man, without knowing any thing about under the influence of such an unjust his character. ~ And say to the poor, rule of judgment. The sense is, that Stand thou there. Without even the we have no right to form a decisive civility of offering him a seat at all. judgment of men on their first appearThis may be presumed not often to ance, as we do when we treat one with occur in a Christian church; yet it respect and the other not; and that practically does sometimes, when no when we make up our opinion in redisposition is evinced to furnish a gard to them it should be by some stranger with a seat. ~ Or sit here other means of judging than the quesunder my footstool. Perhaps some tion whether they can wear gold rings, seats in the places of worship were and dress well, or not. Beza and Dodraised, so that even the footstool would dridge render this,, ye become judges be elevated above a lower seat. The who reason ill.' meaning is, that he would be treated 5. Hearken, my beloved brethren. as if he were not worth the least at- The apostle now proceeds to show that tention. the rich as such had no special claim on 4. Are ye not partial in yourselves. their favour, and that the poor in fact Among yourselves. Do you not show might be made more entitled to esteem that you are partial. T And are become than they were. For a view of the judges of evil thoughts. There has arguments by which he does this, combeen considerable difference of opinion pare the analysis of the chapter. ~.Hath respecting this passage, yet the sense not God chosen the poor of this world. seems not to be difficult. There are Those who are poor so far as this world two ideas in it: oneis, that they showed is concerned, or those who have not by this conduct that they took it upon wealth. This is the first argument themselves to be jzdges, to pronounce which the apostle suggests why the on the character of men who were poor should not be treated with neglect. strangers, and on their claims to re- It is, that God has had special referspect (C(omp. Matth. vii. 1); the other ence to them in choosing those wha 44 JAMES. [A. D. 60, poor of this world, rich ain faith, 6 But ye have despised the and heirs of'the kingdom b which poor. Do not rich men oppress he hath promised to them that you, and draw you before the love him? judgment-seats? aRe. 2. 9. lor, that. b Mat. 5. 3. 7 Do they not blaspheme that Lu. 12. 32; 22. 29. should be his children. The meaning it might be understood somewhat ironi. is not that he is not as willing to save cally: ", You despise the poor, do you, the rich as the poor, for,he has no par- and are disposed to honour the rich! tiality; but that there are circumstances Look then and see how the rich treat in the condition of the poor which you, and see whether you have so much make it more likely that they will em- occasion to regard them with any pecubrace the offers of the gospel than the liar respect." The object of the apostle rich; and that in fact the great mass is to fix the attention on the impropriety of believers is taken from those who of that partiality which many were are in comparatively humble life. Comp. disposed to show to the rich, by reNotes on I Cor. i. 26-28. The fact minding them that the rich had never that God has chosen one to be an, heir evinced towards them any such treat. of the kingdom' is as good a reason now ment as to lay the foundation of a why he should not be treated with ne- claim to the honour which they were glect, as it was in the times of the disposed to render them. ~ Do not apostles. ~ Rich in faith. Though rich men oppress you. Referring propoor in this world's goods, they are rich bably to something in their conduct in a higher and more important sense. which existed particularly then. The They have faith in God their Saviour; meaning is not that they oppressed the and in this world of trial and of sin, poor as such, but that they oppressed that is a more valuable possession than those whom James addressed. It is piles of hoarded silver or gold. A man probable that then, as since, a conwho has that is sure that he will have siderable portion of those who were all that is truly needful for him in this Christians were in fact poor, and that world and the next; a man who has it this would have all the force of a pernot, though he may have the wealth of sonal appeal; but still the particular Croesus, will. be utterly without re- thought is, that it was a characteristic sources in respect to the great wants of of the rich and the great, whom they his existence. were disposed peculiarly to honour, to "Give what thou wilt, without thee we oppress and crush the poor. The are poor; Greek here is very expressive:'Do And with thee rich, take what thou wilt they -not imperiously lord it over you?' 8away." The statement here will apply with too Faith in God the Saviour will answer much force to the rich in every age. mere purposes, and accomplish more ~ And draw yort before thejudgmentvaluable ends for man, than the wealth seats. That is, they are your perseof the Indies could, and this the poor cutors rather than your friends. It was may have as well as the rich. Comp. undoubtedly the case that many of the Rev. ii. 9. ~[ And heirs of the king- rich were engaged in persecuting Chris dom, &c. Marg. that. Comp. Notes tians, and that on various pretences on Matth. v. 3. they dragged them before the judicial 6. But ye have despised the poor. tribunals. Koppe reads this as an interrogation. 7. Do they not blaspheme that wor5Do ye despise the poor?" Perhaps thy name. This is another argument A. ). 60.] CHAPTER I.. 4i) worthy name by the which ye shalt love thy neighbour as thy~ are called? self, ye do well' 8 If ye fulfil the royal law, 9 But if ye have respect cto accordingtotheScripture,bThou persons, ye commit sin and are a Ps. 111. 9. b Le. 19. 18. c ver. 1. to show that the rich had no special ble believers who can make no boast claim to the honour which they were of rank or wealth, and who are looked disposed to show them. The, worthy down upon with contempt by the great name' here referred to is, doubtless, the and the gay. name of the Saviour. The thing here 8. If ye fifil the royal law. That affirmed would, of course, accompany is, the law which he immediately menpersecution They who persecuted tions requiring us to love our neighChristians would revile the name which bour as ourselves. It is called a royal they bore. This has always occurred. law,' or kingly law, on account of its But besides this, it is no improbable excellence. or nobleness; not because it supposition that many of those who is ordained by God as a king, but be, were not disposed to engage in open cause it has some such prominence and persecution, would revile the name of importance among other laws as a king Christ, by speaking contemptuously of has amnong other men; that is, it is him and his religion. This has been majestic, noble, worthy of veneration.. sufficiently common in every age of the It is a law which ought to govern and world, to make the description here not direct us in all our intercourse with improper. And yet, nothing has been men as a king rules his subjects, more remarkable than the very thing ~ According to the Scripture, Thou adverted to here by James, that not- shalt love thy neighbour as thyself withstanding this, many who profess to Lev. xix. 18. Comp. Matt. xix. 19, be Christians have been more disposed See it explained by the Saviour, in the to treat even such persons with respect parable of the good Samaritan. Luke and attention than they have their own x. 25 —37. In regard to its meaning, brethren, if they were poor; that they see Notes on Matt. xix. 19. ~ Ye do have cultivated the favour, sought the well. That is, if you fairly comply friendship, desired the smiles, aped the with the spirit of this law, you do all manners, and coveted the society of that is required of you in regulating such persons, rather than the friend- your intercourse with others. You are ship and the favour of their poorer to regard all persons as your' neigh. Christian brethren. Even though they bours,' and are to treat them according are known to despise religion in their to their real worth; you are not to be hearts, and not to be sparing of their influenced in judging of them, or in words of reproach and scorn towards your treatment of them, by their appaChristianity; though they are known rel, or their complexion, or the circumto be blasphemers, and to have the stances of their birth, but by the fact most thorough contempt for serious, that they are fellow-beings.' This is spir;tual religion, yet there is many a another reason why they should not professing Christian who would pre- show partiality in their treatment of fer to be at a party given by such per- others, for if, in the true sense, they sons than at a prayer-meeting where regarded all others as'neighbours,' their poorer brethren are assembled; they would treat no one with neglect who would rather be known by the or contempt. world to be the associates and friends 9. But, if ye have respect topersons, of such persons than of those hum- ye commit sin. You transgress the d6 JAMES. (A. D. 60 convinced of the law as trans- the whole law, and yet offend in gressors. one point, he ais guilty of all. 10 For whosoever shall keep De. 27. 23. plain law of God, and do wrong. See says that if it should, and yet a man the references n ver. 1l. ~ And are should have failed in only one particu. convinced of the law as transgressors. lar, he must be judged to be guilty. Gr.'By the law.' The word convinced The case supposed seems to be that of is now used in a somewhat different one who claimed that he had kept the sense from what it was formerly. It whole law. The apostle says that now commonly refers to the impression even if this should be admitted for the Inade on a man's mind by showing time to be true in all other respects, him the truth of a thing which before yet, if he had failed in any one parti. was doubted, or in respect to which the cular-in showing respect to persons, evidence was not clear. A man who or in any thing else, he could -not but doubted the truth of a report or a pro- be held, to be a transgressor. The deposition, may be convinced or satisfied sign of this is to show the importance of its truth; a man who has done of yielding universal obedience, and to wrong, though he supposed he was impress upon the mind a sense of the doing what was proper, may be con- enormity of sin from the fact that the vinced of his error. So a man -may be violation of any one precept is in fact convinced that he is a sinner, though an offence against the whole law of before he had no belief of it, and no God. The whole law here means all concern about it; and this may pro- the law of God; all that he has reduce in his mind the feeling which is quired; all that he has given to reguatechnically known as conviction, pro- late us in our lives. ~ And yet ffend ducing deep distress and anguish. See in one point. In one respect; or shall Notes, John xvi. 8. Here, however, violate any one of the commands inthe word does not refer so much to the cluded in the general word law. The effect produced on the mind itself, as word offend here, means properly to to the fact that the law would hold stumble, to fall; then to err, or fail in such a one to be guilty; that is, the duty. See Notes on Matt. v. 29; xxvi. law pronounces what is done to be 31. ~ He is guilty of all. He is wrong. Whether they would be per- guilty of violating the law as a whole, sonally consvinced of it, and troubled or of violating the law of God as such; about it as convicted sinners, would be he has rendered it impossible that he a different question, and one to which should be justified and saved by the the apostle does not refer; for his ob- law. This does not affirm that he is ject is not to show that they would be- as guilty as if he had violated every troubled about it, but to show that the law of God; or that all sinners are of law of God condemned this course, equal grade because all have violated and would hold them to be guilty. some one or more of the laws of God; The argument here is not from the but the meaning is, that he is guilty of personal distress which this course violating the law of God as such; he would produce in their own minds, but shows that he has not the true spirit from the fact that the law of God con- of obedience; he has exposed himself demned it. to the penalty of the law, and made it 10. For whosoever shall keep the impossible now to be saved by it. His whole law. All except the single point acts of obedience in other respects, ne referred to. The apostle does not say matter how many, will not screen him that this in fact ever did occur, but he from the charge of being a violator of A.D. 60.] CHAPTER Ii. 47 11 For'he that said, aDo not art become a transgressor of the commit adultery, said also, Do law. not kill. Now if thou commit 12 So speak ye, and so do, as no adultery, yet if thou kill, thou they that shall be judged by the 1or, that law olhicl said law b f liberty. a Ex. 20. 13, 14. b c. 1. 25. the law, or from its penalty. He must citizen, a kind father, an honest neigh be held and treated as a transgressor bour, or has been compassionate to the for that offence, however upright he poor and the needy. He cannot plead may be in other respects, and must his act of truth in one case as an offset meet the penalty of the law as certainly to the sin of falsehood in another; he as though he had violated every cor- cannot defend himself from the charge mandment. One portion of the law of dishonesty in one instance by the is as much binding as another, and if plea that he has been honest in ana man violates any one plain command- other; he cannot urge the fact that he ment, he sets at nought the authority has done a good thing as a reason why of God. This is a simple principle he should not be punished for a bad which is everywhere recognised, and one. He must answer for the specific the apostle means no more by it than charge against him, and none of these occurs every day. A man who has other things can be an offset against stolen a horse is held to be a violator this one act of wrong. Let it be re.; of the law, no matter in how many marked, also, in respect to our being other respects he has kept it, and the justified by obedience to the law, that law condemns him for it. IHe cannot no man can plead before God that he plead his obedience to the law in other has kept all his law except in one things as'a reason why he should not point. Who is there that has not, in be punished for this sin; but how- spirit at least, broken each one of the ever upright he may have been in ten commandments! The sentiment general, even though it may have been here expressed by James was not new through a long life, the law holds him with him. It was often expressed by to be a transgressor, and condemns him. the Jewish writers, and seems to have He is as really condemned, and as been an admitted principle among the much thrown from the protection of Jews. See Wetstein, in loG., for exlaw, as though he had violated every amples. command. So of murder, arson, trea- 11. For he that said, Do not conzmit son, or any other crime. The law adultery, said also, Do not kill. That judges a man for what he has done in is, these are parts of the same law of this specific case, and he cannot plead God, and one is as obligatory as the in justification of it that he has been other. If, therefore, you violate either obedient in other things. It follows, of these precepts, you transgress the therefore, that if a man has been guilty law of God as such, and must be held of violating the law of God in any one to be guilty of violating it as a whole instance, or is not perfectly holy, he The penalty of the law will be incurred cannot be justified and saved by it, whatever precept you violate. though he should have obeyed it in 12. So speak ye, and so do, as they every other respect, any more than a that shall be judged by the law of man who has been guilty of murder liberty. On the phrase,, the law of can be saved from the gallows because liberty,' see Notes on ch. i. 25. Comp he has, in other respects, been a good Notes on ch. iv. 11. - The meaning is JAMES. [A. DI. 6i0. 13 For he 6shall have judg- showed no mercy, and mercy mnelt without mercy, that hath'rejoiceth bagainst judgment. a Pr. 1M. 13. Mat. 6. 15; 7. 1, 2. 1 or, glorieth. b Ps. 85. 10. that in all our conduct we are to act where found in the Bible. Prov. xxi under the constant impression of the 13. " Whoso stoppeth his ears at the truth that we are soon to be brought cry of the poor, he also shall cry him. into judgment, and that the law by self, but will not be heard." 2 Sam. which we are to be judged is that by xxii. 26, 27. "With the merciful thou which it is contemplated that we shall wilt show thyself merciful, and with be set free from the dominion of sin. the froward thou wilt show thyself un. In the rule which God has laid down savoury." Comp. Ps. xviii. 25, 26. in his word, called' the law of liberty,' Matt. vi. 15; vii. 1, 2. The idea or the rule by which true freedom is which the apostle seems to design to to be secured, a system of religion is convey here is, that there will certainly revealed by which it is designed that be a judgment, and that we must exman shall be emancipated not only pect that it will be conducted on equi. from one sin, but from all. Now, it table principles; that no mercy is to be is with reference to such a law that we shown when the character is not such are to be judged; that is, we shall not that it will be proper that it should be; be able to plead on our trial that we and that we should habitually feel in were under a necessity of sinning, but our conduct that God will be impartial, we shall be judged under that law by and should frame our lives accordingly. which the arrangement was made that ~ And mercy rejoiceth against judg. we might be free from sin. If we ment. Marg. glorieth. Gr. Boasts, might be free from sin; if an arrange- glories, or exults. The idea is that of ment was made by which we could glorying over, as where one is superior have led holy lives, then it will be to another, or has gained a victory ovel proper that we shall be judged and another. The reference all along here condemned if we are not righteous. is to the judgment, the trial of the The sense is,'In all your conduct, great day; and the apostle is stating whatever you do or say, remember that the principles on which the trial at you are to be judged, or that you are to that day will be conducted-on which give an impartial account; and remem- one'class shall be condemned, and the ber also that the rule by which you other acquitted and saved. In referare to be judged is that by which pro- ence to one class, the wicked, he says vision is made for being delivered from that where there has been no mercy the dominion of sin, and brought into shown to -others-referring to this as the freedom of the gospel.' The argu- one evidence of piety-that is, where ment here seems to be, that he who there is no true piety, there will be habitually feels that he is soon to be judgment without mercy; in the other judged by a law under which it was case there will be, as it were, a trirzzoph contemplated that he might be, and of mercy; or mercy will appear to skhould be, free from the bondage of have gained a victory over judgment. sin, has one of the strongest of all in- Strict justice would indeed plead for ducements to lead a holy life. their condemnation, but the attribute 13. For he shall have judgment of mercy wi:ll triumph, and they will without mercy, that hath showed no be acquitted. The attributes of mercy mercEy. This is obviously an equitable and justice would seem to come in principle, ar.d is one which is every- conflict, but mercy would prevail. This A. D. 60.] CIHAPTER II. 49 14 What "doth it profit, my hath faith, and have not works? brethren, though a man say he Can faith save him? a Mat. 7. 26. is a true statement of the plan of salva- been spared! In the plan of salvation, tion, and of what actually occurs in the this does occur. Respect is done to redemption of a sinner. Justice de- justice, but mercy triumphs. Justice mands, as what is her due, that the indeed pleaded for the condemnation sinner should be condemned; mercy of the sinner, but mercy interposed, pleads that lie may be saved-and and he is saved. Justice is not dismercy prevails. It is not uncommon regarded, for the Great Redeemer of that there seems to be a conflict be- mankind has done all that is needful tween the two. In the dispensations to uphold it; but there is the most of justice before human tribunals, this free and full exercise of mercy, and, often occurs. Strict justice demands while the justice of God is mainthe punishment of the offender; and tained, every benevolent feeling in the yet there are cases when mercy pleads, breasts of all holy beings can be graand when every man feels that it would tified in the salvation of countless be desirable that pardon should be ex- thousands. tended to the guilty, and when we 14. What doth it profit, my brethren, always rejoice if mercy triumphs. In though a man say he hath faith? The such a case, for example, as that of apostle here returns to the subject adMajor Andr6, this is strikingly seen. verted to in ch. i. 22-27, the importOn the one hand, there was the un- ance of a practical attention to the doubted proof that he was guilty; that duties of religion, and the assurance he had been taken as a spy; that by the that men cannot be saved by a mere laws of war he ought to be put to death; speculative opinion, or merely by holdthat as what he had done had tended ing correct sentiments. He doubtless to the ruin of the American cause, and had in his eye those who abused the as such an act, if unpunished, would doctrine of justification by faith, by always expose an army to surprise and holding that good works are unnecesdestruction, he ought, in accordance sary to salvation, provided they mainwith the law of nations, to die. On tain an orthodox belief. As this abuse the other hand, there were his youth, probably existed in the time of the his high attainments, his honourable apostles, and as the Holy Ghost saw connections, his brilliant hopes, all that there would be danger that in pleading that he might live, and that later times the great and glorious doche might be pardoned. In the bosom trine of justification by faith would be of Washington, the promptings ofjus- thus abused, it was important that the tice and mercy thus came into collision. error should be rebuked, and that the Both could not be gratified, and there doctrine should be distinctly laid down seemed to be but one course to be pur- that good works are necessary to salsued. His sense of justice was shown vation. The apostle, therefore, in the in'the act by which he signed the question before us, implicitly asserts death-warrant; his feelings of compas- that faith would not, profit' at all unsion in the fact that when he did it his less accompanied with a holy -life, and eyes poured forth a flood of tears. How this doctrine he proceeds to illustrate every generous feeling of our nature in the following verses. See the analysis would have been gratified if mercy of the chapter, III, and Intro. ~ 5, (2). could have triumphed, and the youth- In order to a proper interpretation of ful and accompl.shed officer could have this passage it should be observed that /5 50 JAMES. [A. D..0 15 Ii a brother or sister be ing ye give them not those things naked, and destitute of daily which are needful to the body; food, what adoath it profit? 16 And one of you say unto 17 Even so faith, if it hath them, Depart in peace, be you not works, is dead, being'alone. warmed and filled; notwithstand- a 1 Jno. 3. 18. 1 by itself. the stand-point from which the apostle what is wanted is not merely the abviews this subject is not before a man stract state of mind which wculd be is converted, inquiring in what way he indicated by faith, but the life of goodmay be justified before God, or on ness to which it ought to lead. Good what ground his sins may be forgiven, wishes and kind words, in order to but it is after a man is converted, make them what they should be for showing that that faith can have no the welfare of the world, should be acvalue which is not followed by good companied with corresponding action. works; that is, that it is not real faith, So it is with faith. It is not enough and that good works are necessary if a for salvation without the benevolent man would have evidence that he is and holy acts to which it would prompt, justified. Thus understood, all that any more than the good wishes and James says isin entire accordance with kind words of the benevolent are what is taught elsewhere in the New enough to satisfy the wants of the Testament. ~l Can faith save him? hungry, and to clothe the naked, It is implied in this question that faith without correspondent action. Faith cannot save him, for very often the is not, and cannot be shown to be most emphatic way of making an affir- genuine, unless it is accompanied with mation is by asking a question. The corresponding acts, as our good wishes meaning here is, that that faith which for the poor and needy can be shown does not produce good works, or which to be -genuine, when we have the would not produce holy living if fairly means of aiding them, only by actuacted out, will save no man, for it is ally ministering to their necessities. In not genuine faith. the one case, our wishes would, be 15, 16, 17. If a brother or sister be shown to be unmeaning and heartless; naked, &c. The comparison in these in the other, our faith would be equally verses is very obvious and striking. so. In regard to this passage, there. The sense is, that faith in itself, with- fore, it may be observed (1) that in out the acts that correspond to it, and fact faith is of no more value, and has to which it would prompt, is as cold, no more evidence of genuineness when and heartless, and unmeaning, and it is unaccompanied with good works, useless, as it would be to say to one than such empty wishes for the welfare who was destitute of the necessaries of the poor would be wheii unaccom. of life,'depart in peace.' In itself panied with the means of relieving considered, it might seem to have some- their wants. Faith is designed to leadi thing that was good; but it would an- to good works. It is intended to pro. swer none of the purposes of faith duce a holy life; a life of activity in unless it should prompt to action. In the service of the Saviour. Thisis its the case of one who was hungry or very essence; it is what it always pronaked, what he wanted was not good duces when it is genuine. Religion is wishes or kind words merely, but the not designed to be a cold abstraction' acts to which good wishes and kind it is to be a living and vivifying prin words prompt, And so in religion; ciple. (2) There is a great deal of A. DB. 60.] CHAPTER IL 18 Yea, a man may say, Thou hast faith, and I have waorks: that kindness and charity in the world produces no effect, and is as if it were which is expressed by mere good not. wishes. If we really have not the 18. Yea, a man may say, &c. The means of relieving the poor and the word which is rendered'yea' ('A>,') needy, then the expression of a kind would be better rendered by but. The wish may be in itself an alleviation to apostle designs to introduce an objectheir sorrows, for even sympathy in tion, not to make an affirmation. The such a case is of value, and it is much sense is,' some one might say,' or,' to to us to know that others feel for us; this it might be urged in reply.' That but if we have the means and the object is, it might perhaps be said that religion is a worthy one, then such expressions is not always manifested in the same are mere mockery, anl aggravate rather way, or we should not suppose that, than soothe the feelings of the sufferer. because it is not alway's exhibited in Such wishes will neither clothe nor the same form, it does not exist. One feed them; and they will only make man may manifest it in one way, and deeper the sorrows which we ought to another in another, and still both have heal. But how much of this is there true piety, One may be distinguished in the world, when the sufferer cannot for his faith, and another for his works, but feel that all these wishes, however and both may have real religion. This kindly expressed, are hollow and false, objection would certainly have some and when he cannot but feel that relief plausibility, and it was important to would be easy! (3) In like manner meet it. It would seem that all relithere is much of this same kind of gion was not to be manifested in the worthless faith in the world-faith that same way, as all virtue is not; and is dead; faith that produces no good that it might occur that one man might works; faith that exerts no practical be particularly eminent for one form influence whatever on the life. The of religion, and another for another; individual professes indeed to believe as one man may be distinguished for the truths of the gospel; he may be in zeal, and another for meekness, and the church of Christ; he would esteem another for integrity, and another for it a gross calumny to be spoken of as truth, and another for his gifts in an infidel: but as to any influence prayer, and another for his large-hearted which his faith exerts over him, his benevolence. To this the apostle relife would be the same if he had never plies, that the two things referred to, heard of the gospel. There is not one faith and works, were not independent of the truths of religion which is bodied things which could exist separately, forth in his life; not a deed to which without the one materially influencing he is prompted by religion; not an act another, as, for example, charity and which could not be accounted for on chastity, zeal and meekness, but that the supposition that he has no true the one was-the germ or source of the piety. -In such a case, faith may with other; and that the existence of the propriety be said to be dead. X Being one was to be known only by its dealone. Marg., by itself. The sense is, veloping itself in the form of the other.' being by itself;' that is, destitute of any A man could not show that he possessed accompanying fruits or results, it shows the one unless it developed itself in the that it is dead. That which is alive form of the other. In proof of this, bodies itself forth, produces effects, he could boldly appeal to any one to makes itself visible; that which is dead show a case where faith existed with 3 ~52 ~JAMES. [A. [D. 60, show me thy faith'without thy 19 Thou believest that there works, and I awill show thee my is one God; thou doest well: the faith by my works. devils'also believe, and tremble, 1 some copies read, by. a c. 3. 13. I Mar. 1. 24; S. 7. out works. He was himself willing to thee my faith by my works.' I his submit to this just trial in regard to reading is found in Walton, Wetstein, this point, and to demonstrate the ex- Mill, and in the received text generalistence of his own faith by his works. ly; the other [without] is found in I Thou hast faith, and I have works. many MSS., and in the Vulgate, SyYou have one form or manifestation of riac, Coptic, English, and Armenian religion in an eminent or prominent versions, and is adopted by Beza, degree, and I have another. You are Castalio, Grotius, Bengel, Hammond, characterized particularly for one of the Whitby, Drusius, Griesbach, Tittman, virtues of religion, and I am for an- and Hahn, and is now commonly re, other, as one man may be particularly ceived as the correct reading. It may eminent for meekness, and another for be added that this reading seems to be zeal, and another for- benevolence, and demanded by the similar reading in each be a virtuous man. The expres- ver. 20:,,But wilt thou know that sion here is equivalent to saying, One faith without works (Xoapi rv Ipycov) may have faith, and another works.' is dead," evidently implying that some~ Show me thy faith without thy thing had been said before about, faith works. That is, you who maintain without works.' This reading, also, is that faith is enough to prove the exist- so natural, and makes so good sense in ence of religion; that a man may be the connection, that it would seem to justified and saved by that alone, -or be demanded. Doddridge felt the difa where it does not develope itself in ficulty in the other reading, and-has holy living; or that all that is neces- given a version of the passage which sary in order to be saved is merely to showed his great perplexity, and which believe. Let the reality of any such is one of the most unhappy that he faith as that be shown, if it can be; ever made. ~ And 1 will show thee let any real faith be shown to exist my faith by my works. I will furnish without a life of good works, and the in this way the best and most certain point will be settled. 1, says the apos- proof of the existence of faith. It is tie, will undertake to exhibit the evi- implied here that true faith is adapted dence of my faith in a different way, to lead to a holy life, and that such a in a way about which there can be no life would be the appropriate evidence doubt, and which is the appropriate of the existence of faith. By their method. It is clear, if the common fruits the principles held by men are reading here is correct, that the apostle known. Notes on Matth. vii. 16. meant to deny that true faith could be 19. Thou believest that there is one evinced without appropriate works. It God. One of the great and cardinal should be said, however, that there is doctrines of religion is here selected as a difference of reading here of con- an illustration of all. The design of siderable importance. Many manu- the apostle seemns to have been to select scripts and printed editions of the New one of the doo~rines of religion, the Testament, instead of without [works] belief of which would-if mere belief (aop,5) read from or by (ox), as in the in any doctrine could-save the soul; other part of the verse,'show me thy and to show that even this might be faith by thy works, and I will show held as an article of faith by those wht A. D. 60.] CHAPTER IL 53 could be supposed by no one to have their abodes in the bodies of mnen, afany claim to the name of Christian. flicting them with various kinds of dis He selects, therefore, the great funda- eases. Matth. vii. 22; ix. 34; x. 8 mental doctrine of all religion,-the xvii. 18. Mark vii. 29, 30. Luke iv doctrine of the existence of one Su- 33; viii. 27, 30, et saipe. It is of these preme Being,-and shows that if even evil spirits that the apostle speaks when this were held in such a way as it might he says that they believe. T Also bebe, and as it was held by devils, it could lieve. That is, particularly, they believe not save men. The apostle here is not in the existence of the one God. How to be supposed to be addressing such an far their knowledge may extend reone as Paul, who held to the doctrine specting God, we cannot know; but that we are justified by faith; nor is he they are never represented in the Scripto be supposed to be combating the tures as denying his existence, or as doctrine of Paul, as some have main- doubting the great truths of religion. tained (see the Intro.); but he is to be They are never described as atheists. regarded as addressing one who held, That is a sin of this world only. They in the broadest and most unqualified are not represented as sceptics. That sense, that provided there was faith, a too is a peculiar sin of the earth; and man would be saved. To this he re- probably, in all the universe besides, plies, that even the devils might have there are no beings but those who dwell faith of a certain sort, and faith that on this globe, who doubt or deny the would produce sensible effects on them existence of God, or the other great of a certain kind, and still it could not truths of religion. ~Anld tremble. The be supposed that'they had true religion, word here used (splaGs) occurs noor that they would be saved. Why where else in the New Testament. It might not the same thing occur in re- means properly to be rough, uneven, gard to man? ~ T/hou doest well. So jaggy, sc., with bristling hair; to brisfar as this is concerned, or so far as it tle, to stand on end, as the hair does goes. It is a doctrine which ought to in a fright; and then to shudder or be held, for it is one of the great funda- quake with fear, &c. Here the meanmental truths of religion. ~ The devils. ing is, that there was much more in The demons-e& &As6vcr;a. There is the case referred to than mere speculaproperly but one being spoken of in the tive faith. There was a faith that proNew Testament as the devil-); &3Lo- duced some effect, and an effict of a os, and-o Xoaz'.v —though demons are very decided character. It did not, infrequently spoken of in the plural num- deed, produce good works, or a holy ber. They are represented as evil spi- life, but it made it manifest that there rits, subject to Satan, or under his con- was faith; and, consequently, it foltrol, and engaged with him in carrying lowed that the existence of mere faith out his plans of wickedness. These was not all that was necessary to save spirits or demons were supposed to men, or to make it certain that they wander in desert and desolate places would be secure, unless it were held (Matth. xii. 43), or to dwell in the at- that the devils would be justified and mosphere (Notes, Eph. ii. 2); they saved by it. If they might hold such were thought to have the power of faith, and still remain in perdition, men working miracles, but not for good might hold it, and go to perdition. A (Rev. xvi. 14. Comp. John x., 21); man should not infer, therefore, because to be hostile to mankind (John viii. he has faith, even that faith in God 14); to utter the heathen oracles (Acts which will fill him with alarm, that xvi. 17) to lurk in the idols of the therefore he is safe. He must have a heathen (1 Cor. x. 20); and to take up faith which will produce another effeci 5* b4 JAMES. [A. D. 60 20 But wilt thou know, 0 ther justified by works, when ahe vain man, that faith without had offered Isaac his son upon works is dead? the altar? 21 Was not Abraham our fa- aGe. 22. 9, 12. altogether-that which will lead to a ence to his case would have great holy life. weight with those who were Jews by 20. But wilt thotu knouw. Will you birth, and probably most of those to have a full demonstration of it; will whom this epistle was addressed were you have the clearest proof in the case. of this character. See the Intro. ~ JusThe apostle evidently felt that the in- tifted by works. That is, in the sense stances to which he was about to refer, in which James is maintaining that a those of Abraham and Rahab, were de- man professing religion is to be justified cisive. ~ 0 vain man. The reference by his works. He does not affirm that by this language is to a man who held the ground of acceptance with God is an opinion that could not be defended. that we keep the law, or are perfect; The word vain here used (xE6vg') means or that our good works make an atone. properly empty, as opposed to full —as ment for our sins, and that it is on their empty hands, having nothing in them; account that we are pardoned; not then fruitless, or without utility or suc- does he deny that it is necessary that a cess; then false, fallacious. The mean- man should believe in order to be saved. ing here properly would be,empty,' in -In this sense, he does not deny that the sense of being void of understand- men are justified by faith; and thus ing, and this would be a mild and gen- he does not contradict the doctrine of tie way of saying of one that he was the apostle Paul. But he does teach foolish, or that he maintained an argu- that where there are no good works, or ment that was withoutt sense. James where there is not a holy life, there is means, doubtless, to represent it as a no true religion; that that faith which perfectly plain matter, a matter about is not productive of good works is of which no man of sense could have no value; that if a man has that faith any reasonable doubt. If we must only it would be impossible that he call a man foolish, as is sometimes ne- could be regarded as justified, or could cessary, let us use as mild and inoffen- he saved; and that consequently, in sive a term as possible-a term which, that large sense, a man is justified by while it will convey our meaning, will his works; that is, they are the evidence not unnecessarily wound and irritate. that he is a justified man, or is regarded ~ That faith without works is dead. and treated as righteous by his Maker. That the faith which does not produce The point on which the apostle has his good works is useless in the matter of eye is the nature of saving faith; and salvation. He does not mean to say his design is to show that a mere faith that it would produce no effect, for in which would produce no more effect the case of the demons it did produce than that of the demons did, could not trembling and alarm; but that it would save. In this he states no doctrine which be valueless in the matter of salvation. contradicts that of Paul. The evidence The faith of Abraham and of Rahab to which he appeals in regard to faith, was entirely different from this. is good works and a holy life; and 21. Was not Abraham our father. where that exists it shows that the faith'Dur progenitor, our ancestor, using the is genuine. The case of Abraham is word father, as frequently occurs in one directly in point. Hte showed that the Bible, to denote a remote ancestor. he had that kind of faith which Was Uomp. Notes on Matth. i. 1, A refer- not dead. He gave the most affecting Al D. 60.] CHAPTER II. 55 22'Seest thou how faith a wrought with his works, and by lor, Thou seest. a He. 11. 17. works was faith made perfect? evidence that his faith was of such a 22. Seest thou. Marg. Thou seest. kind as to lead him to implicit obe- Either rendering is correct, and the dience, and to painful sacrifices. Such sense is the same. The apostle means an act as that referred to, the act of to say that this was so plain that they offering up his son, demonstrated, if could not but see it. ~[ How Jfith any thing could, that his faith was ge- wrought with his works (cvvnpyst0). nuine, and that his religion was deep Co-operated with. The meaning of and pure. In the sight of heaven and the word is, to work together with anzy earth it would justify him as a right- one; toco-operate (1 Cor. xvi. 16. 2 Cor. eous man, or would prove that he was vi. 1); then to aid, or help (Mark xvi. a righteous man. In regard to the 20); to contribute to the production strength of his faith, and the nature of of any result, where two or more perhis obedience in this sacrifice, see Notes sons or agents are united. Comp. Rom. on Heb. xi. 19. That the apostle here viii. 28. The idea here is, that the cannot refer to the act of justification result in the case of Abraham, that is, as the term is commonly understood, his salvation, or his religion, was referring by that to the moment when secured, not by one of these things he was accepted of God as a righteous alone, but that both contributed to it. man, is clear from the fact that in a The result which was reached, to wit, passage of the Scriptures which he his acceptance with God, could not himself quotes, that is declared to be have been obtained by either one of consequent on his believing:'Abraham them separately, but both, in some believed God, and it was imputed unto sense, entered into it. The apostle him for righteousness.' The act here does not say that, in regard to the referred to occurred long subsequtent to merit which justifies, they came in for that, and was thus a fulfilment or con- an equal share, for he makes no affirfirmation of the declaration of Scripture, mation on that point; he does not which says that,he believed God.' It deny that in the sight of God, who showed that his faith was not merely foresees and knows all things, he was speculative, but was an active principle regarded as a justified man the moleading to holy living. See Notes on ver. ment he believed, but he looks at the 23. This demonstrates that what the result as it was, at Abraham as he apostle refers to here is the evidence by appeared under the trial of his faith, which it is shown that a man's faith is and says that in that result there was genuine, and that he does not refer to to be seen the co-operation of faith and the question whether the act of justifi- good works. Both contributed to the cation, where a sinner is converted, is end, as they do now in all cases where solely in consequence of believing. there is true religion. ~ And byworks Thus the case proves what James pur- was faith made perfect. Made contposes to prove, that the faith which plele, finished, or entire. It was so justifies is only that which leads to carried out as to show its legitimate good works. ~ When he had offered and fair results. This does not mean Isaac his son on the altar. This was that the faith in itself was defective long after he believed, and was an act before this, and that the defect, was which, if any could, would show that remedied by good works; or that there his faith was genuine and sincere. On is any deficiency in what the right' the meaning of this passage, see Notes kind of faith can do in the matter of on Heb. xi. 17. justification, which is to be helped out 56 JAMES. [A. D. 60. 23 And the Scripture was unto him for righteousness: and fulfilled which saith, a Abraham he was called bthe friend of God. believed God, and it was imputed 24 Ye see then how that by a Ge. 15. 6. b 2 Ch. 20.7. Is. 41. 8. by good works; but that there was faith, for the very passage which he that kind of completion which a thing quotes shows that faith was the prihas when it is fully developed, or is mary consideration:, Abraham befairly carried out. lieved God, and it was imputed,' &c. 23. And the Scripture was flffilled The meaning, therefore, can only be, which saith. That is, the fair and full that this declaration received its fair and meaning of the language of Scripture full expression when Abraham, by an was expressed by this act, showing in act of obedience of the most striking the highest sense that his faith was character, long after he first exercised genuine, or the declaration that he that faith by which he was accepted of truly believed, was confirmed or esta- God, showed that his faith was genuine. blished by this act. His faith was If he had not thus obeyed, his faith shown to be genuine, and the fair would have been inoperative and of no meaning of the declaration that he value. As it was, his act showed that believed God was carried out in the the declaration of the Scripture that he subsequent act. The passage here re-,believed' was well founded. ~ Abra. ferred to occurs in Gen. xv. 6. That ham believed God, and it was imputed, which it is said Abraham believed, or &c. See this passage fully explained'in which he believed God, was this: in the Notes on Rom. iv. 3. ~ And,This shall not be thine heir (viz. he was called the Friend of God. In Eliezer of Damascus), but he that shall virtue of his strong faith and,lbedience. come forth out of thine own bowels, See 2 Chron. xx. 7. sArt not thou shall be thine heir.' And again, 4 Look our God, who didst drive out the in. now toward heaven, and tell the habitants of this land before thy people stars, if thou be able to number them. Israel, and gavest it to the seed of And he said unto him, So shall thy Abraham thy friend for ever?" Isa, seed be.' vs. 3-5. The act of con- xli, 8. ",But thou, Israel, art my sert fiding in these promises, was that act vant, Jacob whom I have chosen, the of which it is said that'he believed seed of Abraham my friend." Thsa in the Lord; and he counted it was a most honourable appellation; to him for righteousness.' The act but it is one which, in all cases, will of offering his son on the altar, by result from true faith and obedience. which James says this Scripture was 24. Ye see then. From the coursr fulfilled, occurred some twenty years of reasoning pursued, and the example afterwards. That act confirmed or referred to. 5 How that by works a fulfilled the declaration. It showed man isjustified, and not by faith only. that his faith was genuine, and that Not bya cold, abstract, inoperative faith, the declaration that he believed in God It must be by a faith that shall produce was true; for what could do more to good works, and whose existence will confirm that than a readiness to offer be shown to men by good works. As his own son at the command of God? justification takes place in the sight of It cannot be supposed that James meant God, it is by faith, for he sees that the to say that Abraham was justified by faith is genuine, and that it will proworks without respect to faith, or to duce good works if the individual leny that the primary ground of his who exercises faith shall live, and he justification in the sight of God was justifies men in view of that faith, and A.D. 60.] CHAPTER II. 57 works aa man is justified, and the messengers, and had sent not by faith only. them out another way? 25 Likewise also was not 26 For as the body without Rahab'the harlot Cjustified by the'spirit is dead, so faith withworks, when she had received out works is dead also. a Re. 20. 12. b Jos. 2. 1, &c. He. 11.31. or,,. c Mat. 21. 31. of no other. If he sees that the faith explained above, showing by her a t is merely speculative; that it is cold and that her faith was genuine, and that it dead, and would not produce good was not a mere cold and speculative works, the man is not justified in his assent to the truths of religion. Her sight. As a matter of fact, therefore, act showed that she truly believed God. it is only the faith that produces good If that act had not been performed, the works that justifies; and good works, fact would have shown that her faith therefore, as the proper expression of was not genuine, and she could not the nature of faith, foreseen by God as have been justified. God saw her faith the certain result of faith, and actually as it was; he saw that it would properformed as seen by men, are neces- duce acts of obedience, and he accepted sary in order to justification. In other her as righteous. The act which she words, no man will be justified who performed was the public manifestation has not a faith which will produce of her faith, the evidence that she was good works, and which is of an opera- justified. See the case of Rahab fully tive and practical character. The explained in the Notes on Heb. xi. 31. ground of justification in the case is It may be observed here that we are faith, and that only; the evidence of it, not to suppose that every thing in the the carrying it out, the proof of the life and character of this woman is existence of the faith, is good works; commended. She is commended for and thus men are justified and saved her faith, and for the fair expression not by mere abstract and cold faith, of it; a faith which, as it induced but by a faith necessarily connected her to receive the messengers of the with good works, and where good true God, and to send them forth in works perform an important part. peace, and as it led her to identify James, therefore, does not contradict herself with the people of God, was Paul, but he contradicts a false ex- also influential, we have every reason planation of Paul's doctrine. He does to suppose, in inducing her to abandon not deny that a man is justified in the her former course of life. When we sight of God by faith, for the very pas- commend the faith of a man who has sage which he quotes shows that he been a profane swearer, or an adulterer, believes that; but he does deny that a or a robber, or a drunkard, we do not man is justified by a faith which would commend his former life, or give a not produce good works, and which is sanction to it. We commend that not expressed by good works; and thus which has induced him to abandon his he maintains, as Paul always did, that evil course, and to turn to the ways of nothing else than a holy life can show righteousness. The more evil his forthat a man is a true Christian, and is mer course has been, the more wonder. accepted of God. ful, and the more worthy of commen25. Likewise also was not Rahab dation, is that faith by which he is the harlot justified by works. In the reformed and saved. same sense in which Abraham was, as 26. F-' ~ the body without the 58 JAMES. [A. D. 60. Epivt}i is (.ad. Marg. breath. The Reconciliation of Paul and James. Greek wor,,;cvm'er is commonly used to denote sirit or soul, as referring to At the close of the exposition of this the intell lent nature. The meaning chapter, it may be proper to make a few here is tbh obvious one, that the body additional remarks on the question -in is animated or kept alive by the pre- what way the statements of James can sence of the soul, and that when that be reconciled with those of Paul, on is withdrawn, hope departs. The body the subject of justification. A difficulty has no life independent of the presence has always been felt to exist on the of the soul. ~ Sofaith without works subject; and there are, perhaps, no is dead also. There is as much ne- readers of the New Testament who are cessity that faith and works should be not perplexed with it. Infidels, and united to constitute true religion, as particularly Voltaire, have seized the there is that the body and soul should occasion which they supposed, they bo- united to constitute a living man. found here to sneer against the Scrip-' good works do not follow, it is clear tures, and to pronounce them to be _iat there is no true and proper faith; contradictory. Luther felt the diffilone that justifies and saves. If faith culty to be so great that, in the early produces no fruit of good living, that part of his career, he regarded it as infact proves that it is dead, that it has superable, and denied the inspiration no power, and that it is of no value. of James, though he afterwards changed This shows that James was not argu- his opinion, and believed that his epistle ing against real and genuine faith, nor was a part of the inspired canon; and against its importance in justification, one of Luther's followers was so disbut against the supposition that mere pleased with the statements of James, faith was all that was necessary to save as to charge him with wilful falsehood. a man, whether it was accompanied by Dr. Dwight's Theology, Serm. lxviii. good works or not. He maintains that The question is, whether their stateif there is genuine faith it will always ments can be so reconciled, or can be be accompanied by good works, and shown to be so consistent with each that it is only that faith which can other, that it is proper to regard them justify and save. If it leads to no both as inspired men? Or, are their practical holiness of life, it is like the statements so opposite and contradictbody without the soul, and is of no ory, that it cannot be believed that both value whatever. James and Paul both were under the influences of an infalliagree in the necessity of true faith in ble Spirit? In order to answer these order to salvation; they both agree questions, there are two points to be that the tendency of true faith is to considered: I. What the real difficulty produce a holy life; they both agree is; and, II. How the statements of the that where there is not a holy life there two writers can be reconciled; or, whe. is no true religion, and that a man ther there is any way of explanation cannot be saved. We may learn then which will remove the difficulty. from the whole doctrine of the New I. What the difficulty is. This re. Testament on the subject, that unless lates to two points: that James seems we believe in the Lord Jesus we can- to contradict Paul in express terms; not be justified before God; and that and that both writers make use of the unless our faith is of that kind which same case to illustrate their opposite will produce holy living, it has no more sentiments. of the characteristics of true religion (1.) That James seems to contrathan a dead body has of a living man. dict Paul in express terms. The doc, A.D. 60.] CHAPTER II. 59 trine of Paul on the subject of justifi- they occur in different writers, and escation is stated in such language as the pecially when it is claimed for both following: "i By the deeds of the law that they wrote under the influence of there shall no flesh be justified in his inspiration. sight." Rom. iii. 20. ",We conclude II. The inquiry then is, how these that a man is justified by faith without apparently contradictory statements the deeds of the law." Rom. iii. 28. may be reconciled, or whether there is " Being justified by faith." Rom. v. 1. any way of explanation that will re-,,Knowing that a man is not justified move the difficulty. This inquiry reby the works of the law, but by the solves itself into two-whether there is faith of Jesus Christ." Gal. ii. 16. any theory that can be proposed that Comp. Rom. iii. 24, 26. Gal. iii. 11. would relieve the difficulty; and wheTitus iii. 5, 6. On the other hand, ther that theory can be shown to be the statement of James seems to be well founded. equally explicit that a man is not jus- (1.) Is there any theory which would tified by faith only, but that good works remove the difficulty —any explanation come in for an important share in the which can be given on this point which, matter. ", Was not Abraham our fa- if true, would show that the two statether justified by works!" ver. 21. ments may be in accordance with each ", Seest thou how faith wrought with other and with truth?. his works." ver. 22.,"Ye see then Before suggesting such an explanahow that by works a man is justified, tion, it may be further observed, that, and not by faith only." ver. 24. as all history has shown, the statements (2.) Both writers refer to the same of Paul on the subject of justification case to illustrate their views —the case are liable to great abuse. All the forms of Abraham. Thus Paul (Rom. iv. 1 of Antinomianism have grown out of -3) refers to it to prove that justifica- such abuse, and are only perverted tion is wholly by faith. " For if Abra- statements of his doctrine. It has been ham were justified by works, he hath said that if Christ has freed us from whereof to glory; but not before God. the necessity of obeying the law in For what saith the Scripture? Abra- order to justification; if he has fulfilled ham believed God, and it was imputed it in our stead, and borne its penalty, unto him for righteousness." And thus then the law is no longer binding on James (vs. 21, 22) refers to it to prove those who are justified, and they are that justification is by works: ", Was at liberty to live as they please. It not Abraham our father justified by has been further said that if we are works when he had offered Isaac his saved by faith alone, a man is safe the son upon the altar?" moment he believes, and good works The difficulty of reconciling these are therefore not necessary. It is posstatements would be more clearly seen sible that such views as these began to if they occurred in the writings of the prevail as early as the time of James, same author; by supposing, for exam- and, if so, it was proper that there pie, that the statements of James were should be an authoritative apostolic appended to the fourth chapter of the statement to correct them, and to check epistle to the Romans, and were to be these growing, abuses. If, therefore, read in connexion with that chapter. James had, as it has been supposed he Who, the infidel would ask, would not had, any reference to the sentiments,e struck with the contradiction? Who of Paul, it was not to correct his scntiu would undertake to harmonize state- ments, or to controvert them, but- i ments so contradictory. Yet the state- was to correct the abuses which began ments are eqalally contradictory, though already to flow from his doctrines,:t,,, 60 JAMES. [A. D. 60. to show that the alleged inferences did (2.) Is this a true theory. Can it not properly follow from the opinions be shown to be in accordance with the which he held; or, in other words, to statements of the two writers?'Would show that the Christian religion re- it be a proper explanation if the same quired men to lead holy lives, and that statements had been made by the same the faith by which it was acknowledged writer? That it is a correct theory, that the sinner must be justified, was or that it is an explanation founded in a faith which was productive of good truth, will be apparent if (a) the lanworks. guage used by the two writers will'Now, all that is necessary to recon- warrant it; (b) if it accords with a fair cile the statements of Paul and James, interpretation of the declarations of both is, to suppose that they contemplate writers; and (c) if, in fact, each of the the subject of justification from differ- two writers held respectively the same ent points of view, and with reference doctrine on the subject. to different inquiries. Paul looks at it (a) Will the language bear this exbefore a man is converted, with refer- planation? That is, will the word ence to the question how a sinner may justify, as used by the two writers, be justified before God; James after a admit of this explanation? That it man is converted, with reference to the will, there need be no reasonable doubt; question how he may show that he has for both are speaking of the way in the genuine faith which justifies. Paul which man, who is a sinner, may be affirms that the sinner is justified be- regarded and treated by God as if he fore God only by faith in the Lord Je- were righteous-the true notion of jussus, and not by his own works; James tification. It is not of justification in affirms that it is not a mere speculative the sight of men that they speak, but or dead faith which justifies, but only a of justification in the sight of God. faith that is productive of good works, Both use the word justify in this sense and that its genuineness is seen only -Paul as affirming that it is only by by good works. Paul affirms that faith that it can be done; James as afwhatever else a man has, if he have not firming, in addition, not in contradicfaith in the Lord Jesus, he cannot be tion, that it is by a faith that produces justified; James affirms that no matter holiness, and. no other. what pretended faith a man has, if it (b) Does this view accord with the is not a faith which is adapted to pro- fair interpretation of the declarations duce good works, it is of no value in of both writers? the matter of justification. Supposing In regard to Paul, there can be no this to be the true explanation, and doubt that this is the point from which that these are the, stand-points' from he contemplates the subject, to wit, which they view the subject, the re- with reference to the question how a conciliation of these two writers is sinner may bejustified. Thus, in the easy: for it was, and is still true, that epistle to the Romans, where his prin. if the question is asked how a sinner cipal statements on the subject cccur, is to be justified before God, the answer he shows first, that the Gentiles cannot is to be that of Paul, that it is by be justified by the works of the law faith alone, i, without the works of the (ch. i.), and then that the same thing law;" if the question be asked, how is true in regard to the Jews (chs. ii., it can be shown what is the kind of iii.), by demonstrating that both had faith that justifies, the answer is that violated the law given them, and were of James, that it is only that which is transgressors, and then (ch. iii. 20) productive of holy living and practical draws his conclusion, ", Therefore by obedience. the deeds of the law there shall no flesh A. D. 6011 CHAPTER II. 61 be justified in his sight"-the whole of Abraham was of such a kind that argument showing conclusively that it led him to obey the will of God; ne is contemplating the subject before that is, to good works. Though, as is A man is justified, and with reference implied in tne objection referred to to the question how he may be. above, he does refer to the same case In regard to James, there can be as to which Paul referred-the case of little doubt that the point of view from Abraham —yet it is not to the same act which he contemplates the subject is, in Abraham. Paul (Rom. iv. 1-3) after a man professes to have been-jus- refers to him when he first believed, tified by faith, with reference to the affirming that he was then justified by question what kind of faith justifies, faith; James refers indeed to an act of or how it may be shown that faith is the same man, but occurring twenty genuine. This is clear, (a) because years after, showing that the faith by the whole question is introduced by which he had been justified was genuhim with almost express reference to ine. Abraham was, in fact, according to that inquiry: What doth it profit, Paul, justified when he believed, and, my brethren, though a man say he had he died then, he would -have been hath faith, and have not works? Can saved; but, according to Jamnes, the faith save him' ver. 14. That is, can faith which justified him was not a such faith-can this faith (}i 7tisza) dead faith, but was living and operative, save him? In other words, He must as was shown by his readiness to offer have a different kind of faith in order his son on the altar. to save him. The point of James' de- (c) Did each of these two writers in nial is not that faith, if genuine, would reality hold the same doctrine on the save; but it is, that such a faith, or a subject? This will be seen if it can be faith without works, would save. (b) shown that James held to the doctrine That this is the very point which he of justification by faith, as really as discusses, is further shown by his illus- Paul did; and that Paul held that good trations. vs. 15, 16, 19. He shows works were necessary to show the ge. (vs. 15, 16) that mere faith in religion nuineness of faith, as really as James would be of no more value in regard did. to salvation, than if one were naked (1.) They both agreed in holding the and destitute of food, it would meet his doctrine of justification by faith. Of wants to say,'Depart in peace, be ye Paul's belief there can be no doubt. warmed and filled;' and then (ver. 19), That Jamesheld the doctrine is appathat even the demons had a certain rent from the fact that he quotes the kind of faith in one of the cardinal very passage in Genesis (xv. 6), and doctrines of religion, but that it was a the one on which Paul relies (Rom. faith which was valueless-thus show- iv. 1-3), as expressing his own views ing that his mind was on the question -", Abraham believed God, and it was what is true and genuine faith. (c) imputed unto him for righteousness." Then he shows by the case to which The truth of this James does not deny, he refers (vs. 21-23)-the case of but affirms that the Scripture which Abraham-that this was the question made this declaration was fulfilled or before his mind. He refers not to the confirmed by the act to which he react when Abraham first believed-the fers. act by which as a sinner he was justi- (2.) They both agreed in holding fled before God; but to an act that oc- that good works are necessary to show curred twenty years after-the offering the genuineness of faith. Of James' up of his son Isaac. See Notes on views on that point there can be no those verses He affirms that the faith doubt. That Paul held the same opi 6 62 JAMES. [A. 1)D. 60. nion is clear (a) from his own life, no in saving the soul. Thus, on the one man ever having been more solicitous to hand, men would be guarded from dekeep the whole law of God than he was. pending on their own righteousness for (b) From his constant exhortations eternal life; and on the other, from all and declarations, such as these: ", Cre- the evils of Antinomianism. The great ated in Christ Jesus unto good works" object of religion would be secured(Eph. ii. 10);,, Charge them that are the sinner would be justified, and rich that they be rich in good works" would become personally holy. (1 Tim. vi. 17, 18);,In all things showing thyself a pattern of good CHAPTER III. works" (Titus ii. 7);, Who gave himself for us, that he might purify unto himself a peculiar people, zealous THE evil which the apostle seems to of good works" (Titus ii. 14); i" These have referred to in this chapter, was a things I will that thou affirm constant- desire, which appears to have prevailed ly, that they which have believed in among those to whom he wrote, to be God might be careful to maintain good public teachers (&rdzcxtaxc, ver.l), and works." Titus iii. 8. (c) It appears to be such even where there was no from the fact that Paul believed that proper qualification. It is not easy to the rewards of heaven are to be appor- see any connexion between what is tioned according to our good works, or said in this chapter, and what is found according to our character and our at- in other parts of the epistle, and indeed tainments in the divine life. The title the plan of the epistle seems to have indeed to eterhal life, is, according to been to notice such things as the apostle him, in consequence of faith; the mea- supposed claimed their attention, withsure of the reward is to be our holiness,- out particular regard to a logical conor what we do. Thus he says (2 Cor. nexion. Some of the errors and imv. 10), ", For we must all appear before proprieties which existed among them the judgment-seat of Christ, that every had been noticed in the previous chapone may receive the things done in his ters, and others are referred to in chs. body." Thus also he says (2 Cor. ix. iv. v. Those which are noticed il this 6),, He which soweth sparingly, shall chapter grew out of the desire of being reap also sparingly; and he which public teachers'of religion It seems soweth bountifully, shall reap also probable that he had this subject in his bountifully." And thus also he says eye in the whole of this chapter, and (Rom. ii. 6), that God ", will render to this will give a clue to the course of every man according to his deeds." thought which he pursues. Let it be See also the influence which faith had supposed that there was a prevailing on Paul personally, as described in the desire among those to whomn he wrote third chapter of his epistle to the Phil- to become public teachers, without ippians. If these things are so, then much regard for the _proper quali/these two writers have not contradicted cations for that office, and the interpreeach other, but, viewing the subject tation of the chapter will become easy. from different points, they have together Its design and drift then may be thus stated important truths which might expressed: have been made by any one writer I. The general subject of the chapter, without contradiction-first, that it is a caution against the desire prevailing only by faith that a sinner can be jus- among many to be ranked among pubLified; and second, that the faith which lic teachers. ver. 1, first clause. justifies is that only which leads to a II. Considerations to check arid boly life, and that no o'her is of value modify that desire. ver. 1 (last clause), I!. D. 60.] CHAPTER III. 63 CHUAPTER I. shall receive the greater condem~/[Y brethren, be not many nation.' V[I masters, knowing that we a Mat. 23. 8, 14. 1Pe. 5. 3.'or,judg7nent. ver. 18. These considerations are the obtruding himself upon the attention following: of others; that if there was a want of (1.) The fact that public teachers it evinced in a spirit of rivalry and conmust give a more solemn account than tention, there would be confusion and other men, and that they expose them- every evil work (vs. 14 —16); and selves to the danger of a deeper con- that where there was true wisdom, it demnation. ver. 1, last clause. was unambitious and unostentatious; (2.) The evils which grow out of an it was modest, retiring, and pure. It improper use of the tongue; evils to would lead to a peaceful life of virtue, which those are particularly liable and its existence would be seen in the whose business is speaking, vs. 2-12., fruits of righteousness sown in peace.' This leads the apostle into a general vs. 17, 18. It might be inferred that statement of the importance of the they who had this spirit would not be tongue as a member of the human ambitious of becoming public teachers; body; of the fact that we are pecu- they would not place themselves at the liarly liable to offend in that (ver. 2); head of parties; they would show the of the fact that if that is regulated true spirit of religion in an unobtrusive aright, the whole man is; as a horse is and humble life. We are not to supmanaged by the bit, and a ship is pose, in the interpretation of this chapsteered by the rudder (vs. 2-4); of ter, that the apostle argued against a the fact that the tongue, though a little desire to enter the ministry, in itself member, is capable of accomplishing considered, and where there are proper great things, and is peculiarly liable, qualifications; but he endeavoured to when not under proper regulations, to suppress a spirit which has not been do mischief (vs. 5. 6); of the fact that, uncommon in the world, to become while every thing else has been tamed, public teachers as a means of more init has been found impossible to bring fiuence and power, and without any the tongue under proper restraints, and suitable regard to the proper endow that it performs the most discordant ments for such an office. and opposite functions (vs. 7-9); and 1. My brethren, be not many masof the impropriety and absurdity of this, ters., Be not many of you teachers.' as if the same fountain should bring The evil referred to is that where many forth sweet water and bitter. vs. 10- desired to be teachers, though but few 12. By these considerations, the apos- could be qualified for the office, and tie seems to have designed to repress though, in fact, comparatively few the prevailing desire of leaving other were required. A small number, well employments, and of becoming public qualified, would better discharge the instructors without suitable qualifica- duties of the office, and do more good, tions. than many would; and there would (3.) The apostle adverts to the im- be great evil in having many crowdportance of wisdom, with reference to ing themselves unqualified into the the same end; that is, of suitable quali- office. The word here rendered masters fications to give public instruction. vs. (8&Sdndxraor) should have been rendered 13-18. He shows (ver. 13) that if teachers. It is so rendered in John iii. there was a truly wise man among 2. Acts xiii. 1. Rom. ii. 20. 1 Cor. xii. them, he should show this by his 28, 29. Eph. iv. 11. 1 Tim. ii. 1:1; iv. irorks. with'meekness,' and not by 3. Heb. v. 12, though it is elsewhere 64 JAMES. [A. D. 60, frequently rendered master. It has, when so called, yet there would be however, in it primarily the notion of scarcely any thing more injurious to the teaching (8c&aaxWo), even when ren- cause of true religion, or that would tend dered master; and the word master is more to produce disorder and confusion, often used in the New Testament, as than a prevailing desire of the promiit is with us, to denote an instructor- nence and importance which a man has as the, school.master.' Comp. Matt. in virtue of being a public instructor. x. 24, 25; xxii. 16. Mark x. 17; xii. If there is any thing which ought to 19, et al. The word is not properly be managed with extreme prudence used in the sense of master, as distin- and caution, it is that of introducing guished from a servant, but as distin- men into the Christian ministry. Comp. guished from a disciple or learner. 1 Tim. v. 22. Acts i. 15-26; xiii. 2, 3. tSuch a position, indeed, implies au- ~ Knowing that we shall receive the thority, but it is authority based, not greater condemnation (Mig;ov xp/cct). on power, but on superior qualifica- Or rather, a severer judgment; that is, tions. The connection implies that we shall have a severer trial, and give the word is used in that sense in this a stricter account. The word here place; and the evilreprehended is that used does not necessarily mean conof seeking the office of public in- demnation, but judgment, trial, acstructor; especially the sacred office. count; and the consideration which It would seem that this was a prevail- the apostle suggests is not that those ing fault among those to whom the who were public teachers would be apostle wrote. This desire was corn- condemned, but that there would be a mon among the Jewish people, who much more solemn account to be rencoveted the name and the office of dered by them than by other men, and Rabbi, equivalent to that here used, that they ought duly to reflect on this (Comp. Matt. xxiii. 7), and who were in seeking the office of the ministry. ambitious to be doctors and teachers. He would carry them in anticipation See Rom. ii. 19. 1 Tim. i. 7. This before the judgment-seat, and have fondness for the office of teachers they them determine the question of enternaturally carried with them into the ing the ministry there. No better Christian church when they were con-' stand-point' can be taken in making verted, and it is this which the apostle up the mind in regard to this work; here rebukes.* The same spirit the and if that had been the position aspassage before us would rebuke now, sumed in order to estimate thework, and and for the same reasons; for although to make up the mind in regard to the a man should be willing to become a choice ofthis profession, many a one who public instructor in religion when called has sought the office would have been to it by the Spirit and Providence of deterred from it; and, it may be added, God, and should esteem it a privilege also, that many a pious and educated youth would have sought the office, * A proof of some importance that this who has devoted his life to other purprevailed in the early Christian church, suits. A young man, when about to among those who had been Jews, is furnished by a passage in the Apocryphal work make choice of a calling in life, should called "The Ascenlsion of Isailah the Pro-place himself by anticipation at the phet;" a work which Dr. Lawrence, the place self by anticipation at the editor, supposes was written not far from judgment-bar of Christ, and ask himthe apostolic age. "In those days (the days self how human pursuits and plans of the Messiah) shall many be attached to office, destitute of wisdom; multitudes of ini- will appear there. If tha were the quitous elders and pastors, injurious to their point of view taken, how many would flocks, and addicted to rapine, nor shall the have been deterred from the ministry holy pastors themselves diligently discharge their duty." ch. iii. 23, 24. who have sought it with a view to A.D. 60.] CHAPTER 111. 65 2 For ain many things we 3 Behold, we put bits cin the offend all. If any man offend horses' mouths, that they may not in word, bthe same is a per- obey us; and we turn about their feet man, and able also to bridle whole body. the whole body. 4 Behold also the ships, which a l Ki..46. Pr. 20.9. 1 Jno. 1. 8. bPr. 13.3. cPs. 32. 9. honour or emolument! How many, every sense, and as wholly free from too, who have devoted themselves to sin, for he had himself just said that the profession of the law, to the army,all offend in many things;' but the or navy, or to the pursuits of elegant design is to show that if a man can literature, would have felt that it was control his tongue, he has complete their duty to serve God in the ministry dominion over himself, as much as a of reconciliation! How many at the man has over a horse by the bit, or as close of life, in the ministry and out a steersman has over a ship if he has of it, feel, when too late to make a hold of the rudder. He is perfect in change, that they have wholly mis- that sense, that he has complete control taken the purpose for which they over himself, and will not be liable to should have lived! error in any thing. The design is to 2. For in many things we offend show the important position which the all. We all offend. The word here tongue occupies, as governing the rendered offend, means to stumble, to whole man. On the meaning of the fail; then to err, to fail in duty; and word perJfct, see Notes on Job i. 1. the meaning here is, that all were lia- ~ And able also to bridle the whole ble to commit error, and that this con- body,. To control his whole body, sideration should induce men to be that is, every other part of himself, as cautious in seeking an office where an a man does a horse by the bridle. error would be likely to do so much The word rendered'to bridle,' means to injury. The particular thing, doubt- lead or guide with a bit; then to rein less, which the apostle had in his eye, in, to check, to moderate, to restrain. was the peculiar liability to commit A man always has complete governerror, or to do wrong with the tongue. ment over himself if he has the entire Of course, this liability is very great in control of his tongue. It is that by an office where the very business is which he gives expression to his public speaking. If anywhere the im- thoughts and passions; and if that is proper use of the tongue will do mis- kept under proper restraint, all the rest chief, it is in the office of a religious of his members are as easily controlled teacher; and to show the danger of as the horse is by having the control this, and the importance of caution in of the bit. seeking that office, the apostle proceeds 3. Behold, we put bits in the horses' to show what mischief the tongue is smouths, &c. The meaning of this capable of effecting. ~ If any man simple illustration is, that as we control offend not inz word. In his speech; a horse by the bit-though the bit is a in the use of his tongue. ~ The same small thing-so the body is controlled is aperfect man. Perfect in the sense by the tongue. He who has a proper in which the apostle immediately ex- control over his tongue can govern his plains himself; that he is able to keep whole body, as he who holds a bridle every other member of his body in governs and turns about the horse. subjection. His object is not to repre- 4. Behold also the ships. This il. Aent the man as absolutely spotless in lustration is equally striking and obvi. 6# 66 JAMES. [A. D. 60. though they be so great, and are little member, and boasteth b great driven of fierce winds, yet are things. Behold, how great'a they turned about with a very matter a little fire kindleth! sinall helm, whithersoever the 6 And the tongue is a fire, ea governor listeth. world of iniquity: so is the tongue 5 Even so the tongue ais a among our members, that it dea Pr. 12. 18. b Ps. 12. 3. 1 or, wood. c Pr. 16. 27. ous. A ship is a large object. It seems ~1 And boasteth great things. The to be unmanageable by its vastness, design of the apostle is to illustrate the and it is also impelled by driving power and influence of the tongue. storms. Yet it is easily managed by This may be done in a great many rea small rudder, and he that has control spects, and the apostle does it by referof that, has control of the ship itself. ring to its boasting; to the effects So with the tongue. It is a small which it produces, resembling that of member as compared with the body; fire (ver. 6); to its untameablenless in its size not unlike the rudder as (vs. 8, 9); and to its giving utterance compared with the ship. Yet the to the most inconsistent and incongruproper control of the tongue in respect ous thoughts. vs. 9, 10. The particuto its influence on the whole man, is lar idea here is, that the tongue seems not unlike the control of the rudder in to be conscious of its influence aild its power over the ship. ~ Which power, and boasts largely of what it thoulgh they be so great. So great in can do. The apostle means doubtless themselves, and in comparison with the to convey the idea that it boasts not rudder. Even such bulky and un- iunjustly'of its importance. It has all wieldy objects are controlled by a very the influence in the world, for good or small thing. And are driven of for evil, which it claims. ~ Behold, fierce winds. By winds that would how great a matter a little fire kinseem to leave the ship beyond control. dleth. Marg. wood. The Greek word It is probable that by the' fierce winds' (4j7r), means a wood, forest, grove; here as impelling the ship, the apostle- and then fire-wood, fuel. This is the meant to illustrate the power of the meaning here. The sense is that a passions in impelling man. Even a very little fire is sufficient to ignite a man under impetuous passion would large quantity of combustible materials, be restrained, if the tongue is properly and that the tongue produces effects controlled, as the ship driven by the similar to that. A spark will kindle a winds is by the helm. X Are turned lofty pile; and a word spoken by the about with a very small helm. The tongue may set a neighbourhood or a ancient rudder or helm was made in the village in a flame.' shape of an oar. This was very small 6. And the tongue is afire. In this when compared with the size of the sense that it produces a'blaze,' or a vessel-about as small as the tongue great conflagration. It produces a disis as compared with the body. ~ Whi- turbance and an agitation tha.t may be thersoever the governor listeth. As compared with the conflam, often the. helmsman pleases. It is entirely produced by a spark. [ -i,...(;rld of under his control. iniquity. A little world of evil in it5. Even so, the'tongue is a little self. This is a very expressive phrase, member. Little compared with the and is similar to one which we often body, as the bit or the rudder is com- employ, as when we speak of a town pared with the horse or the ship. as being a world in miniature. We A. D. 60.] CHAPTER III. 67 fileth a the whole body, and set- tetln on fire the' course of nature a Mat. 15. 11-20. l zoeel. and it is set on fire of hell. mean by it that it is an epitome of the A man of pure conversation is underworld; that all that there is in the stood and felt to be pure in every reworld is represented there on a small spect-; but who has any confidence in scale. So when the tongue is spoken the virtue of the blasphemer, or the of as being, a world of iniquity,' it is man of obscene lips, or the calumniator meant that all kinds of evil that are in and slanderer? We always regard such the world are exhibited there in minia- a man as corrupt to the core. ~ And ture; it seems to concentrate all sorts setteth on fire the course of nature. of iniquity that exist on the earth. And The margin is, the wheel of nature.' what evil is there which may not be The Greek word also (.epox~5) means originated or fomented by the tongue? a wheel, or any thing made for revolving What else is there that might with so and running. Then it means the course much propriety be represented as a run by a wheel; a circular course or little world of iniquity? With all the circuit. The word rendered nature good which it does, who can estimate (yiver,5), means procreation, birth, nathe amount of evil which it causes? tivity, and, therefore, the phrase means Who can measure the evils which arise literally, the wheel of birth; that is from scandal, and slander, and profane- the wheel which is set in motion at ness, and perjury, and falsehood, and birth, and which runs on through life. blasphemy, and obscenity, and the in- Rob. Lex. sub voce yi7vrer. It may culcation of error, by the tongue? be a matter of doubt whether this reWho can gauge the amount of broils, fers to successive generations, or to the and contentions, and strifes, and wars, course of individual life. The more and suspicions, and enmities, and ali- literal sense would be that which refers enations among friends and neighbours, to an individual; but perhaps the aposwhich it produces? Who can number tle meant to speak in a popular sense, the evils produced by the, honeyed' and thought of the affairs of the world words ofthe seducer; or by the tongue as they roll on from age to age, as all of the eloquent in the maintenance of enkindled by the tongue, keeping the error, and the defence of wrong? If world in a constant blaze of excitement. all men were dumb, what a portion of Whether applied to an individual life, the crimes of the world would soon or to the world at large, every one can cease! If all men would speak only see the justice of the comparison. One that which ought to be spoken, what naturally thinks, when this expression a change would come over the face of is used, of a chariot driven on with so human affairs! ~ So is the tongue much speed that its wheels by their among our members, that it defileth rapid motion become self-ignited, and the whole body. It stains or pollutes the chariot moves on amidst flames. the whole body. It occupies a position ~ And it is set on fire of hell. Hell, or and relation so important in respect to Gehenna, is represented as a place where every part of our moral frame, that the fires continually burn. See Notes there is no portion which is not affected on, Matt. v. 22. The idea here is, that by it. Of the truth of this, no one can that which causes the tongue to do so have any doubt. There is nothing much evil derives its origin from hell. lse pertaining to us as moral and in- Nothing could better characterize much ellectual beings, which exerts such an of that which the tongue does, than to ufluence over ozursplves as the tongue, say that it has its origin in hell. and rJs JAMES. rA. D. 60. 7 For every'kind of beasts, and of things in the Tea is tamed, and of birds, and of serpents, andhathbeentamedof'2mallkind. I nature. 2 nature of marn. has the spirit which reigns there. The this end, and with much better success, very spirit of that world of fire and than ourselves. The examples given wickedness-a spirit of falsehood, and by Pliny, of creatures tamed by men, slander, and blasphemy, and pollution relate to elephants, lions, and tigers, -seems to inspire the tongue. The among beasts; to the eagle, among imnage which seems to have been before- birds; to asps, and other serpents; and the mind of the apostle was that of a to crocodiles, and various fishes, among torch which enkindles and burns every the inhabitants of the water. Nat thing as it goes along-a torch itself His. viii. 9, 16, 17; x. 5, 44. The lighted at the fires of hell. One of the lion was very commonly tamed by the most striking descriptions of the woes ancient Egyptians, and trained to assist and curses which there may be in hell, both in hunting and in war." Notes would be to portray the sorrows caused in loc. The only animal which it has on the earth by the tongue. been supposed has defied the power of 7. For every kind of beasts. The man to tame it is the hyena, and even apostle proceeds to state another thing this, it is said, has been subdued, in showing the power of the tongue, the modern times. There is a passage in fact that it is ungovernable, and that Euripides which has a strong resem there is no power of man to keep it blance to this of James. under control. Every thing else but B o E o this has been tamed. It is unnecessary'ABpuv -ox& Creo5 tpaeJbpw0 to refine on the expressions used here, A, ~t AaZu v 5rov, by attempting to prove that it is literally true that every species of beasts and birds and fishes has been tamed.' Small is the power which nature The apostle is to be understood as has given to man, but by various acts speaking in a general and popular of his superior understanding, he has sense, showing the remarkable power subdued the tribes of the sea, the earth, of man over those things which are by and the air.' Comp. on this subject, nature savage and wild. The power the passages quoted by Pricreus in the of man in taming wild beasts is won- Critici Sacri, in loc. ~ An.d of birds. derful. Indeed, it is to be remembered It is a common thing to tame birds, that nearly all those beasts which we and even the most wild are susceptible now speak of as'domestic' animals, of being tamed. A portion of the feaand which we are accustomed to see thered race, as the hen, the goose, the only when they are tame, were once duck, is thoroughly domesticated. The fierce and savage races. This is the pigeon, the martin, the hawk, the eagle, case with the horse, the ox, the ass may be; and perhaps there are none (see Notes on Job xi. 12; xxxix. 5), of that race which might not be made the swine, the dog, the cat, &c. The subject to the will of man. ~ And of editor of the Pictorial Bible well re- serpents. The ancients showed great marks,, There is perhaps no kind of skill in this art, in reference to asps creature, to which man has access, and other venomous serpents, and which might not be tamed by him with it is common now in India. In many proper perseverance. The ancients instances, indeed, it is known that the seem to have made more exertions to fangs of the serpents are extracted P.D..60.] CHAPTER IiI. 69 S But the tongue can no man 9 Therewith bless we God, tame; it is an unruly evil, full even the Father; and therewith of deadly "poison. curse we men, which are made aPs. 140.3. Ro.3, 13. after the similitude of God. but even when this is not done, they world; there is no poison more deadly who practise the art learn to handle to the frame than the poison of the them with impunity. I And of things tongue is to the happiness of man. in the sea. As the crocodile, men- Who, for example, can stand before tioned by Pliny. It may be affirmed the power of the slanderer? What with confidence that there is no animal mischief can be done in society that which might not, by proper skill and can be compared with that which he Perseverance, be rendered tame, or may do? made obedient to the will of man. It'Tis slander; is not necessary, however, to under- Whose edge is sharper than the sword; stand the apostle as affirming that lite- whose tongue Outvenoins all the worms of Nile; whose rally every animal has been tamed, or breath ever can be. He evidently speaks in Rides on the posting winds, and doth belie All corners of the world: kings, queens, and a popular sense of the great power states, which man undeniably has over all Maids, matrons, nay, the secrets ofthegrave kinds of wild animals —over the crea- This viperous slander enters. kinds of wild animalsover the creaks. in Cymbeline. tion beneath himl. 8. But the tongue can no man tame. 9. Terewith bless we God. We This does not mean that it is never men do this; that is, all this is done brought under control, but that it is by the tongue. The apostle does not impossible effectually and certainly to mean that the same man does this, subdue it. It would be possible to but that all this is done by the same subdue and domesticate any kind of organ-the tongue. ~ Even the Father. beasts, but this could not be done with Who sustains to us the relation of a the tongue. ~ It is an unruly evil. father. The point in the remark of the An evil without restraint, to which no apostle is, the absurdity of employing certain and effectual check can be ap- the tongue in such contradictory uses plied. Of the truth of this no one as to bless one who has to us the rela. can have any doubt who looks at the tion of a father, and to curse any being, condition of the world ~ Full of especially those who are made in his deadly poison. That is, it acts on the image.'I'he word bless here is used happiness of man, and on the peace of in the sense of praise, thank, worship. society, as poison does on the human X1 And therewith curse we men. That frame. The allusion here seems to be isj it is done by the same organ by to the bite of a venomous reptile. which God is praised and honoured. Comp. Ps. cxl. 3. " They have sharp- ~[ Which are made after the similiened their tongues like a serpent; ad- tude of God. After his image. Gen. der's poison is under their lips." Rom. i. 26, 27. As we bless God, we ought iii. 13., With their tongues they have with the same organ to bless those used deceit; the poison of asps is under who are like him. There is an ab. their lips." Nothing would better de- surdity in cursing men who are thus scribe the mischief that may be done made, like what there would be in by the tongue. There is no sting of a both blessing and cursing the Creator serpent that does so much evil in the himself. 870 3JAM8ES. [A. D. 60 10 Out of the same mouth 12 Can the fig-tree, amy breproceedeth blessing and cursing. thren, bear olive-berries? either My brethren, these things ought a vine, figs? so casn no fountain not so to be. both yield salt water and fresh. 11 Doth a fountain send forth 13 Who bis a wise man and at the same'place sweet water endued with knowledge among and bitter? you? let him show out of a good 1 or, hole. a Mat. 7. 16. bPs. 107. 43. 10. Out of the same mouth pro- cur in the works of nature, and they ceedeth blessing and ctzrsing. The should not be found in man. meaning here may be, either that out 12. Can the fig-tree, my brethren, of the mouth of man two such oppo- bear olive-berries? Such a thing is site things proceed, not referring to impossible in nature, and equally abthe same individual, but to dififrent s.strd in morals. A fig-tree bears only persons; or, out of the mouth of figs; -and so the tongue ought to give the same individual. Both of these utterance only to one class of sentiare true; and both are equally in- ments and emotions. These illustracongruous and wrong. No organ tions are very striking, and show the should be devoted to uses so unlike, absurdity of that which the apostle reand the mouth should be employed in proves. At the same time, they acgiving utterance only to that which is complish the main purpose which he just, benevolent, and good. It is true, had in view, to repress the desire of however, that the mouth is devoted to becoming public teachers without suitthese opposite employments, and that able qualifications. They show the while one part of the race employ it power of the tongue; they show what for purposes of praise, the other employ a dangerous power it is for a man to it in uttering maledictions. It is also wield who has not the proper qualifitrue of many individuals that at one cations; they show that no one should time they praise their Maker, and then, put himself in the position where he with the same organ, calumniate, and may wield this power without such a slander, and revile their fellow-men. degree of tried prudence, wisdom, disAfter an act of solemn devotion in the cretion, and piety, that there shall be a house of God, the professed worship- moral certainty that he will use it per goes forth with the feelings of aright. malice in his heart, and the language 13. Who is a wise man, and endued of slander, detraction, or even blas- with knowledge among you? This is phemy on his lips. ~ My brethren, spoken with reference to the work ol these things ought not so to be. They public teaching; and the meaning ol are as incongruous as it would be for the apostle is, that if there were such the same fountain to send forth both persons among them, they should be salt water and fresh; or for the same selected for that office. The character. tree to bear different kinds of fruit. istics here stated as necessary qualifi 11. Doth a fountain send forth at cations are wisdom and knowledge. the same place? Marg. hole. The Greek Those, it would seem, on which reli. word means opening, fissure, such as ance had been placed, were chiefly there is in the earth, or in rocks from those which were connected with a which a fountain gushes. ~ Sweet ready elocution, or the mere faculty of water and bitter. Fresh water and speaking. The apostle had stated the salt. vey. 12. Such things do not oc- dangers which would follow if reliancs A. 6D. 60.j CHAP'TEtR III. 71 conversation ahis works with glory not; and lie not against meekness of wisdom. the truth. 14 But if ye have bitter envy- 15 This bwisdom descendeth ing and strife in your hearts, not fiom above, but is earthly, e sensual, devilish. a Ph. 1. 27. b l Co. 3. 3. 1 or, natural. even placed on that alone, and he now the gospel should be characterized by a says that something more is necessary, calm, gentle, and thoughtful wisdom — that the main qualifications for the a wisdom which shines in all the actions office are wisdom and knowledge. No of the life. mere power of speaking, however elo- 14. But if ye have bitter envying quent it might be, was a sufficient and strife in your hearts. If that is qualification. The primary things to your characteristic.. There is reference be sought in reference to that office here to a fierce and unholy zeal against were wisdom and knowledge, and they each other; a spirit of ambition- and who were endowed with these things contention. ~T Glory not. Do not boast should be selected for public instructors. in such a case of your qualifications to I Let him show out of a good conver- be public teachers. Nothing would sation. From a correct and consistent render you more unfit for such an office life and deportment. On the meaning than such a spirit. ~[And lie not against of the word conversation, see Notes on the truth. You would lie against what Phil. i. 27. The meaning here is, that is true by setting up a claim to the rethere should be an upright life, and quisite qualifications for such an office, that this should be the basis in form- if this is your spirit. Men should seek ing the judgment in appointing persons no office or station which they coicd to fill stations of importance, and espe- not properly seek if the whole tr,,th cially in the office of teaching in the about them were known. church. ~ His works. His acts of 15. This wisdonm descendeth not uprightness and piety. He should be from above. Comp. Notes on 1 Cor. a man of a holy life. ~T With meekness iii. 3. The wisdom here referred to is of wisdom. With a wise and prudent that carnal or worldly wisdom which gentleness of life; not in a noisy, arro- produces strife and contention; that gant, and boastful manner. True wis- kind of knowledge which leads to selfdom is always meek, mild, gentle; and conceit, and which prompts a man to that is the wisdom which is needful if defend his opinions with over-heated men would become public teachers. It zeal. In the contentions which are in is remarkable that the truly wise man the world in church and state; in is always characterized by a calm spirit, neighbourhoods and families; at the a mild and placid demeanour, and by a bar, in political life, and in theological gentle, though firm, enunciation of his disputes; even where there is the manisentiments. A noisy, boisterous, and festation of enraged and irascible feel stormy declaimer we never select as a ing, there is often much of a certai; safe counsellor. He may accomplish kind of wisdom. There is learning, much in his way by his bold eloquence shrewdness, tact, logical skill, subtle of manner, but we do not put him in and skilful argumentation —- making the places where we need far-reaching worse appear the better reason;' but thought, or where we expect the exer- all this is often connected with a spirit cise of profound philosophical views. so narrow, bigoted, and contentious, In an eminent degree, the ministry of as to show clearly that it has not its 72 JAMS. [A. D. 60. 16 For where envying and 17 But the wisdom "that is strife is, there is'confusion and from above is first pure, bthen every evil work. peaceable, Cgentle, dand easy to 1 tumult, or unquietness. a 1 Co. 2. 6, 7. b Ph. 4. 8. cHe. 12. 14 d Ga. 5.'22. origin in heaven. The spirit which gress in divine things; and in such a is originated there is always connected church any effort to do good is vain. with gentleness, calmness, and a love,The Spirit, like a peaceful dove, of truth. ~T But is earthly. Has its Flies from the realms of noise and strife.' origin in this world, and partakes of 17, But the wisdom that is from its spirit. It is such as men exhibit above. Comp. Notes on 1 Cor. ii. 6, who are governed only by worldly max- 7. The wisdom which has a heavenly ims and principles. ~T Sensual. Marg. origin, or which is from God. The natural. The meaning is, that it has its man who is characterized by that wis& origin in our sensual rather than in dom will be pure, peaceable, &c. This our intellectual and moral nature. It does not refer to the doctrines of reliis that which takes counsel of our na- gion, but to its spirit. ~ Is first pure, tural appetites and propensities, and That is, the first effect of it on the mind not of high and spiritual influences. is to make it opure. The influence I Devilish. Demoniacal (b8atcov&W78n). on the man is to make him upright, Such as the demons exhibit. See Notes sincere, candid, holy. The word here on ch. ii. 19. There may be indeed used (7yvo5) is that which would be talent in it, but there is the interming- applied to one who is innocent, or ling of malignant passions, and it leads free from crime or blame. Comp. to contentions, strifes, divisions, and Phil. iv. 8. 1 Tim, v. 22. 1 John iii. every evil work.' 3, where the word is rendered, as here, 16. For where envying and strife pure; 2 Cor. vii. 11, where it is renis, there is confusion. Marg., tumult dered clear [in this matter]; 2 Cor. or unquietness. Every thing is unset- xi. 2. Titus ii. 5. 1 Pet. iii. 2, where tled and agitated. There is no mutual it is rendered chaste. The meaning confidence; there is no union of plan here is, that the first and immediate and effort; there is no co-operation in effect of religion is not on the intellect, promoting a common object; there is to make it more enlightened; or on the no stability in any plan; for a purpose, imagination, to make it more discursive though for good, formed by one por- and brilliant; or on the memory and tion, is defeated by another. ~ And judgment, to make them clearer and every evil work. Of the truth of this stronger; but it is to purify the heart, no one can have any doubt who has to make the man upright, inoffensive, observed the effects in a family or and good. This passage should not neighbourhood where a spirit of strife be applied, as it often is, to the doctrines prevails. All love and harmony of of religion, as if it were the first duty course arebanished; all happiness dis- of a church to keep itself free from appears; all prosperity is at an end. errors in doctrine, and that this ought In place of the peaceful virtues which to be sought even in preference to the ought to prevail, there springs up maintenance of peace-as if it meant every evil passion that tends to mar that in doctrine a church should be the peace of a community. Where (first pure, then peaceable - but it this spirit prevails in a church, it is of should be applied to the sndividual course impossible to expect any pro- consciences of men, as showing the A. D. 60.] CHAPTER III. 73 be entreated, full of mercy and good fruits, without'partiality, 1 or, zrangling. and without hypocrisy. effect of religion on the heart and life. have evidence that he is a true ChiisThe first thing which it produces is to tian, who is not such? The highest make the man himself pure and good; title which can be given to a man is, then follows the train of blessings which that he is a Christian gentleman. the apostle enumerates as flowing from ~ And easy to be entreated. The word that. It is true that a church should here used does not elsewhere occur in be pure in doctrinal belief, but that is the New Testament. It means easily not the truth taught here. It is not true persuaded, compliant. Of course, this that the Scripture teaches, here or else- refers only to cases where it is right where, that purity of doctrine is to be and proper to be easily persuaded and preferred to a peaceful spirit; or that complying. It cannot refer to things it always leads to a peaceful spirit; or which are in themselves wrong. The that it is proper for professed Christians sense is, that he who is under the inand Christian ministers to sacrifice, as fluence of the wisdom which is from is often done, a peaceful spirit, in an above, is not a stiff, stern, obstinate, attempt to preserve purity of doctrine. unyielding man. He does not take a Most of the persecutions in the church position; and then hold it whether right have grown out of this maxim. This or wrong; he is not a man on whom led to the establishment of the Inquisi- no arguments or persuasions can have tion; this kindled the fires of Smith- any influence. He is not one who field; thisinspirited Laud andhisfriends; cannot be affected by any appeals this has been the origin of no small which may be made to him on the part of thS schisms in the church. A grounds of patriotism, justice, or benepure spirit is the best promoter of volence; but is one who is ready to peace, and will do more than any thing yield when truth requires him to do it, else to secure the prevalence of truth. and who is willing to sacrifice his own IT Then peaceable. The effect of true convenience for the good of others. religion —the wisdom which is from See this illustrated in the case of the above-will be to dispose a man to apostle Paul, in 1 Cor. ix. 20, 21, 22. live in peace with all others. See Comp. Notes on that passage. ~ Full Notes on Rom. xiv. 19. Heb. xii. 14. of mercy. Merciful; disposed to show IT Gentle., Mild, inoffensive, clement. compassion to others. This is one of The word here used (EgieEt xcS) is ren- the results of the wisdom that is from dered moderation in Phil. iv. 5; pa- above, for it makes us like God, the tient in 1 Tim. iii. 3; and gentle in'Father of mercies.' See Notes on Titus iii. 2. James iii. 17, and 1 Pet. Matt. v. 7. ~ Andgoodfruits. The ii. 18. It does not occur elsewhere in fruits of good living; just, benevolent, the New Testament. Every one has and kind actions. Notes, Phil. i. 11; a clear idea of the virtue of gentleness- 2 Cor. ix. 10. Comp. ch. ii. 14-26. gentleness of spirit, of deportment, and ~ Without partiality. Marg., or of manners; and every one can see wrangling.' The word here used that that is the appropriate spirit of (6o6'aoxpv'o5) occurs nowhere else in the religion. Comp. Notes on 2 Cor. x. 1. New Testament. It means properly, It is from this word that we have de- not to be distinguished. Here, it may rived the word gentleman; and the mean either of the following things: effect of true religion is to make every (a) not open to distinction or doubt; one, in the proper and best sense of the that is, unambiguous, so that there term, a gentleman. How can a man shall be no doubt about its origin or 7 74 JAMES. [A.. D. e 1S And the fruit aof righteous- ness is sown in peace of them a He. 12. 11. that make peace. nature; (b) making no distinction, that and composed than the farmer, as he is, in the treatment of others, or im- walks with measured tread over his partial towards them; or (c) without fields, scattering his seed. So it is in strife, from &8axp'vco, to contend. The sowing the,seed of the kingdom,' in second meaning here suggested seems preparing for the great harvest of best to accord with the sense of the righteousness in the world. It is done passage, and according to this the idea by men of peace; it is done in peaceful is, that the wisdom which is from above, scenes, and with a peaceful spirit; it is or true religion, makes us impartial in not in the tumult of war, or amidst the our treatment of others. That is, we hoarse brawling of a mob. In a pure are not influenced by a regard to dress, and holy life; in the peaceful scenes rank, or station, but we are disposed of the sanctuary and the Sabbath; by to do equal justice to all, according to noiseless and unobtrusive labourers, the their moral worth, and to show kindness seed is scattered over the world, and to all, according to their wants. See the result is seen in an abundant harch. ii. 1-4. ~ And without hypo- vest in producing peace and order. crisy. What it professes to be; sin- 1 Of them that make peace. By those cere. There is no. disguise or mask who desire to produce peace, or who assumed. What the man pretends to are of a peaceful temper and disposition. be, he is. This is everywhere the na- They are engaged everywhere in scatture of true religion. It has nothing tering these blessed seeds of peace, conof its own of which to be ashamed, and tentment, and order; and the result which needs to be concealed; its office shall be a jlorious harvest>for themis not to hide or conceal any thing selves and for mankind-a harvest rich that is wrong. It neither is a mask, and abundant on earth and in heaven. nor does it need a mask. If such is The whole effect, therefore, of religion the nature of the' wisdom which is is to produce peace. It is all peacefrom above,' who is there that should peace in its origin and in its results, be ashamed of it?. Who is there that in the heart of the individual, and in should not desire that its blessed influ- society; on earth and in heaven. The ence should spread around the world? idea with which the apostle commenced 18. And the fruit of righteousness. this chapter seems to have been that That which the righteousness here re- such persons only should be: admitted ferred to produces, or that which is the to the office of public teachers. From effect of true religion. The meaning that, the mind naturally turned to the is, that righteousness or true religion effect of religion in general, and he produces certain results on the life like states that in the ministry and out of the effects of seed sown in good ground. it; in the heart of the individual and Righteousness or true religion as cer- on society at large; here and hereafter, tainly produces such effects, as seed the effect of religion is to produce that is sown produces a harvest. 91 Is peace. Its nature is peaceful as it exsotwn in peace. Is scattered over the ists in the heart and as it is developed world in a peaceful manner. That is, in the world; and wherever and how it is not done amidst contentions, and ever it is manifested, it is like seed brawls, and strifes. The farmer sows sown, not amid the storms of war and his seed in peace. The fields are not the contentions of battle, but in the sown amidst the tumults of a mob, or fields of quiet husbandry, producing in the excitements of a battle or a camp. rich abundance a harvest of peace. In -Nothing is more calni, peaceful, quiet its origin, and in all its results. it is A.. 1.60.1 CHAPTER IV. 75 CHAPTER IV. they not hence, even of your FROM whence come wars and 2lusts that war "in your members? fightings among you? come lor, brawelings. 2or,pleasures. a 1Pe.2.11. productive only of contentment, sin- gratifying their sensual desires (ver. 3); cerity, goodness, and peace. Happy (4.) The desire of the friendshipof the he who has this religion in his heart; world as one of the fruits of being happy he who with liberal hand scatters under the influence of the wisdom ts blessings broadcast over the world! which is not from above (ver. 4) CHAPTER IV. (5.) Envy, as another of these fruits, ver. 5. In view of these things, and ANALYSIS OF THfE CHAPTER. of the danger to which they were ex. Ih the previous chapter (vs. 13 —18) posed of acting under their influence. the apostle had contrasted the wisdom the apostle proceeds to give them some which is from above with that which solemn cautions and admonitions. He is from beneath. The former is peace- tells them that God resists all who able, pure, and gentle, leading to uni- are proud, but gives grace to all who versal kindness and order; the latter are humble (ver. 6); he counsels them earthly, sensual, and devilish. The to submit to God (ver. 7), to resist the points suggested in this chapter grow devil (ver. 7), to draw nigh to God directly out of the remarks made there, (ver. 8), to cleanse their hands and and are designed to show the effect of their hearts (ver. 8), to be afflicted the wisdom which descendeth not and mourn over their sins, and to befrom above,' as evinced in the spirit of come serious and devout (ver. 9), and to this world, and thus by contrast to humble themselves before God that he show the value of true wisdom, or of might lift them up (ver. 10); he come the spirit of religion. Accordingly the mands them not to speak evil one of apostle illustrates the effects of the another, since by so doing they in fact wisdom of this world, or the spirit of set themselves up to be judges, and in this world, by showing what it pro. the circumstances became judges of the duces, or what they do who are under law as well as of their brethren. vs. 11, its influence. We are not to suppose 12. He then rebukes the confident that the persons to whom the apostle spirit which lays its plans for the future addressed this epistle were actually with no just view of the frailty and guilty of the things here referred to uncertainty of human life, and shows themselves, but such things had an ex- them that all their plans for the future istence in the -world, and it gave more should be formed with a distinct recoglife and spirit to the discussion to re- nition of their dependence on God for present them as existing, among them.' success, and even for the continuance In illustrating the subject, he refers to of life. vs. 13-16. The chapter closes the' following things as resulting from with an affirmation that to him that the spirit that is opposite to the wisdomn knows how to do good and does it not, which is from above, viz.: (I.) Wars to him it is sin (ver. 17), implying and fightings, which are to be traced that all he had said in the chapter solely to the lusts of men (vs. 1, 12); might indeed be obvious, and that they (2.) The neglect of prayer, showing would' be ready to admit that these the reason why they did not have the things were true, and that if they knew things which were necessary (ver. 2); this, and did not do right, they must (3.) The fact that when they prayed be regarded as guilty. they did not obtain what they needed, 1. From whence come wars an. because they prayed' with improper fightings among you? Marg. brawlmotives, in order to have the means of ings. The reference is to strifes and 76 JAMES. A. fD, 60. contentions of all kinds; and the ques- denotes desire, appetite, lust. It may tion then, as it is now, was an import- be applied to any desire of sensual ant one, what was their source or gratification, and then to the indulgence origin? The answer is given in the of any coirupt propensity of the mind. succeeding part of the verse, Some The lust or desire of rapine, of plunder, have supposed that the apostle refers of ambition, of fame, of a more exhere to the contests and seditions exist- tended -dominion, would be properly ing among the Jews, which afterwards embraced in the meaning of the word, broke out in rebellion against the Ro- The word would equally comprehend man authority, and which led to the the spirit which leads to a brawl in the overthrow of the Jewish. nation. But street, and that which prompted to the more probable reference is to do- the conquests of Alexander, Cassar, or mestic broils, and to the strifes of sects Napoleon. All this is the same spirit and parties; to the disputes which evinced on a larger or smaller scale. were carried on among the Jewish s That war in your members. The people, and which perhaps led to word member ('.o5) denotes properly scenes of violence, and to popular out- a limb or member of the body; but it breaks among themselves. When the is used in the New Testament to deapostle says, among you,' it is not ne- note the members of the body colleccessary to suppose that he refers to tively; that is, the body itself as the those who were members of the Chris- seat of the desires and passions. Rom. tian church as actually engaged in vi. 13, 19; vii. 5, 23. Col. iii. 5. The these strifes, though he was writing to word war here refers to the conflict such; but he speaks of them as a part between those passions which have of the Jewish people, and refers to the their seat in the flesh, and the betcontentions which prevailed among ter principles of the mind and conthem as apeople-contentions in which science, producing a state of agitation those who were Christian converts and conflict. See Notes on Rom. vii. were in great danger of participating, 23. Comp. Gal. v. 17. Those corrupt by being drawn into their controversies, passions which have their seat in the and partaking of the spirit of strife flesh, the apostle says are the causes which existed among their country- of war. Most of the wars which have men. It is known that such a spirit occurred in the world can be traced to of contention prevailed among the Jews what the apostle here calls lusts. The at that time in an eminent degree, and desire of booty, the love of conquest, it was well to put those among them the ambition for extended rule, the who professed to be Christians on gratification of revenge, these and simitheir guard against such a spirit, by lar causes have led to all the wars that stating the causes of all wars and con- have desolated the earth. Justice, tentions. The solution which the equity, the fear of God, the spirit of apostle has given of the causes of the true religion, never originated any war, strifes prevailing then, will apply sub- but the corrupt passions of men have stantially to all the wars which have made the earth one great battle-field. ever existed on the earth. ~ Come If true religion existed among all men, they not hence, even of your lusts? Is there would be no more war. War not this the true source of all war and always supposes that wrong has been contention: Tlihe word rendered lusts done on one side or the other, and that is in the margin rendered pleasures. one party or the other, or both, is inThis is the usual meaning of the word disposed to do right. The spirit of (Wdowvn); but it is commonly applied justice, equity, and truth, which the to the pleasures of sense, and thence religion of Christ would implant in the A. D 60.] CHAPTER IV. 77 2 Ye lust, and have not: ye cannot obtain: ye fight and war, kill, and desire to have, and yet ye have not, because ye ask 1or, envy. not. human heart, would put an end to war consigns the perpetrator to the dungeon for ever. or the gibbet; the other, accompanied 2. Ye lust, and have not. That is, with no more justice, and with the same you wish to have something which spirit, sends the name down to future you do not now possess, and to which times as immortal. Yet in the two the you have no just claim, and this all-discerning eye of God may see no prompts to the effort to obtain it by difference except in the magnitude of force. You desire extension of terri- the crime, and in the extent of the injury tory, fame, booty, the means of luxu- which has been inflicted. In his way, rious indulgence, or of magnificence and according to the measure of his abiand grandeur, and this leads to contest lity,the felon who ends his life in a dunand bloodshed. These are the causes geon, or on the gibbet, is as worthy of of wars on the large scale among na- grateful and honoured, remembrance as tions, and of the contentions and strifes the conqueror triumphing in the spoils of individuals. The general reason is, of desolated empires. ~rYe kill. Marg. that others have that which we have orenvy.' Themarginal readingenvzy' not, and which we desire to have; and has been introduced from some doubt not content with endeavouring to-ob- as to the correct reading of the text, tain it, if we can, in a peaceful and whether it should be Porsevs, ye kill, oi honest manner, and not willing to con- qO~ovsEs, ye envy. The latter reading tent ourselves without its possession, has been adopted by Erasmus, Schmiwe resolve to secure it by force. Soc- dius, Luther, Beza, and some others, rates is reported by Plato to have said though merely from conjecture. There on the day of his death, ", nothing else is no authority from the manuscripts but the body and its desires cause wars, for the change. The correct reading seditions, and contests of every kind; undoubtedly is, ye kill. This expresfor all wars arise through the possession sion is probably to be taken in the of wealth." Phaedo of Plato, by Taylor, sense of having a murderous disposiLondon, 1793, p. 158. The system of tion, or fostering a brutal and murwars in general, therefore, has been a derous spirit. It is not exactly that system of great robberies, no' more they'killed or committed murder prehonest or honourable than the purposes vious to,desiring to have,' but that of the foot-pad, and more dignified they had such a covetous desire of the only because it involves greater skill possessions of others as to produce a and talent. It has been said that,to murderous and bloody temper. The spikill one man makes a murderer, to kill rit of murder was at the bottom of the many makes a hero.' So it may be whole; or there was such a desire of said that to steal a horse, or to rob a the possessions of others as to lead to house makes a man a thief or burglar; the commission of this crime. Of to fire a dwelling subjects him to the what aggressive wars which have evei punishment of arson; but to plunder existed is not this true?'T Desire kingdoms and provinces, and to cause to have. That is,- what is in the pos cities, towns and hamlets to be wrap- session of others. ~ And cannot oh. ped in flames, makes an illustrious tain. By any fair and honest means; conqueror, and gives a title to what is by purchase or negociation, and this deemed a bright page in history. The leads to bloody conquests. All wars one enrols the name among felons. and might have been avoided if men had 7* 78 JAMES. [A. D. 60. 3 Ye ask, and: receive not, because ye ask amiss, that ye been content with what they had, or pray for them. It sometimes happens could rightfully obtain, and had not that the covetous and the quarrelsome; desired to have what was in the pos- that those who live to wrong others, session of others, which they could not and who are fond of litigation, pray. obtain by honest and honourable means. Such men may be professors of reliEvery war might have been avoided by ]gion. They keep up a form of worfair and honourable negociation. ~ Ye ship in their families. They pray for fight and war, yet ye have not, because success in their worldly engagements, ye ask not. Notwithstanding you en- though those engagements are all based gage in contentions and strifes, you do on covetousness. Instead of seeking not obtain what you seek after. If you property that they may glorify God sought that from God which you truly and do good; that they may relieve the need, you would obtain it, for he would poor and distressed; that they may be bestow upon you all that is really ne- the patrons of learning, philanthropy, cessary. But you seek it by conten- and religion, they do it that they may tion and strife, and you have no secu- live-in splendor and be able to pamper rity of obtaining it. He who seeks to their lusts. It is not indeed very corngain any thing by war seeks it in an mon that persons with such ends and kunjust manner, and cannot depend on aims of life pray, but they sometimes the divine help and blessing. The do it; for, alas! there are many profestrue way of obtaining any thing which sors of religion who have no higher we really need is to seek it from God aims than these, and not a few such by prayer, and then to make use of professors feel that consistency dejust and fair means of obtaining it, by mands that they should observe some industry and honesty, and by a due re- form of prayer. If such persons do gard for the rights of others. Thus not receive what they ask for; if they sought, we shall obtain it if it would are not prospered in their plans, they be for our good; if it is withheld, it should not set it down as evidence that will be because it is best for us that it God does not hear prayer, but as evishould not be ours. In all the wars dence that their prayers are offered for which have been waged on the earth, improper objects, or with improper whether for the settlement of disputed, motives. ST Because ye ask amiss. Ye questions; for the adjustment of boun- do it with a view to self-indulgence and daries; for the vindication of violated carnal gratification. ~- That you may rights; or for the permanent extension consume it upon your lusts. Marg. of empire; how rare has it been that the pleasures. This is the same word object which prompted to the war has which is used in ver. 1, and rendered been secured! The course of events lusts. The reference is to sensual has shown that, indisposed as men are to gratifications, and the word would indojustice, there is much more probability clude all that comes under the name of obtaining the object by patient nego- of sensual pleasure, or carnal appec~ation than there is by going to war. tite. It was not that they might 3. Ye ask and receive not. That is, have a decent and comfortable living, eome of you ask, or you ask on some which would not be improper to deoccasions. Though seeking in general sire, but that they might have the what you desire by strife, and without means of luxurious dress and living; regard to the rights of others, yet you perhaps the means of gross sensual sometimes pray. It is not- uncommon gratifications. Prayers offered that for men who go to war to pray, or to we may have the means of sen. procure the services of a chaplain to suality and voluptuousness, we have A D. 60.] CHAPTER IV. 79 may consume it upon your ship aof the world is enmity with'lusts. God? whosoever therefore will 4 Ye adulterers and adulteress- be a friend of the world, is the es, know ye not that the friend- enemy of God. 1 or, pleasures. a I Jno. 2. 15. no reason to suppose God will answer, uses here. It is a deeper crime to be for he has not promised to hear such unfaithful to God than to any created prayers; and it becomes every one who being; and it will yet be seen that prays for worldly prosperity, and for even the violation of the marriage consuccess in business, to examine his tract, great as is the sin, is a slight motives with the closest scrutiny. No offence compared with unfaithfulness where is deception more likely to creep toward God. 91 Know ye not that the in than into such prayers; no where friendship of the world. Comp. 1 are we more likely to be mistaken in John ii. 15. The term world here is regard to our real motives than when to be understood not of the physical we go before God and ask for success world as God made it, for we could in our worldly employments. not well speak of the'friendship' of 4. Ye adulterers and adulteresses. that, but of the community, or people, These words are frequently used to called,the world,' in contradistinction denote those who are faithless towards from the people of God. Comp. John God, and are frequently applied to xii. 31. 1 Cor. i. 20; iii. 19. Gal. iv those who forsake God for idols. Hos. 3. Col. ii. 8. The' friendship of the iii. 1. Isa. lvii. 3, 7. Ezek. xvi., xxiii. world' (qtwLr'dv x6re Xov) is the love It is not necessary to suppose that the of that world; of the maxims which apostle meant that those to whom he govern it, the principles which reign wrote were literally guilty of the sins there, the ends that are sought, the here referred to, but he rather refers to amusements and gratifications which those who were unfaithful to their co- characterize it as distinguished from venant with God by neglecting their the church of God. It consists in setduty to him, and yielding themselves ting our hearts on those things; in to the indulgence of their own lusts conforming to them; in making them and passions. The idea is,'You have the object of our pursuit with the same in effect broken your marriage cove- spirit with which they are sought by nant with God by loving the world those who make no pretensions to relimore than him; and, by the' indulgence gion. See Notes, Rom. xii. 2. ~ Is of your carnal inclinations, you have enmity with God. Is in fact hostility violated those obligations to self-morti- against God, since that world is arrayed fication and self-denial to which you against him. It neither obeys his laws, were bound by your religious engage- submits to his claims, nor seeks to ments.' To convince them of the evil honour him. To love that world is, of this, the apostle shows them what therefore, to be arrayed against God, was the true nature of that friendship and the spirit which would lead us to of the world which they sought. It this is in fact a spirit of hostility to may be remarked herej that no terms God. ~T Whosoever therefore will be could have been found which would a friend of the world., Whoever' he have shown more decidedly the nature may be, whether in the church or out of the sin, of forgetting the covenant of it. The fact of being a member of vows of religion for the pleasures of the the church makes no difference in this vorld. than those which the apostle respect, for it is as easy to be a friend so JAMES. [A, D. 60( of the world ill the church as out of it. and it cannot be wrong to contemplate The phrase, whosoever will' (povm7) those things with interest, or with warm implies purpose, intention, design. It affection toward their Creator. (2.) supposes that the heart is set on it; or When that world, however, becomes that there is a deliberate purpose to our portion; when we study it only as seek the friendship of the world. It a matter of science, without, looking refers to that strong desire which often through nature up to Nature's God;' exists, even among professing Chris- when we seek the wealth which it has tians, to secure the friendship of the to confer, or endeavour to appropriate world; to copy its fashions and vani- as our supreme portion its lands,'its ties; to enjoy its pleasures; and to minerals, its fruits; when we are satisshare its pastimes and its friendships. fied with what it yields, and when in Wherever there is a manifested pur- the possession or pursuit of these things pose to find our chosen friends and as- our thoughts never rise to God; and sociates there rather than among Chris- when we partake of the spirit which tians; wherever there is a greater de- rules in the hearts of those who avowsire to enjoy the smiles and approbation edly seek this world as their portion, of the world than there is to enjoy the though we profess religion, then the approbation of God and the blessings love of the world becomes evil, and of a good conscience; and wherever comes in direct conflict with the spirit there is more conscious pain because of true religion. (3.) The statement we have failed to win the applause of in this verse is, therefore, one of most the world, or have offended its vota- fearful import for many professors of ries, and have sunk ourselves in its es- religion. There are many in the church timation, than there is because we have who, so far as human judgment' can neglected our duty to our Saviour, and go, are characteristically hx,1, -s of the have lost the enjoyment of religion, world. this is shown (a) by their there is the clearest proof that the heart conformity to it in all in which the wills or desires to be the, friend of the world is distinguished from the church world.' ~ Is the enemy of God. This as such; -(b) in their seeking the friendis a most solemn declaration, and one ship of the world, or their finding their of fearful import in its bearing on many friends there rather than among Chriswho are members of the church. It tians; (c) in preferring the amusements settles the point that any one, no mat- of the world to the scenes where spiter what his professions, who is cha- ritually-minded Christians find their racteristically a friend of the world, chief happiness; (d) in pursuing the cannot be a true Christian. In regard same pleasures that the people of the to the meaning of this important verse, world do, with the same expense, the then, it may be remarked: (1.) That same extravagance, the same luxury' there is a sense in which the love of (e) in making their worldly interests this world, or of the physical universe, the great object of living, and every is not wrong. That kind of love for thing else subordinate to that. This it as the work of God, which perceives spirit exists in all cases where no the evidence of his wisdom and goodf worldly interest is sacrificed for reliness and power in the various objects gion; where every thing that religion of beauty, usefulness and grandeur peculiarly requires is sacrificed for the spread around us, is not evil. The world. If this be so, then there are world as such-the physical structure many professing Christians who are of the earth-of the mountains, forests, the, enemies of God.' See Notes on flowers, seas, lakes and vales, is full of Phil. iii. 18. They have never known illustrations of the divine character, what is true friendship for him, and by A. D. 60.] CHAPTER IV. 81 5 Do ye think that the Scrip- dwelleth in us lusteth tto en.y?a ture saith in vain, The spirit that I enviously. a Ec. 4. 4. their lives they show that they can and direction, he gives more abundant be ranked only among his foes. It grace and favour.' This is the solution becomes every professing Christian, proposed by Benson and adopted by therefore, to examine himself with the Bloomfield. But this solution is by deepest earnestness to determine whe- no means satisfactory. Two things tha~r he is characteristically a friend of are clear in regard to the passage: (1.) the world or of God; whether'he is That James meant to adduce someliving for this life only, or is animated thing that was said somewhere, or by the high and pure principles of those which could be regarded as a quotation, who are the friends of God. The or as authority in the case, for he uses great Searcher of hearts cannot be de- the formula by which such quotations ceived, and soon our appropriate place are made; and (2.) That he meant to will be assigned us, and our final Judge refer, not to an apocryphal book, but will determine to which class of the to the inspired and canonical Scriptwo great divisions of the human fa- tures, for he uses a term (a ypa>), mily we belong-to those who are the, the Scripture,' which is everywhere friends of the world, or to those who employed to denote the Old Testament, are the friends of God. and which is nowhere applied to an 5. Do ye think that the Scripture apocryphal book. Matt. xxi. 42; xxii. saith in. vain. Few passages of the 29; xxvi. 54, 56. John ii. 22; v. 39; New Testament have given expositors vii. 38, 42; x. 35, et al. The word more perplexity than this. The diffi- is used more than fifty times in the culty has arisen from the fact that no New Testament, and is never applied such passage as that which seems here to any books but those which were reto be quoted is found in the Old Tes- garded by the Jews as inspired, and tament; and to meet this difficulty which constitute now the Old Testaexpositors have resorted to various con- ment, except in 2 Pet. iii. 16, where it jectures and solutions. Some have refers to the writings of Paul. The supposed that the passage is spurious, difficulty in the case arises from the and that it was at first a gloss in the fact that no such passage as the one margin, placed there by some tran- here quoted is found in so many words scriber, and was then introduced into in the Old Testament, nor any of which the text; some, that the apostle quotes it can fairly be regarded as a quotation. from an apocryphal book; some, that The only solution of the difficulty he quotes the general spirit of the Old which seems to me to be at all satisTIestament rather than any particular factory, is to suppose that the apostle, place; some regard it not as a quota- in the remark made here in the form tion, but read the two members sepa- of a quotation, refers to the Old Testavately, supplying what is necessary to ment, but that he had not his eye on complete the sense, thus:,Do you any particular passage, and did not think that the Scripture speaks in vain, mean to quote the words literally, but or without a good reason, when it con- meant to refer to what was the current deumns such a worldly temper? No; teaching or general spirit of the Old that you cannot suppose. Do you Testament; or that he meant to say imagine that the Spirit of God, which that this sentiment was found there, dwelleth in us Christians, leads to co- and designed himself to embody the vetousness, pride, envy l No. On the sentiment in words, and to put it into contrary, to such as follow his guidance a condensed form. His eye was oB R82 ~JAMES. [A. [AD. 60, envy as at the bottom of many of the Many have supposed that the word contentions and strifes existing on earth spirit here refers to the Holy Spirit, or (ch. iii. 16), and of the spirit of the the Christian spirit; but in adopting world which prevailed everywhere (ch. this interpretation they are obliged to iv. 4), and he refers to the general render thepassage the spirit thatdwells: teaching of the Old Testament that the in us lusteth against envy,' or tends soul is by nature inclined to envy; or to check and suppress it. But this inthat this has a deep lodgment in the terpretation is forced and unnatural, heart of man. That truth which was and one which the Greek will not well uttered everywhere in the Scriptures, bear. The more obvious interpretation was not taught'in vain.' The abun' is to refer it to our spirit or disposition dant facts which existed showing its as we are by nature, and it is equivadevelopment and operation in conten- lent to saying that we are naturally, tions, and wars, and a worldly spirit, prone to envy. ~I Lusteth to envy. proved that it was deeply imbedded in Strongly tends to envy. The margin the human soul. This general truth, is' enviously,' but the sense is the that man is prone to envy, or that there same. The idea is, that there is in is much in our nature which inclines man a strong inclination to look with us to it, is abundantly taught in the dissatisfaction on the superior happiOld Testament. Eccl. iv. 4., I con- ness and prosperity of others; to desire sidered all travail, and every right work, to make what they possess our own; that for this a man is envied of his or at any rate to deprive them of it by neighbour." Job v. 2. ", Wrath killeth, detraction, by fraud, or by robbery. and envy slayeth the silly one." Prov. It is this feeling which leads to caxiv. 30.,c Envy is the rottenness of the lumny, to contentions, to wars, and bones." Prov. xxvii. 4. ", Who is able to that strong worldly ambition which to stand before envy l" For particular *makes us anxious to surpass all others, instances of this, and the effects, see and which is so hostile to the humble Gen, xxvi. 14; xxx. 1; xxxvii. 11. and contented spirit of religion. He Ps. cvi. 16; lxxiii. 3. These passages who could trace all wars and contenprove that there is a strong propensity tions and worldly plans to their source in human nature to envy, and it was -all the schemes and purposes of even in accordance with the design of the professed Christians, that do so much apostle to show this. The effects of to mar their religion and to make them envy to which he himself referred worldly-minded, to their real originevinced the same thing, and demon- would be surprised to find how much strated that the utterance given to this is to be attributed to envy. We are sentiment in the Old Testament was pained that others are more prosperous not'in vain,' or was not false, for the than we are; we desire to possess what records in the Old Testament on the others have, though we have no right subject found a strong confirmation in to it, and this leads to the various the wars and strifes and worldliness of guilty me.thods which are pursued to which lie was speaking. ~ Saith in lessen their enjoyment of it, or to ob. vain.,Says falsely;' that is, the tes- tain it ourselves, or to show that they timony thus borne is true. The apostle do not possess as much as they are means that what was said in the Old commonly supposed to. This purpose Testament on the subject found abun- will be accomplished if we can obdant confirmation in the facts which tain more than they have; or if we were continually occurring, and espe- can diminish what they actually pos. cially in those to which he was advert- sess; or-if by any statements to which ing. ~T The spirit that dwelleth in us. we can give currency in society the A. D, 60.] CHAPTER IV. 8 6 But he giveth more grace: eth the proud, but giveth grace Wherefore he saith, aGod resist- unto the humble. a Pr. 29. 23. general impression shall be that they always resists; but they are to be do not possess as much wealth, domes- found among the meek and the humble. tic peace, happiness, or honour, as is Wherefore submit yourselves to his commonly supposed-for thus the spi- arrangements; resist the devil; draw rit of envy in our bosoms will be cra- nigh to God; purify yourselves, and tified. weep over your past offences, and you 6. But he giveth more grace. The shall find that the Lord will lift you reference here is undoubtedly to God. up, and bestow his favour upon you.' Some have regarded this clause as a ver. 10. ~l Wherefore he saith. The continuation of the quotation in the reference here is to Prov. iii. 34: ",Surely previous verse, but it is rather to be he scorneth the scorners; but he giveth considered as a declaration of the grace unto the lowly." Thequotation apostle himself. The writer had just is made exactly from the Septuagint, spoken of envy, and of the crimes which, though not entirely literal, exwhich grew out of it. He thought of presses the sense of the Hebrew with-.he wars and commotions of the earth, out essential inaccuracy. This passage and of the various lusts which reigned is also quoted in 1 Pet. v. 5. ~ God reamong men. In the contemplation of sisteth the proud. The proud are these things, it seems suddenly to have those who have an inordinate selft occurred to him that all were not under esteem; who have a high and unreathe influence of these things; that sonable conceit of their own excellence there were cases where men were re- or importance. This may extend to strained, and where a spirit opposite to any thing; to beauty, or strength, or these things prevailed. Another pas- attainments, or family, or country, or sage of Scripture struck his mind, con- equipage, or rank, or even religion. A taining the truth that there was a class man may be proud of any thing that of men to whom God gave grace to belongs to him, or which can in any restrain these passions, and to subdue way be construed as a part of himself, these carnal propensities. They were or as pertaining to him. This does the humble, in contradistinction to the not, of course, apply to a correct estiproud; and he states the fact that, God mate of ourselves, or to the mere knowgiveth more grace;' that is, that in ledge that we may excel others. One some instances he confers more grace may know that he has more strength, than in the cases referred to; to some or higher attainments in learning or in he gives more grace to overcome their the mechanic arts, or greater wealth evil passions, and to subdue their cor- than others, and yet have properly no rupt inclinations, than he does to others. pride in the case. He has only a The meaning may be thus expressed: correct estimate of himself, and he at-'It is true that the natural spirit in taches no undue importance to himself man is one that tends to envy, and on account of it. His heart is not thus leads to all the sad consequences lifted up; he claims no undue deferof envy. But there are instances in ence to himself; he concedes to all which higher grace or favour is con- others what is their due; and he is ferred; in which these feelings are sub- humble before God, feeling that all that dued, and these consequences are pre- he has, and is, is nothing in his sight. vented.'They are not indeed to be He is willing to occupy his appropriate found among the proud, whom God place in the sight of God and men, and 84 JAMES. [A. D. 60. 7 Submit yourselves therefore to God. Resist athe devil, and lPe. 5. 9. he will flee from you. to be esteemed just as he is. Pride God. God has done nothing to foster goes beyond this, and gives to a man a the self-estimation of the human heart; degree of self-estimation which is not but how much has he done to,stain warranted by any thing that he pos- the pride of all glory-!' See Notes on sesses. God looks at things as they Isa. xxiii. 9. T But giveth grace unto are; and hence he abhors and humbles the humble. The meaning is, that he this arrogant claim. Lev. xxvi. 19. Job shows them favour; he bestows upon xxxiii. 17. Ps. lix. 12. Prov. viii. 13; them the grace needful to secure their xvi. 18; xxix. 13. Isa. xxiii. 9; xxviii. salvation. This he does (1.) because 1. Dan. iv. 37. Zech. x. 11. This re- they feel their need of his favour; (2.) sistance of pride he shows not only in because they will welcome his teaching the explicit declarations of his word, and value his friendship; (3.) because but in the arrangements of his provi- all the arrangements of his grace are denceand grace. (1.) In his providence, adapted only to such a state of mind. in the reverses and disappointments You cannot teach one who is so wise which occur; in the necessity of that he already supposes he knows abandoning the splendid mansion which enough; you cannot bestow grace on we had built, or in disappointing us in one who has no sense of the need of some favourite plan by which our pride it. The arrangements of salvation are was to be nurtured and gratified. (2.) adapted only to an humble heart. In sickness, taking away the beauty 7. Submit yourselves therefore to and strength on which we had so much God. That is, in his arrangements for valued ourselves, and bringing us to obtaining his favour. Yield to what the sad condition of a sick-bed. (3.) he has judged necessary for your welIn the grave, bringing us down to cor- fare in the life that is, and your salvaruption and worms. Why should one tion in the life to come. The duty be proud who will soon become so here enjoined is that of entire acquioffensive to his best friends that they escence in the arrangements of God, will gladly hide him in the grave? (4.) whether in his providence or grace. In the plan of salvation he opposes All these are for our good, and submisour pride. Not a feature of that plan sion to them is required by the spirit is fitted to foster pride, but all is adapted of true humility. The object of the to make us humble. (a) The neces- command here, and in the succeeding sity for the plan-that we are guilty injunctions to particular duties, is to and helpless sinners; (b) the selection show them how they might obtain the of a Saviour-one who was so poor, and grace which God is willing to bestow, who was so much dbespised by the and how they might overcome the evils world, and who was put to death on a against which the apostle had been encross; (c) our entire dependence on deavouring to guard them. The true him for salvation, with the assurance method of doing this is by submitting that we have no merit of our own, and ourselves in all things to God. T Rethat salvation is all of grace; (d) the sist the devil, and he willflee front you. fact that we are brought to embrace it While you yield to God in all things, only by the agency of the Holy Spirit, you are to yield to the devil in none. and that if we were left to ourselves You are to resist and oppose him in we should never have one right thought whatever way he may approach you, or holy desire -all this is fitted to whether by allurements, by flattering humble us, and to bring us low before promises, by the fascinations of the A. D. 60.] CHAPTER IV. 85 S Draw a nigh to God, and he will draw nigh to you. Cleanse' a2CCh. 15. 2. b Is. 1. 16. Ps. 32.9. world, lv. temptation, or by threats. put away the evil of your doings from See I Pet. v. 9. Satan makes his way, before mine eyes; cease to do evil." and secures his triumphs, rather by art, The heart is the seat of motives and cunning, deception, and threatenings, intentions — that by which we devise than by true courage; and when op- any thing; the hands the instruments posed nmanfully he flies. The true way by which we execute our purposes. The of meeting him is by direct resistance, hands here are represented as defiled rather than by argument; by stead- by blood, or by acts of iniquity. To fastly refusing to yield in the slightest wash or cleanse the hands was, theredegree, rather than by a belief that we fore, emblematic of putting away transcan either convince him that he is gression. Matt. xxvii. 24. Comp. Deut. wrong, or can return to virtue when xxi. 6. Ps. xxvi. 6. The heathen and we have gone a certain length in com- the Jews were accustomed to wash plying with his demands. No one is their hands before they engaged in safe who yields in the least to the stig- public worship. The particular idea gestions of the tempter; there is no here is, that in order to obtain the one who is not safe if he does not favour of God, it is necessary to put yield. A man, for example, is always away our sins; to approach him with safe from intemperance if he resists all a purpose and desire to be pure allurements to indulgence in strong and holy. The mere washing of drink, and never yields in the slightest the hands, in itself, could not recomdegree; no one is certainly safe if he mend us to his favour; but that of drinks even moderately. which the washing of the hands would 8. Draw nigh to God, and he will be an emblem, would be acceptable in'draw nigh to you. Comp. 2 Chron. his: sight. It may be inferred from xv. 2. This declaration contains a what is said here that no one can hope great and important principle in reli- for the favour of God who does not gion. If we wish the favour of God, abandon his transgressions. The dewe must come to him; nor can we sign of the apostle is, evidently, to hope for his mercy unless we approach state one of the conditions on which him and ask him for it. We cannot we can make an acceptable approach come literally any nearer-to God than to God. It is indispensable that we we always are, for he is always round come with a purpose and desire to about us, but we may come nearer in wash ourselves from all iniquity, to put a spiritual sense. We may address away from us all our transgressions. him directly in prayer; we may ap- So David said, - I will wash my hands proach him by meditation on his char- in innocency; so will I compass thine acter; we may draw near to him in altar, O Lord." Ps.- xxvi. 6. ~And the ordinances of religion. We can purify your hearts. That is, do not never hope for his favour while we rest satisfied with a mere external reforprefer to remain at a distance from mation; with putting away your outhim; none who in fact draw near to ward transgressions. There must be him will find him unwilling to bestow a deeper work than that; a work which on them the blessings which'they need. shall reach to the heart, and which S Cleanse your hands, ye sinners. shallpurify the affections. This agrees There may possibly be an allusion here wlth all the requisitions of the Bible, to Isa. i. 15, 16. " Your hands are full and is in accordance with what must tf blood; wash you, make you clean; be the nature of religion. If the heart 8 86 JAMES. [A. D. 60. your I nds, ye sinners: and puri- to mourning, and your joy to fy your hearts, ye double-minded. heaviness. 9 Be afflicted, and mourn, and 10 Humble "yourselves in the weep: let your laughter be turned a Mat. 23. 12. is wrong, nothing can be right. If, persons referred to, instead of suitable while we seek an external reformation, sorrow and humiliation on account of we still give indulgence to the secret sin, gave themselves to joyousness, corruptions of the heart, it is clear mirth, and revelry. See a similar inthat we can have no true religion. stance in Isa. xxii. 12, 13. It is often IT Ye double.minded. See Notes on the case, that those for whom the deep ch. i. 8. The apostle here seems to sorrows of repentance would be pecuhave had his eye on those who were liarly appropriate, give themselves to vacillating in their purposes; whose mirth and vanity. The apostle here hearts were not decidedly fixed, but says that such mirth did not become who were halting between good and them. Sorrow, deep and unfeigned, evil. The heart was not right in such was appropriate on account of their persons. It was not settled and deter- sins, and the sound of laughter and of mined in favour of religion, but vibrated revelry should be changed to notes of between that and the world. The pro- lamentation. To how many of the per business of such persons, therefore, assemblies of the vain, the gay, and the was to cleanse the heart from disturb- dissipated, might the exhortation in ing influences, that it might settle down this passage with propriety be now adin unwavering attachment to that which dressed! IT Your joy to heaviness. is good. The word here rendered heaviness oc9. Be afflicted, and mourn, and curs- nowhere else in the New Testaweep. That -is, evidently, on account ment. It means dejection, sorrow. It of your sins. The sins to which the is not gloom, melancholy, or moroseapostle refers are those which he had ness, but it is sorrow on account of sin. specified in the previous part of the God has so made us that we should chapter, and which he had spoken of feel sorrow when we are conscious that as so evil in their nature, and so dan- we have done wrong, and it is approgerous in their tendency. The word priate that we should do so. rendered, be afflicted,' means properly 10. Humble yourselves in the sight to endure toil or hardship; then to en.- of the Lord. Comp. Matt. xxiii.: 12. dure affliction or distress, and here See Notes on ver. 6. That is, Be means that they were to afflict them- willing to take your appropriate place selves; that is, they were to feel dis- in the dust on account of your trans. tressed and sad on account of their gressions. This is to be'in the sight transgressions. Comp. Ezra viii. 21. of the Lord,' or before him. Our sins The other words in this clause are have been committed against him, and those which are expressive of deep their principal aggravation, whoever grief or sorrow. The language here may have been wronged by them, and used shows that the apostle supposed great as is their criminality in other that it was possible that those who had respects, arises from that consideration. done wrong should voluntarily feel Ps. li. 4.,Against thee, thee only, sorrow for it, and that, therefore, it was have I sinned, and done this evil in thy proper to call upon them to do it. sight." Luke xv. 18.',I will arise ~ Let your laughter be turned to and go to my father, and will say to mournzing. It would seem that the him, Father, I have sinned against A. D. 60.] CHAPTER IV. 87 sight of the Lord, and he shall other, brethren. He that speaklift you up. eth evil of his brother, and judg11 Speak anot evil one of an- eth his brother, speaketh evil of aEp.4.31. lPe.2.1. the law, and judgeth the law. heaven, and before thee." As the a brother of the human race. Religion Being against whom we have sinned forbids both, and would restrain us is the only one who can pardon, it is from all evil speaking against any huproper that we should humble ourselves man being. ~[ Andjudgeth his brother. before him with penitent confession. His motives, or his conduct. See Notes ~ And he shall lift you rup. He will on Matt, vii. 1. ~1 Speaketh evil of exalt you from the condition of a bro- the law, andjudgeth the law. Instead ken-hearted penitent to that of a for- of manifesting the feelings of a brother, given child; will wipe away your tears, he sets himself up as a judge, and not remove the sadness of your heart, fill only a judge of his brother, but a judge you with joy, and clothe you with the of the law. The law here referred to garments of salvation. This declara- is probably the law of Christ, or the tion is in accordance with all the pro- rule which all Christians profess to mises in the Bible, and with all the obey. It is that which James elsewhere facts which occur on the earth, that calls the, law of liberty' (Notes, ch. i. God is willing to show mercy to the 25); the law which released men from humble and contrite, and to receive the servitude of the Jewish rites, and those who are truly penitent into his gave them liberty to worship God withfavour. Comp. Luke xv. 22. out the restraint and bondage (Acts 11. Speak not evil one of another, xv. 10. Gal. iv. 21-31) implied in brethren. It is not known to whom that ancient system of worship; and the apostle here particularly refers, nor the law by which it was contemplated is it necessary to knowi It is probable that they should be free from sin. It that among those whom he addressed is not absolutely certain to what the there were some who were less circumrn- apostle refers here, but it would seem spect in regard to speaking of others probable that it is to some course of than they should be, and perhaps this conductwhich one portion of the church evil prevailed. There are few commu- felt they were at liberty to follow, but nities where such an injunction would which another portion regarded as not be proper at any time, and few wrong, and for which they censured churches where some might not be them. The explanation which will found tdwhom the exhortation would best suit the expressions here used, is be appropriate. Comp. Notes on Eph. that which supposes -that it refers to iv. 31. 1 Pet. ii. 1. The evil here re- some difference of opinion which existferred to is that of talking against ed among Christians, especially among others-against their actions, their mo- those of Jewish origin, about the bindtives, their manner of living, their fa- ing nature of the Jewish laws; in regard milies, &c. Few things are more to circumcision, to holy days, to cerecommon in the world; nothing is more monial observances, to the distinctions decidedly against the true spirit of re- of meats, &c. A part regarded the law ligion. ~ He that speaketh evil of his on these subjects as still binding, anbrother. Referring here probably to a other portion supposed that the obligaChristian brother, or to a fellow Chris- tion in regard to these matters had tian. The word may however be used ceased by the introduction of the gos. is a larger sense to denote any one- pel. Those who regarded the obliga 88 JAMES. [A.D. 60. but if thou judge the law, thou 12 There is one Lawgiver, art not a doer of the law, but a who ais able to save and to de. judge. a Mat. 10. 28. tion of the Mosaic law as still binding, tain that they understand the nature would of course judge their brethren, of religion themselves. It may bepreand regard them as guilty of a disre- sumed, unless there is evidence to the gard of the law of God by their con- contrary, that others are as conscienduct. We know that differences of tious as we are; and it may commonly opinion on these points gave rise to be supposed that they who differ from contentions, and to the formation of us have some reason for what they do, parties in the church, and that it re- and may be desirous of glorifying their quired all the wisdom of Paul and of Lord and Master, and that they may the other apostles to hush the contend- possibly be right. It is commonly ing elements to peace. Comp. Notes not safe to judge hastily of a man who on Col. ii. 16-18. To some such has turned his attention to a particular source of contention the apostle doubt- subject, or to suppose that he has no less refers here; and the meaning pro- reasons to allege for his opinions or bably is, that they who held the opinion conduct. ~ But if thou judge the that all the Jewish ceremonial laws law, thou art not a doer of the law, were still binding on Christians, and but a judge. It is implied here that it who judged and condemned their bre- is the simple duty of every Christian thren who did not, by such a course to obey the law. He is not to assume judged and condemned the law of the office of a judge about its propriety liberty' under which they acted; the or fitness, but he is to do what he suplaw of Christianity that had abolished poses the law to require of him, and is the ceremonial observances, and re- to allow others to do the same. Our leased men from their obligation. The business in religion is not to make judgment which they passed, there- laws, or to declare what they should fore, was not only on their brethren, have been, or to amend those that are but was on that law of Christianity made; it is simply to obey those which which had given greater liberty of con- are appointed, and to allow others to science, and which was intended to do the same, as they understand them. abolish the obligation of the Jewish It would be well for all individual ritual. The same thing now occurs Christians, and Christian denominawhen we judge others for a course tions, to learn this, and to imbibe the which their consciences approve, be- spirit of charity to which it would cause they do not deem it necessary to prompt. comply with all the rules which we 12. There is one Lawgiver. There think to be binding. Not a few of the is but one who has a right to give law. harsh judgments which one class of The reference here is undoubtedly to religionists pronounce on others are in the Lord Jesus Christ, the great Legisfact judgments on the laws of Christ. lator of the church. This too is a We set up our own standards, or our most important and vital principle, own interpretations, and then we judge though one that has been most imperothers for not complying with them, fectly understood and acted on. The when in fact they may be acting only tendency everywhere has been to enact as the law of Christianity properly un- other laws than those appointed by derstood would allow them to do. They Christ-the laws of synods and counwho set up'the claim to a right to judge cils-and to claim that Christians are the conduct of others, should be cer- bound to observe them, and should be A D. 60.] CHAPTER IV. 89 stroy: who art thou that judgest 13 Go to now, ye that say, another? To-day or to-morrow we will go punished if they do not. But it is a introduces a new subject, and refers to fundamental principle in Christianity another fault which was doubtless prethat no laws are binding on the con- valent among them, as it is everywhere, science but those which Christ has or- that of a presumptuous confidence redained, and that all attempts to make specting the future, or of forming plans other laws pertaining to religion bind- stretching into the future without any ing on the conscience is a usurpation proper sense of the uncertainty of life, of his prerogatives. The church is and of our absolute dependence on safe while it adheres to this as a set- God. The phrase, go to now' ('Ays tled principle; it is not safe when it vav), is a phrase designed to arrest atsubmits to any legislation in religious tention, as if there were something that matters as binding the conscience. demanded their notice, and especially, f Who is able to save and destroy. as in this case, with the implied thought Comp. Matt. x. 28. The idea here that that to which theattention is called would seem to be, that he is able to is wrong. See ch. v. 1. Comp. Gen. save those whom you condemn, and to xi. 7. Isa. i. 18. ~ Ye that say. You destroy you who pronounce a judgment that form your plans in this manner, on them. Or, in general, it may or that speak thus confidently of what mean that he is entrusted with all you will do in the future. The word power, and is abundantly able to admi- say here probably refers to what was nister his government; to restrain in their thoughts, rather than to what where it is necessary to restrain; to was openly expressed. ~ To-day or save where it is proper to save; to to-morrow we will go into such a city. punish where it is just to punish. The That is, they say this without any prowhole matter pertaining to judgment, per sense of the uncertainty of life, and therefore, may be safely left in his of their absolute dependence on God. hands; and, as he is abundantly quali- Fr And continue there a year. Fixing flied for it, we should not usurp his a definite time; designating the exact prerogatives. ~ Who art thout that period during which they would remain, judgest another?, Who art thou, a and when they would leave, without weak and frail and erring mortal, thy- any reference to the will of God. The self accountable to that Judge, that thou apostle undoubtedly means to refer here shouldst interfere, and pronounce judg- to this, as a mere specimen of what he ment on another, especially when he would reprove. It cannot be supposed is doing only what that Judge permits that he refers to this single case alone him to do3'- See this sentiment ex- as wrong. All plans are wrong that plained at length in the Notes on Rom. are formed in the same spirit.," The xiv. 4. Comp. Notes, Rom. ii. 1, and practice to which the apostle here alMatt. vii. 1. There is nothing more ludes," says the editor of the Pictorial decidedly condemned in the Scriptures Bible, ", is very common in the East to than the habit of pronouncing a judg- this day, among a very respectable and ment on the motives and conduct of intelligent class of merchants. They others. There is nothing in which we convey the products of one place to are more liable to err, or to indulge in some distant city, where they remain wrong feelings; and there is nothing until they have disposed of their own which God claims more for himself as goods and have purchased others suithis peculiar prerogative, able for another distant market; and 13. Go to now. The. apostle here thus the operation is repeated, until * A)0 JAMES. [A. D. 60 into such a city, and continue 14 Whereas, ye know not there a year, and buy and sell, what shall be on the morrow: andi get gain: For what is your life? It'is 1 or, For it is. after a number of years, the trader is respecting the uncertainty of the future, enabled to return prosperously to his and the folly of forming our plans as home. Or, again, a shopkeeper or a if it were known to us. Many of merchant takes only the first step in those passages, some of them almost this process-conveying to a distant precisely in the words of James, may town, where the best purchases of his be seen in Grotius and Pricreus, in loc, own line are to be made, such goods Such passages occur in Anacreon, Eu.. as are likely to realize a profit, and re- ripides, Menander, Seneca, Horace, and turning, without any farther step, with others, suggesting an obvious but much. a stock for his own concern. These neglected thought, that the future is tc operations are seldom very rapid, as us all unknown. Man cannot pene the adventurer likes to wait opportuni- trate it, and his plans of life should be ties for making advantageous bargains; formed in view of the possibility that and sometimes opens a shop in the his life may be cut off and all his plans place to which he comes, to sell by re- fail, and consequently in constant pretail the goods which- he has bought." paration for a higher world. T For The practice is common in India. See what is your life? All your plans Roberts' Oriental Illustrations. ~ And must depend of course on the continubuy and sell, and get gain. It is not ance of your life; but what a frail and improbable that there is an allusion uncertain thing is that! How transihere to the commercial habits of the tory and evanescent as a basis on which Jews at the time when the apostle to build any plans for the future! Who wrote. Many of them were engaged can calculate on the permanence of a in foreign traffic, and for this purpose vapour? Who can build any solid made long journeys to distant trading hopes on a mist? ~ It is even a vacities, as Alexandria, Antioch, Ephe- pour. Marg. For it is. The margin sus, Corinth, &c. Bloomfield. is the more correct rendering. The 14. Whereas, ye know not what previous question had turned the attenshall be on the morrow. They formed tion to life as something peculiarly their plans as if they knew; the apostle frail, and as of such a nature that no says it could not be known. They calculation could be based on its perhad no means of ascertaining what manence. This expression gives a would occur; whether they would live reason for that, to wit, that it is a mere or die; whether they would be pros- vapour. The word vapour (&,eits), pered or would be overwhelmed with means a mist, an exhalation, a smoke; adversity. Of the truth of the remark such a vapour as we see ascending from made by the apostle here, no one can a stream, or as lies on the mountain doubt; but it is amazing how men act side in the morning, or as floats for a as if it were false. We have no power little time in the air, but which is disof penetrating the future so as to be sipated by the rising sun, leaving not able to determine what will occur in a a trace behind. The comparison of single day or a single hour, and yet life with a vapour is common, and is we are almost habitually forming our as beautiful as it is just. Job says, plans as if we saw with certainty all that is to happen. The classic writ- rememberhat my life is wind; Mine eye shall no more see good. ings abound with beautiful expressions Job vii. 7. A. D. 60.] CHAPTER IV. 91 even a vapour, athat appeareth 16 But now ye rejoice in your for a little time, and then vanish- boastings: all such rejoicing is eth away. evil. 15 For that ye ought to say, 17 Therefore b to him that If the Lord will, we shall live, knoweth to do good, and doeth and do this, or that. it not, to him it is sin. a Job 7. 7. b Lu. 12. 47. So the Psalmist, he can thwart our best laid schemes, For he remembered that they were but flesh, for all things are under his control. A wind that passeth away and that cometh We need not travel far in life to see not again. Ps. lxviii. 39. how completely all that we have is in P- s.xviii 3. the hands of God, or to learn how Comp. 1 Chron. xxix. 15. Job xiv. 10, easily he can frustrate us if he pleases. 11. ~ And then vanisheth away. There is nothing on which the success Wholly disappears. Lilke the dissi- of our plans depends over which we pated vapour it is entirely gone. There have absolute control; there is nothing, is no remnant, no outline, nothing therefore, on which we can base the that reminds us that it ever was. So assurance of success but his favour. of life. Soon it disappears altogether. 16. Buzt now ye rejoice in you? The works of art that man has made, boastings. That is, probably, in your the house that he has built, or the book boastings of what you can do; your that he has written, remain for a little reliance on your own skill and sagatime, but the life has gone. There is city. You form your plans for the funothing of it remaining-any more ture as if with consummate wisdom, than there is of the vapour which in and are confident of success. You do the morning climbed silently up the not anticipate a failure; you do not mountain side. The animating prin- see, how plans so skilfully formed can ciple has vanished for ever. On such fail. You form them as if you were a frail and evanescent thing who can certain that you would live; as if sebuild any substantial hopes. cure from the numberless casualties 15. For that ye ought to say. In- which may defeat your schemes. ~F All stead of what you do say,, we will go such rejoicing is evil. It is founded into such a city,' you ought rather to on a wrong view of yourselves and of recognise your absolute dependence on what may occur. It shows a spirit God, and feel that life and success are forgetful of our dependence on God; subject to his will. The meaning is forgetful of the uncertainty of life; fornot that we ought always to be saying getful of the many ways by which the that in so many words, for this might best laid plans may be defeated. We become a mere ostentatious form, of- should newer boast of any wisdom or fensive by constant unmeaning repeti- skill in regard to the future. A day, tion; but we are, in the proper way, to an hour may defeat our best concerted recognise our dependence on him, and plans, and show us that we have not to form all our plans with reference to the slightest power to control coming his will. ~ If the Lord will, &c. This events. is proper, because we are wholly de- 17. Therefore to him that knoweth pendent on him for life, and as depend-. to do good, and doeth it not, to him it ent on him for success. He alone can is sin. That is, he is guilty of sin if keep us, and he only can make our he does not do it. Cotton Mather plans prosperous. In a thousand ways adopted it as a principle of action,' that D2' JAMES. [A. D. 60. the ability to do good in any case im- If a man does not do this when he has poses an obligation to do it.' The the means, he sins against his own proposition in the verse before us is of soul, against humanity, and against his a general character, but probably the Maker; if he does it cheerfully and to apostle meant that it should refer to the the extent of his means, it likens him point specified in the previous verses- more than any thing else to God. the forming of plans respecting the fu- CHAPTER V. ture. The particular meaning then would be,, that he who knows what ANALYSTS OF THE CHAPTER sort of views he should take in regard The subjects which are introduced to the future, and how he should forrm in this chapter are the following: his plans in view of the uncertainty of I. An address to rich men, and a life, and still does not do it, but goes severe condemnation of the manner in on recklessly, forming his plans boast- which they lived. vs. 1-6. There ingly and confident of success, is guilty have been various opinions in regard of sin against God.' Still, the propo- to the persons here referred to. (1.) sition will admit of a more general ap- Some have supposed that the address plication. It is universally true that is to unbelieving Jews, and that the if a man knows what is right, and does punishment which the apostle threatens not do it, he is guilty of sin. If he was that which was about to be brought understands what his duty is; if he on the nation by the Roman armies. has the means of doing good to others; But, as Benson well observes, it can if by his name, his influence, his wealth, hardly be presumed that the apostle he can promote a good cause; if he supposed that his letter would be read can, consistently with other duties, re- by the Jews, and it is not probable, lieve the distressed, the poor, the pri- therefore, that he would in this manner soner, the oppressed; if he can send directly address them. (2.) Another the gospel to other lands, or can wipe opinion has been, that this, like the away the tear of the mourner; if he rest of the epistle, is addressed to prohas talents by which he can lift a voice fessed Christians who had been Jews, that shall be heard in favour of tem- and that the design is to reproye faults perance, chastity, liberty, and religion, which prevailed among them. It is he is under obligations to do it; and not supposed indeed, by those who if, by indolence, or avarice, or selfish- hold this opinion, that all of those who ness, or the dread of the loss of popu- were rich among them were guilty of larity, he does not do it, he is guilty the sins here adverted to, nor even that of sin before God. No man can be they-were very prevalent among them. released from the obligation to do good The rebuke would be proper if the sins in this world to the extent of his ability; here referred to existed at all, and were no one should desire to be. The high- practised by any who bore the Chrisest privilege conferred on a mortal, be- tian name. As to any improbability sides that of securing the salvation of that professed Christians would be his own soul, is that of doing good to guilty of these faults, it might be reothers-of alleviating sorrow, instruct- marked that the period has been rare in ing ignorance, raising up the bowed the church, if it has occurred at all, in down, comforting those that mourn, which all that is here said of'rich delivering the wronged and the op- men' would not be applicable to some pressed, supplying the wants of the members of the church. Certainly it needy, guiding inquirers into the way is applicable in all those countries of truth, and sending liberty, know- where slavery prevailsi in countries ledge and.salvation around the world. where religion is allied to the state; in Ai D. 60.] CHAPTER V. 93 all places where the mass are poor and courages them-with the hope that -the the few are rich. It would be difficult Lord would come; he refers them to now to find any extended church on the example of the farmer, who waits earth in relation to which the denun- long for the fruit of the earth; he cauciation here would ndt be applicable to tions them against indulging in hard some of its members. But still, it can feelings and thoughts against others hardly be supposed that men were to- more prospered than they were; he lerated in the church, in the times of refers them; as examples of patience, the apostles, who were guilty of the to the prophets, to the case of Job, and oppressions and wrongs here referred to the Lord Jesus himself. to, or who lived in the manner here III. He adverts to a fault among specified. It is true, indeed, that such them on the subject of swearing. ver. men have been, and are still found, in 12. This subject is introduced here the Christian church; but we should apparently because- they were in dannot, without the clearest proof, suppose ger, through impatience, of expressing that such cases existed in the times of themselves in a severe manner, and the apostles. (3.) The correct opinion, even of uttering imprecations on those therefore, seems to be, that the design who oppressed them. To guard against of the apostle in this chapter, was to this, he exhorts them to control their encourage and strengthen poor and op- temper, and to confine themselves in pressed Christians; to impart consola- their conversation to a simple affirmation to those who, under the exactions tive or denial. of rich men, were suffering wrong. In IV. He refers to the case of those doing this, nothing would be mrore na- who were sick and afflicted among tural than for him first to declare his them, and directs them what to do. vs. views in regard to those who were 14-18. The duty of those who were guilty of these wrongs, and who made sick was to employ prayer-as the duty use of the power which wealth gave to of those who were in health and prosinjure those in the humble walks'of perity was praise. The afflicted were life. This he does in the form of an to pray; the sick were to call for the address to rich men-not perhaps ex-, elders of the church, who were to pray pecting that they would see what he over them, and to anoint them with oil had written, but with a design to set in the name of the Lord, not as'exbefore those to whom he wrote, and treme unction,' or with a view to their for whose benefit the statement is made, dying, but with a view to their living. in a vivid manner, the nature of the To encourage them thus to call in the wrongs under which they were suffer- aid of praying men, he refers them to ing, and the nature of the punishment an illustrious instance of the power of which must come upon those who op- prayer, in the case of Elijah. pressed them. Nothing would tend V. In the close of the chapter and more effectually to reconcile those to of the epistle, the apostle adverts to the Whom he wrote to their own lot, or do possibility that some among them might more to encourage them to bear their err from the truth, and urges the duty trials with patience. At the same time of endeavouring to convert such. vs. nothing would do more to keep them 19, 20. To encourage them to do this, from envying the lot of the rich, or he states the important consequences desiring the wealth which was con- which would follow where such an nected -with such a mode of life. effort would be successful. He who II. The apostle exhorts those who should do this, would have the satiswere suffering under these wrongs to faction of saving a soul from death, exercise patience. vs. 7 —-11. He en- and would hide from the universe a 94 JAMES. [A. 1). 6(1 CHAPTER V. 2 Your riches b are corrupted, O to now, ye rich a men, and your garments are mothweep and howl for your mi- eaten-.c series that shall come upon you. a Pr. 11. 28. Lu. 6. 24. b Je. 17. 11. c Job 13. 28. multitude of sins, which otherwise, in siege, and there were no such spethe case of the erring brother, could cial judgments then brought upon the not but have been exposed in the great rich as to show that they were the day of judgment. marked objects of the divine displea. 1. Go to now. Notes on ch. iv. 13. sure. It is much more natural to sup~ Ye rich men. Not all rich men, pose that the apostle means to say that but only that class of them who are such men as he here refers to exposed specified as unjust and oppressive. themselves always to the wrath of God, There is no sin in merely being rich; and that they had great reason to weep where sin exists peculiarly among the in the anticipation of his vengeance. rich, it arises from the manner in which The sentiments here expressed by the wealth is acquired, the spirit which it apostle are not applicable merely to the tends to engender in the heart, and Jews of his time. If there is any class the way in which it is used. Comp. of men which has special reason to Notes on Luke vi. 24. 1 Tim. vi. 9. dread the wrath of God at all times, it 11 Weep and howl. Gr., Weep howl- is just the class of men here referred ing.' This would be expressive of to. very deep distress. The language is 2. Your riches are corrupted. The intensive in a high degree, showing word h'ere rendered corrupted (or'co), that the calamities which were coming does not occur elsewhere in the New upon them were not only such as would Testament. It means, to cause to rot, produce tears, but tears accompanied to corrupt, to destroy. The reference with loud lamentations. In the East here is to their hoarded treasures; and it is customary to give expression to the idea is, that they had accumulated deep sorrow by loud outcries. Comp. more than they needed for their own Isa. xiii. 6; xiv. 31; xv. 2; xvi. 7. use, and that, instead of distributing Jer. iv. 8; xlvii. 2. Joel i. 5. If For them to do good to others, or employyour miseries that shall come upon ing them in any useful way, they kept you. Many expositors, as Benson, them until they rotted or spoiled. It Whitby, Macknight, and others, sup- is to be remembered that a considerable pose that this refers to the approaching part of the treasures which a man in destruction of Jerusalem by the Ro- the East would lay up consisted of mans, and to the miseries which would perishable materials, as garments, grain, be brought in the siege upon the Jew- oil, &c. Such articles of property ish people, in which the rich would be were often stored up, expecting that the peculiar objects of cupidity and they would furnish a supply for many vengeance. They refer to passages in years, in case of the prevalence of faJosephus, which describe particularly mine or wars. Comp. Luke xii. 18, 19. the sufferings to which the rich were A suitable provision for the time to exposed; the searching of their houses come cannot be forbidden, but the reby the zealots, and the heavy calami- ference here is to cases in which great ties which came upon them and their quantities had been laid up, perhaps families. But there is no reason to while the poor were suffering, and suppose that the apostle referred parti- which were kept until they became cularly to those events. The poor worthless. IT Yourgarments are mothas well as the rich suffered in that eaten. The same idea substantially is a D. 60.1 CHAPTERE V. 05 3 Your gold and silver is can- be a witness against you, and kered; and the rust of them shall shall eat your flesh as it were fire. expressed here in another form. As well as the mere literal idea of the the fashions in the East did not change rusting or oxidizing of metals. There as they do with us, wealth consisted is no reason to suppose that the word much in the garments that were laid was then used in the strict chemical up for show or for future use. See sense of rusting, for there is no reason Notes on Matt. vi. 19. Q. Curtius to suppose that the nature of oxidizasays that when Alexander the Great tion was then fully understood. ~ And was going to take Persepolis, the riches the rust of them. Another word is of all Asia were gathered there together, used here —i5. This properly denotes which consisted not only of a great something sent out or emitted (from abundance of gold and silver, but also Ugsqn), and is applied to a missile weaof garments. Lib. vi. c. 5. Horace pon, as an arrow; to poison, as emitted tells us that when Lucullus the Ro- from the tooth of a serpent; and to man was asked if he could lend a rust, as it seems to be emitted from hundred garments for the theatre, he metals. The word refers to the dark replied that he had five thousand in discoloration which appears on gold his house, of which they were welcome and silver when they have remained to take part or all. Of course, such long without use. ~ Shall be a witness property would be liable to be moth- against you. That is, the rust or diseaten i- and the idea here is, that they coloration shall bear testimony against had amassed a great amount of this you that the money is not used as it kind of property which was useless to should be, either in paying those to them, and which they kept until it be- whom it is due, or in doing good to came destroyed. others. Among the ancients the gold 3. Your gold and silver is cankered. and silver which any one possessed That is, that you have heaped together, was laid up in some secret and safe by injustice and fraud, a large amount, place. Comp. Notes on Isa. xlv. 3. and have kept it from those to whom There were no banks then in which it is due (ver. 4), until it has become money might be deposited; there were corroded. The word rendered is can-, few ways of investing money so as to kered (xMaV&'04c), does not occur else- produce regular interests; there were where in the New Testament. It pro- no corporations to employ money ain perly means to cause to rust; to rust joint operations; and it was not very out (Pass.); to be corroded with rust common to invest money in the -pur(Robinson); to be spotted with rust. chase of real estate, and stocks and It is true that gold. and silver do not mortgages were little known. ~ And properly rust, or become oxidized, and shall eat your' flesh as it were fire. that they will not be corroded like This cannot be taken literally. Itmust iron and steel; but by being kept mean that the effect would be as if it long in a damp place they will con- should corrode or consume their very tract a dark colour, resembling rust flesh; that is, the fact of their laying up in appearance. This seems to be the treasures would be followed by painful dea in the mind of the apostle. He consequences. The thought is very speaks of gold and silver as they appear striking, and the language in which after having been long laid up without it is conveyed is singularly bold and use, and undoubtedly the word which energetic. The effect of thus heaping he uses here is one which would to an up treasure will be as corroding as fire ancient have expressed that idea as in the flesh. The reference is to the l6 JNAMES. [A. D. 60. Ye have heaped a treasure toge- 4 Behold, the hire b of the lather for the last days. bourers who have reaped down a Ro. 2. 5. b Je. 22. 13. Mal. 3. 5. punishment which God would bring to denote labour in general. This on them for their avarice and injustice particular thing is specified, perhaps, — effects that will come on all now for because the reaping of the harvest seems the same offences. ~ Ye have heaped to be more immediately connected with treasure together for the last days. the accumulation of property. What The day of judgment; the closing is said here, however, will apply to all scenes of this world. You have been kinds of labour. It may be remarked heaping up treasure; but it will be also that the sin condemned here is one treasure of a different kind from what that may exist not only in reference to you have supposed. It is treasure not those who are hired to cultivate a farm, laid up for ostentation, or luxury, or but to all in our employ-to day-lause in future life, but treasure the true bourers, to mechanics, to seamen, &c. worth of which will be seen at the It will apply, in an eminent degree, to judgment day. So Paul speaks of those who hold others in slavery, and' treasuring up wrath against the day who live by their unrequited toils. of wrath, and revelation of the right- The very essence of slavery is, that the eous judgment of God.' Rom. ii. 5. slave shall produce by his labour so there are many who suppose they are much more than he receives for his accumulating property that may be of own maintenance as to support the use to them, or that may secure: them master and his family in indolence. thereputationofpossessinggreatwealth, The slave is to do the work which the who are in fact accumulating a most fear- master would otherwise be obliged to ful treasure againstthe day of final retri- do; the advantage of the system is bution. Every man who is rich should *supposed to be that the master is not examine himself closely to see whether under a necessity of labouring at all. there is -any thing in the manner in The amount which the slave receives which he has gained his property, or is not presumed to be what is a fair in which he now holds it, that will ex- equivalent for what he does, or what a pose him to the wrath of God in the freeman could be hired for, but so much last day. That on which he so much less than his labour is fairly worth as prides himself may yet bring down on to be a source of so much gain to the him the vengeance of heaven; and in master. If slaves were fairly compen. the day of judgment he may curse his sated for their labour; if they received own madness and folly in wasting his what was understood to be a just price probation in efforts to amass property. for what they do, or what they would 4. Behold, the hire of the labourers be willing to bargain for if they were who have reaped down your fields. free, the system would at once come In the previous verses the form of the to an end. No owner of a slave would sin which the apostle specified was that keep him if he did not suppose that they had hoarded their property. He out of his unrequited toil he might now states another form of their guilt, make money, or might be relieved himthat, while doing this, they had with- self from the necessity of labour. He held what was due from the very la- who hires a freeman to reap down his bourers who had cultivated their fields, fields pays what the freeman regards and to whose labour they were indebted as a fair equivalent for what he does; for what they had. The phrase 4 who he who employs a slave does not give have reaped down your fields,' is used what the slave would regard as an ID. 60.] CHAPTER V. 97 your fields, which is of you kept are entered a into the ears of the back by fraud, crieth: and the Lord of Sabaoth. cries of them which have reaped a Ex. 22. 27. equivalent, and expects that what he of hosts, for so the word Sabaoth gives will be so much less than an means, see Notes on Isa. i. 9, and Rom. equivalent, that he may be free alike ix. 29. Perhaps by the use of the from the necessity of labour and of word here it is implied that the God paying him what he has fairly earned. to whom they cry-the mighty Ruler The very essence of slavery, there- of all worlds-is able to vindicate them. fore, is fraud; and there is nothing to It may be added; that the cry of the which the remarks of tle apostle here oppressed and the wronged is going up are more applicable than to that un- constantly from all parts of the earth, just and oppressive system. ~ Which and is always heard by God. In his is of you kept back by fraud. The own time he will come forth to vindiGreek word here used (o oa spio), is cate the oppressed, and to punish the rendered defraud, in Mark x. 10. 1 oppressor. It may be added, also, that Cor. vi. 7, 8; vii. 5, and destitute, in if what is here said were regarded as it I Tim. vi. 5. It occurs nowhere else, should be by all men, slavery, as well except in the passage before us. It as other systems of wrong, would soon means to deprive of, with the notion come to an end. If everywhere the that that to which it is applied was due workman was fairly paid for his earnto one, or that he had a claim on it. ings; if the poor slave who cultivates The fraud referred to in keeping it the fields of the rich were properly back, may be any thing by which the compensated for his toil; if he received payment is withheld, or the claim what a freeman would contract to do evaded-whether it be mere neglect to the work for; if there was no fraud pay it; or some advantage taken in in withholding what he earns, the sysmaking the bargain; or some evasion tern would soon cease in the earth. of the law; or mere vexatious delay; Slavery could not live a day if this or such superior power that he to whom were done. Now, there is no such it is due cannot enforce the payment; compensation; but the cry of oppressed or such a system that he to whom it is millions will continue to go up to heafairly due is supposed in the laws to ven, and the period must come when have no rights, and to be incapable of the system shall cease. Either the suing or being sued. Any one of these master must be brought to such a sense things would come under the denomi- of right that he will be disposed to do nation of fraud. ~ Crieth. - That is, justice, and let the oppressed go free; cries out to God for punishment. The or God will so impoverish the lands voice of this wrong goes up to heaven. where the system prevails as to make ~ And the cries of them which have all men see that the system is unprofitreaped are entered into the. ears of the able and ruinous as compared with free Lord of Sabaoth. That is, he hears labour; or the oppressed will somehow them, and he will attend to their cry. become so acquainted with their own Comp. Ex. xxii. 27. They are op- strength and their rights that they shall pressed and wronged; they have none arise and assert their freedom; or under to regard their cry on earth, and to re- the prevalence of true religion better dress their wrongs, and they go and views will prevail, and oppressors, appeal to that God who will regard turned to God, shall relax the yoke of their cry, and avenge them. On the bondage; or God will so bring heavy phrase Lord of Sabaoth,' or Lord judgments in his holy providence on the 9 9 JAMES [A. D. 60. 5 Ye have lived in pleasure a ye have nourished your hearts, on the earth, and been wanton; as in a day of slaughter. a Lu. 16. 19, 25. oppressors, that the system of slavery to every human being, and to fill up will everywhere come to an end on every hour in a profitable and useful the earth. Nothing is more certain way. ~ And been wanton. This than that the whole system is con- word now probably conveys to most demned by the passage of Scripture minds a sense which is not in the oribefore us; that it is contrary to the ginal. Our English word is now conmgenuine spirit of Christianity, and that monly used in the sense of lewd, lustthe prevalence of true religion would ufil, lasciviousq It was, however, forbring it to an end. Probably all slave- merly used in the sense of sportive, holdters feel that to place the Bible in joyous, gay, and was applied to any the hands of slaves, and to instruct thing that was variable or fickle. The them to read it, would be inconsistent Greek word used here (awzlcsa:), with the perpetuity of the system. Yet means to live luxuriously or voluptua system which cannot survive the ously. Comp. Notes on I Tim. v. 6, most full and free circulation of the where the word is explained. It does sacred Scriptures must be founded in not refer necessarily to gross criminal wrong. pleasures, though the kind of living 5. Ye have lived in pleasure on the here referred to often leads to such inearth. One of the things to which the dulgences. There is a close connection rich are peculiarly addicted. Their between what the apostle says here, wealth is supposed to be of value be- and what he refers to in the previous cause it furnishes them the means of verses-the oppression of others, and doing it. Comp. Luke xii. 19; xvi. 19. the withholding of what is due to those The word translated, lived in pleasure' who labour. Such acts of oppression (pvqprc), occurs only here in the New and wrong are commonly resorted to Testament. It means to live delicately, in order to obtain the means of luxuriluxuriously, at ease. There is not in ous living, and the gratification of senthe word essentially the idea of vicious sual pleasures. In all countries where indulgence, but that which character- slavery exists, the things here referred izes those who live for enjoyment. to are found in close connection. The They lived in ease and affluence on the fraud and wrong by which the reward avails of the labours of others; they of hard toil is withheld from the slave indulged in what gratified the taste and is connected with indolence and sensual pleased the ear and the eye, while those indulgence on the part of the master. who contributed the means of this ~ Ye have nourished your hearts. Or, were groaning under oppression. A yourselves-the word hearts here being life of mere indolence and ease, of deli- equivalent to themselves. The meancacy and luxury, is nowhere counte- ing is, that they appeared to have been nanced in the Bible; and even where fattening themselves, like stall-fed unconnected with oppression and-wrong beasts, for the day of slaughter. As to others, such a mode of living is re- cattle are carefully fed, and are fattened garded as inconsistent with the purpose with a view to their being slaughtered, for which God made man and placed so they seemed to have been fattened him on the earth. See Luke xii. 19, for the slaughter that was to come on 20. Every man has high and solemn them-the day of vengeance. Thus duties to perform, and there is enough many now live. They do no work; to be done on earth to give employment they contribute nothing to the good of A, D. 60.] CHAPTERt V. 99 6 Ye have condemned and killed the just; and he doth not a Mat. 5. 39. resist a you. society; they are mere consumers- ing what was due to them, they had fruges consunmere nati; and, like deprived them of the means of subsiststall-fed cattle, they seem to live only ence, and had, as it were, killed the with reference to the day of slaughter, righteous. Probably the true meaning and to the recompense which awaits is, that it was one of their characteris. them after death. ~ As in a day of tics that they had been guilty of wrong slaughter. There has been much va- towards good men. Whether it refers, riety in the interpretation of this ex- however, to any particular act of viopression. Robinson (Leax.) renders it, lence, or to such a course as would,,like beasts in the day of slaughter, wear out their lives by a system of opwithout care or forethought." Rosen- pression, injustice, and fraud, cannot miiller (Morgenland) supposes that it now be determined. ~ And he doth means as in a festival; referring, as not resist you. Some have supposed he thinks, to the custom among the that this refers to God, meaning that ancients of having a feaQ' when a part he did not oppose them; that is, that of the animal was consumed in sacri- he bore with them patiently while they fice, and the rest was eaten by the wor- did it. Others suppose that it should shippers. So Benson. On such occa- be read as a question-, and doth he sions indulgence was given to appetite not resist you?'-meaning that God almost without limit, and the idea then would oppose them and punish them would be that they had given them- for their acts of oppression and wrong. selves up to a life of pampered luxury. But probably the true reference is to But probably the more correct idea is, the,just man' whom they condemned that they had fattened themselves as and killed; meaning that they were sa for the day of destruction; that is, as powerful that all attempts to resist them animals are fattened for slaughter. would be vain, and that the injured They lived only to eat and drink, and and oppressed could do nothing but to enjoy life. But, by such a course, submit patiently to their acts of injus. they were as certainly preparing for tice and violence. The sense may be perdition as cattle were prepared to be either that they could not oppose them killed by being stall-fed. — the rich men being so powerful and 6. Ye have condemned and killed they who were oppressed so feeble; or the just. -wv abxauov-the just-one, or that they bore their wrongs with meek. the just man-for the word used is in ness, and did not attempt it. The the singular number. This may either sins, therefore, condemned in these refer to the condemnation and cruci- verses (1-6), and for which it is said fixion of Christ-meaning that their the divine vengeance would come upon conduct towards his people had been those referred to, are these four: (1.) similar to the treatment of the Saviour, That of hoarding up money when it and was in fact a condemnation and was unnecessary for their real support crucifixion of him afresh; or, that by and comfort, and when they might do their rejection of him in order to live so much good with it (comp. Matt. vi. in sin, they in fact condemned him and 19); (2.) That of keeping back the his religion; or, that they had con- wages which was due to those who demned and killed the just man- cultivated their fields; that is, keeping meaning that they had persecuted those back what would be a fair compensawho were Christians; or, that by their tion for their toil-applicable alike to harsh treatment of others in withhold- hired men and to slaves; (3.) That of o00 JAMES. [A. D. 60. 7'Be patient therefore, bre- waiteth fobr the precious fruit of thren, unto the coming of the the earth, and hath long patience Lord. Behold, the husbandman for it, until he receive the early 1 or, Be long patient; or; Suffer with long'a and latter rain. patience. a De. 11. 14. giving themselves up to a life of ease, by death, or to destroy the city of Jeluxury, and sensual indulgence; and rusalem -and bring to an end the Jew(4.) That of wronging and oppressing ish institutions, or to judge the world good and just men-men, perhaps in and receive his people to himself. The humble life, who were unable to vindi-'coming of the Lord' in any way was cate their rights, and who had none to an event which Christians were taught undertake their cause; men who were to expect, and which would be contoo feeble to offer successful resistance, nected with their deliverance from or who were restrained by their princi- troubles. As the time of his appearing ples from attempting it. It is needless was not revealed, it was not improper to say that there are multitudes of such to refer to that as an event that might persons now on the earth, and that they possibly be near; and as the removal have the same reason to dread the di- of Christians by death is denoted by the vine vengeance which the same class phrase, the coming of the Lord'-that had in the time of the apostle James. is, his coming to each one of us —it 7. Be patient therefore, brethren. was not improper to speak of death in That is, under such wrongs as the that view. On the general subject of apostle had described in the previous the expectations entertained among the verses. Those whom he addressed early Christians of the second advent were doubtless suffering under those of the Saviour, see Notes on 1 Cor. xv. oppressions, and his object was to in. 51. 2 Thess. ii. 2, 3. ~ Behold, the duce them to bear their wrongs with- husbandman waiteth for the precious out murmuring and without resistance. fruit of the earth. The farmer waits One of the methods of doing this was patiently for the grain to grow. It by showing them, in an address to requires time to mature the crop, and their rich oppressors, that those who he does not become impatient. The injured and wronged them would be idea seems to be that we should wait suitably punished at the day of judg- for things to develope themselves in ment, or that their cause was in the their proper season, and should not be hands of God; and another method of impatient before that season arrives. doing it was by the direct inculcation In due time we may expect the harvest of the duty of patience. Comp. Notes to be ripened. We cannot hasten it. on Matt. v. 38-41, 43-45. The We cannot control the rain, the sun, margin here is, Be long patient; or the seasons; and the farmer therefore suffer with longpatience. The sense patiently waits until in the regular of the Greek is,, be long suffering, or course of events he has a harvest. So let not your patience be exhausted. we cannot control and hasten the events Your courage, vigour and forbearance which are in God's own keeping; and is not to be short-lived, but is to be we should patiently wait for the deenduring. Let it continue as long as velopments of his will, and the arrangethere is need of it, even to the coming ments of his providence, by which we of the Lord. Then you will be re- may obtain what we desire. ~1 And leased from sufferings.' ~T Unto the hath long patience for it. That is, coming of the Lord. The coming of his patience is not exhausted. It ex. the Lord Jesus-either to remove you tends through the whole time in which, A. D. 60.] CHAPTER V. 101 8 Be ye also patient; stablish your hearts: fora the coming of a Re. 22. 20. the Lord draweth nigh. by the divine arrangements, he may thirsty earth, and prepared it for the expect a harvest. ~[ Until he receive seed; and the latter showers of spring, the early and latter rain. In the cli- which continued to refresh and forward mate of Palestine there are two rainy the ripening crops and the vernal pro. seasons, on which the harvest essen- ducts of the fields. In ordinary seatially depends-the autumnal and the sons, from the cessation of the showers spring rains-called here and elsewhere in spring until their commencement in in the Scriptures the early and the latter October or November, rain never falls, rains. See Deut. xi. 14. Job xxix. 23. and the sky is usually serene. Robin. Jer. v. 24. The autumnal, or the early son's Biblical Researches, vol. ii. pp. rains of Scripture, usually commence 96-100. in the latter half of October or begin- 8. Be ye alsopatient. As the farmer ning of November; not suddenly, but is. In due time, as he expects the reby degrees, which gives opportunity for turn of the rain, so you may anticipate the husbandman to sow his fields of deliverance from your trials. ~ Stabwheat and barley. The rains come lish your hearts. Let your purposes mostly from the west or south-west, and your faith be firm and unwavering. continuing for two or three days at a Do not become weary and fretful, but time, and falling especially during the bear with constancy all that is laid nights. The wind then chops round upon you until the time of your delito the north or east, and several days verance shall come. ~ For the coming of fine weather succeed. During the of the Lord draweth nigh. Comp. months of November and December Rev. xxii. 10, 12, 20. Notes, 1 Cor. the rains continue to fall heavily; af- xv. 51. It is clear, I think, from this terwards they return only at longer in- place, that the apostle expected that tervais, and are less heavy; but at no that which he understood by' the comperiod during the winter do they en- ing of the Lord' was soon to occur; for tirely cease to occur. Snow often falls it was to be that by which they would in Jerusalem, in January and February, obtain deliverance from the trials which to the depth of a foot or more, but it they then endured. See ver. 7. Whedoes not last long. Rain continues to ther it means that he was soon to come fall more or less through the month of to judgment, or to bring to an end the March, but it is rare after that period. Jewish policy and to set up his kingAt the present time there are not any dom on the earth, or that they would particular periods of rain, or successions soon be removed by death, cannot be of showers, which might be regarded determined fiom the mere use of the as distinct rainy seasons. The whole language. The most natural interpreperiod from October to March now tation of the passage, and one which constitutes only one continued rainy will accord well with the time when season, without any regularly inter- the epistle was written is, that the prevening time of prolonged fair weather. dicted time of the destruction of JeruUnless, therefore, there has been some salem (Matt. xxiv.) was at hand; that change in the climate since the times there were already indications that that of the New Testament, the early and would soon occur; and that there was the latter rains for which the husband- a prevalent expectation among Chrisman waited with longing, seem rather tians that that event would be a release to have implied the first showers of from many trials of persecution, and autumn, which revived the parched and would be followed by the setting up of 9* 102 JAMES. [A. D. 60 9'Grudge not one against 10 Take, my brethren, the another, brethren, lest ye be prophets, who have spoken in condemned: behold, the Judge the name of the Lord, for an exstandeth a before the door. I groan, grieve. a Re. 3. 20. the Redeemer's kingdom. Perhaps because we, without reason, suppose many expected that the judgment they intend to slight and neglect us; would occur at that time, and that the or because-we are ready to take offence Saviour would set up a personal reign at any little thing, and to, pick a quaron the earth. But the expectation of rel' with them. There are some perothers might have been merely-what sons who are alwaysgrumbling. They is indeed all that is necessarily implied have a sour, dissatisfied, discontented in the predictions on the subject-that temper; they see no excellence in there would be after that a rapid and other persons; they are displeased that extensive spread of the principles of others are more prospered, honoured the Christian religion in the world. and beloved than they are. themselves; The destruction of Jerusalem and of they are always complaining of what the temple would contribute to that by others do, not because they are injured, bringing to an end the whole system but because others seem to them to be of Jewish types and sacrifices; by weak and foolish; they seem to feel convincing Christians that there was that it becomes them to complain if not to be one central rallying-point, every thing is not done precisely as in thus destroying their lingering pre- their estimation it should be. It is judices in favour of the Jewish mode needless to say that this spirit-the offof worship; and by scattering them spring of pride-will make any man abroad through the world to propagate lead a wretched life; and equally needthe new religion. The epistle was less to say that it is wholly contrary to written, it is supposed, some ten or the spirit of the gospel. Comp. Luke twelve years before the destruction of iii. 14. Phil. iv. 11. I Tim. vi. 8. Heb. Jerusalem (Intro., ~ 3), and it is not im- xiii. 5. ~T Lest ye be condemned. That probable that there were already some is, for judging others with this spiritindications of that approaching event. for this spirit is in fact judging them. 9. Grudge not one against another. Comp. Notes on Matt. vii. 1. ~ BeMarg.'groan, grieve.' The Greek hold, the Jzdge standeth before the word (aesvoi), means to sigh, to door. The Lord Jesus, who is soon groan, as of persons in distress (Rom. to come to judge the world. See ver. S. viii. 23); and then to sigh or groan He is, as it were, even now approachthrough impatience,-fretfulness, ill-hu- ing the door-so near that he can hear mour; and hence to murmur, to find all that you say. fault, to complain. The exact idea 10. Tace, my brethren, theprophets. here is, not that of grudging in the That is, in your trials and persecutions. sense of dissatisfaction with what others To encourage them to the exercise of possess, or of being envious; it is that patience, he points them to the examof being fretful and impatient: or, to use pie of those who had trod the same a common word which more exactly thorny path before them. The proexpresses the sense, that of grumbling. phets were in general a much perseThis may arise from many causes; cuted race of men, and the argument either because others have advantages on which the apostle relies fromn their which we have not, and we are discon- example is this: (1.) That if the pro. tented and unhappy, as if it were wrong phets were persecuted and tried, it may in them to have such enjoyments; or be expected that other good men will A. D. 60.] CHAPTER V. 108 ample of suffering affliction," and happy which endure. Ye have of patience. heard of the patience c of Job, 11 Behold, we count them b and have seen the end d of the a He. 11. 35-38. b Ps. 94. 12. Mat. 5. 10. c Job 1. 21, &c. d Job 42. 10, &c. be; (2.) That they showed such pa- word end (iitoI). That word is in no tience in their trials as to be a model instance applied to death, nor does it for us. I An example of sitering properly express death. It properly affliction. That is, they showed us denotes an end, term, termination, comhow evils are to be borne. pletion; and is used in the following 11. Behold, we count them happy senkes, (ay to denote the end, the terwhich enddure. The word rendered mination, or the last of any thing,we count them happy' (tauxapPIotsov), (Mark iii. 26. 1 Cor. xv. 24. Luke occurs only here and in Luke i. 48, xxi. 9. Heb. vii. 3); (b) an event, iswhere it is rendered'shall call me sue, or result (Matt. xxvi. 58. Rom. vi. blessed.'' The word,trxcr?,os, blessed, 21. 2 Cor. xi. 18); (c) the final purDr happy, however, occurs often. See pose, that to which all the parts tend, Matt. v. 3-11; xi. 6; xiii. 6, et szepe. and in which they terminate (1 Tim. The sense here is, we speak of their i. 5); (d) tax, custom, or tribute — patience with commendation. They what is paid for public ends or purhave done what they ought to do, and poses. Matt. xvii. 25. Rom. xiii. 7. their name is honoured and blessed. (2.) This interpretation, referring it to ~ Ye have heard of the patience of the death of the Saviour, would not Job. As one of the most illustrious accord with the remark of the apostle instances of patient sufferers. See Job in the close of the verse,, that the Lord i. 21. The book of Job was written, is very merciful.' This is what he among other reasons, to show that true says was, seen,' or this was what was religion would bear any form of trial particularly illustrated in the case reto which it could be subjected. See ferred to. Yet this was not particuJob i. 9-1 11; ii. 5, 6. ~ And have larly seen in the death of the Lord seen the end of the Lord. That is, the Jesus. He was indeed most patient end or design which the Lord had in and submissive in his death, and it is the trials of Job, or the result to which true that he showed mercy to the penihe brought the case at last-to wit, that tent malefactor; but this was not the he showed himself to be very merciful particular and most prominent trait to the poor sufferer; that he met him which he evinced in his death. Bewith theexpressions of his approbation sides, if it had been, that would not for the manner in which he bore his have been the thing to which the apostrials; and that he doubled his for- tie would have referred here. His obmer possessions, and restored him to ject was to recommend patience utnder more than his former happiness and trials, not 2mercy showrn to others; and honour. See Job xlii. Augustine, Lu- this lie does by showing (a) that Job ther, Wetstein, and others, understand was an eminent instance of it, and (b) this as referring to the death of the that the result was such as to encouLord Jesus, and as meaning that they rage us to be patient. The end or the had seen the manner -in which he suf- result of the divine dealings in his case fered death, as an example for us. But, was, that the Lord was, very pitiful though this might strike many as the and of tender mercy;' and we may true interpretation, yet the objections hope that it will be so in our case, and to it are insuperable. (1.) It does not should therefore be encouraged to be accord with the proper meaning of the patient under our. trials. ~ Thatc4ha L04 JAMES. [A. Pi. 60. Lord; that the Lord is very piti- let your yea be yea, and your ful, and of tender mercy. nay, nay; lest ye fall into con12 But above all things, my demnation. Drethren, swear a not, neither by 13 Is any among you afflicted I heaven, neither by the earth, let b him pray. Is any merry? neither by any other oath: but let him sing C psalms. a Ma. 5. 34, &c. b 2 Ch. 33. 12. Jon. 2. 2, &c. c Ep. 5. 19 Lord is very pitiful. As he showed rally resorts to it, and in every way it deep compassion in the case of Job, is proper. God only can remove the we have equal reason to suppose that source of sorrow; he can grant unto he will in our own. us c a happy issue out of all our afflic12. But above all things. That is, tions;' he can make them the means be especially careful on this point; of sanctifying the soul. Comp. 2 Chron. whatever else is done let not this be. xxxiii. 12. Ps. xxxiv. 4; cvii. 6, 13, The manner in which James speaks 28. It matters not what is the form of the practice referred to here, shows of the trial, it is a privilege which all that he regarded it as a sin of a very have to go to God in prayer. And it is heinous nature; one that was by all an inestimable privilege. Health fails, means to be avoided by those whom friends die, property is lost, disappointhe addressed. The habit of swearing ments come upon us, danger threatens, by various things was a very common death approaches, and to whom shall one among the Jews, and it was im- we go but to God. He ever lives. He portant to guard those who from among never fails us or disappoints us if we them had been converted to Christian- trust in him, and his ear is rever open ity on that subject. ~ Swear not. See to our cries. This would aie a sad this command illustrated in the Notes world indeed if it were not fur the prion Matt. v. 33, 34. Nearly the same vilege of prayer. The last resource of things are mentioned here as objects millions who suffer-for millions suffer by which they were accustomed to. every day-would be taken away if swear which are referred to by the Sa- men were denied access to the throne viour. ~I But let your yea be yea. of grace. As it is, there is no one so Let there be a simple affirmation, un- poor that he- may not pray; no one so accompanied by any oath or appeal to disconsolate and forsaken that he may God or to any of his works. A man not find in God a friend; no one so who makes that his common method broken-hearted that he is not able to of. speech is the man who will be be- bind up his spirit. One of the designs lieved. See Notes on Matt. v. 37. of affliction is to lead us to the throne ~T Lest ye fall into condemnation. of grace; and it is a happy result of That is, for profaning the name of God. trials if we are led by our trials to seek of The Lord will not hold him guiltless God in prayer. ~ Is any merry? that taketh his name in vain." Ex. The word merry now conveys an idea xx. 7. which is not properly found in the ori13. Is any among you afflicted? ginal word here. It refers now in By sickness, bereavement, disappoint- common usage to light and noisy pleament, persecutions, loss of health or sure; to that which is jovial; to that property. The word used here refers which is attended with laughter, oz to suffering evil of any kind (xuxoiar)t ). which causes laughter, as a merry jest. ~ Let him pray. That is, prayer is In the Scriptures, however, the word appropriate to trial. The mind natu- properly denotes cheerful, pleasant, A. D. 60.] CHAPTER V. 106 14 Is any sick " among you? let him call for the elders of the a Mar. 16. 18. church; and let them pray- over agreeable, and is appliedr to a state of ther it is that which would be fatal if mind free from trouble —-the opposite these means were used or not, but tho of affliction-happy. Prov. xv. 13, 15; direction pertains to any kind of ill. xvii. 22. Isa. xxiv. 7. Luke xv. 23, 24, ness. ~ Let him call for the elders of 29, 32. The Greek word used here the church. Gr. Presbyters. See Notes (sE/v/vfE), means literally, to have the on Acts xv. 2; xi. 30. It cannot be, mind well (sE and Aves5); that is, to supposed that this refers to the apostles, have it happy, or free from trouble; to for it could not be that they would be be cheerful. ~f Let hinm sing psalms. always accessible; besides, instructions That is, if any one is happy; if he is like this were designed to have a perin health, and is prospered; if he has manent character, and to be applicable his friends around him, and there is no- to the church at all times and in all thing to produce anxiety; if he has the places. The reference, therefore, is free exercise of conscience and enjoys doubtless to the ordinary religious religion, it is proper to express that in teachers of the congregation; the offinotes of praise. Comp. Eph. v. 19, 20. cers of the church entrusted with its On the meaning of the word here ren- spiritual interests. The spirit of the dered sing psalms,' see Notes on Eph. command would embrace those who y. 19, where it is rendered imaking are pastors, and any others to whom melody. It does not mean to sing the spiritual interests of the congregapsalms in contradistinction from, sing- tion are confided-ruling elders, deaing hymns, but the reference is to any cons, &c. If the allusion is to the orsongs of praise. Praise is appropriate dinary officers of the church, it is evito such a state of mind. The heart dent that the cure to be hoped for (ver. naturally gives utterance to its emo- 15) was not miraculous, but was that tions in songs of thanksgiving. The to be expected in the use of appropriate sentiment in this verse is well expressed means accompanied by prayer. It may in the beautiful stanza, be added, as worthy of note, that the apostle says they should, call' for the In every joy that crowns my days, elders of the church; that is, they in every pain I bear, My heart shall find delight in praise, should send for them. They should Or seek relief in prayer. not wait for them to hear of their sickM1rs. Williams. ness, as they might happen to, but 14. Is any sick among you. In they should cause them to be informed the previous verse the reference was to of it, and give them an opportunity of affliction in general, and the duty there visiting them and praying with them urged was one that was applicable to Nothing is more common than for perall forms of trial. The subject of sick- sons-even members of the church-to ness, however, is so important, since be sick a long time, and to presume it so often occurs, that a specific direc- that their pastor must know all about tion was desirable. That direction is it; and then they wonder that he does to call in the aid of others to lead our not come to see them, and think hard thoughts, and to aid us in our devo- of him because he does not. A pastor tions, because one who is sick is less cannot hbe supposed to know every able to direct his own reflections and thing; nor can it be presumed that he to pray for himself than he is in other knows when persons are sick any more forms of trial.:- Nothing is said here than he can know any thing else, unrespecting the degree of sickness, whe- less he is apprised of it; and many I06. JAMES. (A. D. 60 hirn, anointing him with oil in 15 And the prayer of faith the name of the Lord: shall save the sick, and the Lord hard thoughts, and many suspicions healing properties. Niebuhr (Beschrof neglect would be avoided, if, when ieb. von Arabien, s. 131) says,'The persons are sick, they would in some southern Arabians believe that to anway inform their pastor of it. It should oint with oil strengthens the body, and always be presumed of a minister of secures it against the oppressive heat the gospel that he is ready to visit the of the sun, as they go nearly naked. sick. But how can he go unless he is They believe that the oil closes the in some way apprised of the illness of pores of the skin, and thus prevents those who need his counsel and his the effect of the excessive heat by which prayers 1 The sick send for their fa- the body is so much weakened; permily physician; why should they pre- haps also they regard it as contributing sume that their pastor will know of to beauty, by giving the skin a glossy their illness any more than that their appearance. I myself frequently have physician will? ~ And let them pray observed that the sailors in the ships over him. With him, and for him. from Dsjidda and Loheia, as well as A man who is sick is often little capa- the' common Arabs in Tehama, anble of praying himself; and it is a pri- ointed their bodies with oil, in order to vilege to have some one to lead his guard themselves against the heat. thoughts in devotion. Besides, the The Jews in Mocha assured Mr. For-. prayer of a good man may be of avcil skal, that the Mohammedans as well in restoring him to health. ver. 15. as the Jews, in Sana, when they were Prayer is always one important means sick, were accustomed to anoint the of obtaining the divine favour, and body with oil.' Rosenmiiller, Morgenthere is no place where it is more ap- land, in loc. ~F In the name of the propriate than by the bed-side of sick- Lord. By the authority or direction ness. That relief from pain may be of the Lord; or as an act in accordgranted; that the mind may be calm ance with his will, and that will meet and submissive; that the medicines with his approbation. When we do employed may be blessed to a restora- any thing that tends to promote virtue, tion to health; that past sins may be to alleviate misery, to instruct ignoforgiven; that he who is sick may be rance, to save life, or to prepare others sanctified by his trials; that he may for heaven, it is right to feel that be restored to health, or prepared for we are doing it in the name of the his, last change'-all these are subjects Lord. Comp. for such uses of the of prayer which we feel to be appro- phrase, in the name of the Lord,' and priate in such a case, and every sick,in my name,' Matt. x. 22; xviii. 5,20; man should avail himself of the aid of xix. 29; xxiv. 9. Mark ix. 41; xiii. 13. those who, have an interest at the Luke xxi. 12, 17. -Rev. ii. 3. Col. iii. throne of grace,' that they may be ob- 17. There is no reason to think that tained. ~'Anointing him with oil. the phrase is used here to denote any Oil, or unguents of various kinds, were peculiar religious rite or, sacrament.' much used among the ancients, both It was to be done in the name of the in health and in sickness. The oil Lord, as any other good deed is. which was commonly employed was 15. And the prayer of faith. The olive oil. See Notes on Isa. i. 6. Luke prayer offered in faith, or in the exerx. 34. The custom of anointing the cise of confidence in God. It is not sick with oil still prevails in the East, said that the particular form of the faith for it is believed to have medicinal or exercised shall be that the sick man A. D. 60.1 CHAPTER V. 107 shall raise him up; and if a he have committed sins, they shall a Is. 33. 24. be forgiven him. will certainly recover; but there is to understood in a more general sense as be unwavering confidence in God, a denoting that such sickness would be belief that he will do what is best, the means of bringing the sins of the and a cheerful committing of the cause past life to remembrance, especially if into his hands. We express our ear- the one who was sick had been unfaithnest wish, and leave the case with him. ful to his Christian vows; and that the The prayer of faith is to accompany sickness in connection with the prayers the use of means, for all means would offered would bring him to true repentbe ineffectual without the blessing of ance, and would recover him from his God. ~ Shall save the sick, and the wanderings. On backsliding and errLord shall raise hint up. This must ing Christians sickness often has this be understood, as such promises are effect, and the subsequent life is so de. everywhere, with this restriction, that voted- and consistent as to show that they will be restored to health if it shall the past unfaithfulness of him who has be the will of God; if he shall deem it been afflicted is forgiven. for the best. It cannot be taken in the This passage (vs. 14, 15) is importabsolute and unconditional sense, for ant not only for the counsel which it then, if these means were used, the gives to the sick, but because it has sick person would always recover, no been employed by the Roman Catholic matter how often he might be sick, and communion as almost the only portion he need never die. The design is to of the Bible referred to to sustain one encourage them to the use of these of the peculiar rites of their religionmeans with a strong hope that it would that of extreme unction' —a sacrabe effectual. It may fairly be inferred ment,' as they suppose, to be adminisfrom this statement (1.) That there tered to those who are dying. It is of would be cases, in large numbers, where importance, therefore, to inquire more these means would be attended with particularly into its meaning. There this happy result; and (2.) That there can be but three views taken of the was so much encouragement to do it passage: I. That it refers to a mirathat it would be proper in any case of culous healing by the.apostles, or by sickness to make use of these means. other early ministers of religion who It may be added that no one can de- were endowed with the power of healmonstrate that this promise has not ing diseases in this manner. This been in numerous instances fulfilled. is the interpretation of Doddridge, There are instances, not a few, where Macknight, Benson, and others. But recovery from sickness seems to be in to this view the objections seem to me direct answer to prayer, and no one to be insuperable: (a) Nothing of this can prove that it is not so. Compare kind is said by the apostle, and this is the case of Hezekiah, in Isa. xxxviii. not necessary to be supposed in order 1 —.5. ~r And if he have committed to a fair interpretation of the passage. sins, they shall be forgiven him. Per- (b) The reference, as already observed, haps there may be a particular allusion is clearly not to the apostles, but to the here to sins which may have brought ordinary officers of the church, for such on the sickness as a punishment. In a reference would be naturally underthat case the removal of the disease in stood by the word presbyters; and to answer to prayer would be an evidence suppose that this refers to miracles, that the sin was pardoned. Comp. would be to suppose that this was a Matt. ix. 2. But the promise may be common endowment of the ordinary 108 JAMES. [A. D. 60. ministers of religion. But there was ference to his burial (Notes, Matt. xxvi no promise of this, and there is no ev:- 12); but the Saviour did not say that deuce that they possessed it. In regar;l it was with reference to his death, or to the extent of the promise, ",they was designed in any way to prepare shall lay hands on the sick and they him to die, nor is there any instance in shall recover," see Notes on Mark xvi. the Bible in which such a rite is men17, 18. (c) If this referred to the tioned. The ceremony of extreme uncpower of working miracles, and if the tion has its foundation in two things promise was absolute, then death would first, in superstition, in the desire of not have occurred at all among the something that shall operate as a charmi, early disciples. It would have been or that shall possess physical efficiency easy to secure a restoration to health in calming the apprehensions of a trouin any instance where a minister of bled conscience, and in preparing the religion was at hand. I. It is sup- guilty to die; and, second, in the -fact posed by the Roman Catholics to give that it gives immense power to the sanction to the practice of,extreme priesthood. Nothing is better adapted unction,' and to prove that this was to impart such power than a prevalent practised in the primitive church. But belief that a minister of religion holds the objections to this are still more ob- in his hands the ability to alleviate the vious: (a) It was not to be performed pangs of the dying, and to furnish a at death, or in the immediate prospect sure passport to a world of bliss. There of death, but in sickness at any time. is deep philosophy in that which has There is no hint that it was to be only led to the belief of this doctrine, for when the patient was past all hope of the dying look around for consolarecovery, or in view of the fact that he tion and support, and they grasp at was to die. But, extreme unction,' any thing which will promise ease to from its very nature, is to be practised a troubled conscience, and the hope of only where the patient is past all hope heaven. The gospel has made arrangeof recovery. (b) It was not with a view ments to meet this state of mind in-a to his death, but to his living, that it better way —in the evidence which the was to be practised at all. It was not guilty may have that by repentance that he might be prepared to die, but and faith their sins are blotted out that he might be restored to health- through the blood of the cross. III. The "t and the prayer of faith shall save the remaining supposition, therefore, and, sick, and the Lord shall raise him up." as it seems to me, the true one, is, that But' extreme unction' can be with no the anointing with oil was, in accordsuch reference and no such hope. It ance with a common custom, regarded is only with the expectation that the as medicinal, and that a blessing was patient is about to die; and if there to be invoked on this as a means of were any expectation that he would restoration to health. Besides what be raised up even by this ordinance, it has been already said, the following could not be administered as, extreme suggestions may be made in addition unction.' (c) The ordinance practised (a) This was, as we have seen, a comas; extreme unction' is a rite wholly mon usage in the East, and is to this unauthorized in the Scriptures, unless day. (b) This interpretation meets all it be by this passage. There are in- that is demanded to a fair understandstances indeed of persons being em- ing of what is said by the apostle. (c) balmed after death; it was a fact also Every thing thus directed is rational that the Saviour said of Mary, when and proper. It is proper to call in the she poured ointment on his body, that ministers of religion in time of sickshe, did it for his burial,' or with re- ness, and to ask their counsels and A. D. 60.] CHAPTER V. 109 16 Confess a your faults one to another, and pray one for ana Ac. 19. 18. their prayers. It is proper to make The particular reason for doing it which use of the ordinary means of restora- is here specified is, that it would contion to health. It was proper then, as tribute to a restoration to health — that it is now, to do this in the name of ye may be healed.' In the case specithe Lord;' that is, believing that it is fied, this might be supposed to contriin; accordance with his benevolent ar- bute to a restoration to health from one rangements, and making use of means of two causes: (1.) If the sickness had which he has appointed. And it was been brought upon them as a special proper then, as it is now, having made, act of divine visitation for sin, it might use of those means, to implore the di- be hoped that when the confession was vine blessing on them, and to feel that made the hand of God would be withtheir efficacy depends wholly on him. drawn; or (2.) In any case, if the mind Thus used, there was ground of hope was troubled by the recollection of and of faith in regard to the recovery guilt, it might be hoped that the calmof the sufferer; and no one can show ness and peace resulting from confes. that in thousands of instances in the sion would be favourable to a restoraapostles' day, and since, the prayer of tion to health. The former case would faith, accompanying the proper use of of course be more applicable to the means, may not have raised up those times of the apostles; the latter would who were on the borders of the grave, pertain to all times. Disease is often and who but for these means would greatly aggravated by the trouble of have died. mind which arises from conscious guilt, 16. Confess your faults one to an- and in such a case nothing will contriother. This seems primarily to refer bute more directly to recovery than the to those who were sick, since it is add- restoration of peace to the soul agitated ed,, that ye may be healed.' The fair by guilt, and by the dread of a judginterpretation is, that it might be sup- ment to come. This may be secured posed that such confession would con- by confession —confession made first tribute to a restoration to health. The to God, and then to those who are case supposed all along here (see ver. wronged. It may be added that this 15) is, that the sickness referred to had is a duty to which we are prompted by been brought upon the patient for his the very nature of our feelings when sins, apparently as a punishment for we are sick, and by the fact that no some particular transgressions. Comp. one is willing to die with guilt on his Notes on 1 Cor. xi. 30. In such a conscience; without having done every case, it is said that if those who were thing that he can to be at peace with all sick would make confession of their the world. This passage is one on which sins, it would, in connection with Roman Catholics rely to demonstrate prayer, be an important means of resto- the propriety of, amLricular confession,' ration to health. The.duty inculcated, or confession made to a priest with a and which is equally binding on all view to an absolution of sin. The now, is, that if we are sick, and are doctrine which is held on that point is, conscious that we have injured any that it is a duty to confess to a priest, persons, to make confession to them. at certain seasons, all our sins, secret This:indeed is a duty at all times, but and open, of which we have been in health it is often- neglected, and there guilty; all our improper thoughts, deis a special propriety that such confes- sires, words and actions; and that the sion should be made when we are sick. priest has power to declare on suca 10 110 JAMES. [A. D. 60 other, that ye may be healed. The effectual fervent prayer of a Ps. 145. 19. a righteous man availeth much.' confession that the sins are forgiven. continually.' Nothing gives so much But never was any text less pertinent power to a priesthood as the suppoto prove a doctrine than this passage sition that they have the power of to demonstrate that. For (1.) The absolution. Nothing serves so much confession here enjoined is not to be to pollute the soul as to keep impure made by a person in health, that he thoughts before the mind long enough may obtain salvation, but by a sick to make the confession, and to state person, that he may be healed; (2.) them in words. Nothing gives a man As mutual confession is here enjoined, so much power over a female as to a priest would be as much bound to have it supposed that it is required by confess to the people as the people to religion, and appertains to the sacred a priest; (3.) No mention is made of office, that all that passes in the mind a priest at all, or even of a minister of should be disclosed to him. The thought religion, as the one to whom the con- which but for the necessity of confesfession is to be made; (4.) The con- sion would have vanished at once; the fession referred to is for, faults' with image which would have departed as reference to'one another;' that is, soon as it came before the mind but where one has injured another, and for the necessity of retaining it to make nothing is said of confessing faults confession —these are the things over to those whom we have not injured which a man would seek to have conat all; (5.) There is no mention here trol, and to which he would desire to of absolution either by a priest or any have access, if he wished to accomplish other person;: (6.) If any thing is purposes of villany. The very thing meant by absolution that is scriptural, which a seducer would desire would it may as well be pronounced by one be the power of knowing all the person as another; by a layman as a thoughts of his intended victim; and clergyman. All that it can mean is, if the thoughts which pass through that God promises pardon to those who the soul could be known,. virtue woauld are truly penitent, and this fact may be safe nowhere. Nothing probably as well be stated by one person as an- under the name of religion has ever other. No priest, no man whatever, is donb more to corrupt the morals of a empowered to say to another either community than the practice of auricuthat he is truly penitent, or to forgive lar confession. ~ And pray for one sin.'Who can forgive sins but God another. One for the other; mutually. only?' None but he whose law has Those who have done injury, and those been violated, or who has been wronged, who are injured, should pray for' each can pardon an offence. No third per- other. The apostle does not seem here, son can forgive a sin which a man has as in vs. 14, 15, to refer particularly to committed against a neighbour; no one the prayers of the ministers of religion, but a parent can pardon the offences or the elders of the church, but refers of which his own children have been to it as a duty appertaining to all guilty towards him; and who can put Christians. ~ That ye may be healed. himself in the place of God, and pre- Not with'reference to death, and theresume to pardon the sins which his fore not relating to extreme unction,' creatures have committed against him? but in order that the sick may be re(7.) The practice of, auricular confes- stored again to health. This is said sion' is, evil, and only evil, and that in connection with the duty of confes. A. D. 60.] CHAPTER V. 111 sion, as well as prayer, and it seems kind of prayer referred to here. It is to be implied that both might contri- not listless, indiifferent, cold, lifeless, as bute to a restoration to health. Of the if there were no vitality in it or power, way in which prayer would do this, but that which is adapted to be effithere can be no doubt, for all healing cient-earnest, sincere, hearty, persecomes from God, and it is reasonable vering. There is but a single word in to suppose that this might be bestowed the original to answer to the translation in answer to prayer. Of the way in effectualfervent. Macknight and Dodwhich confession might do this, see the dridge suppose that the reference is to remarks already made, We should a kind of prayer,inwrought by the be deciding without evidence if we Spirit,' or the,inwrought prayer;' but should say that sickness never colnes the whole force of the original is exnow as a particular judgment for some pressed by the word energetic, or earforms of sin, and that it might not be nest. ~ Of a righteous man. The removed if the suffering offender would quality on which the success of the make full confession to God, or to him prayer depends is not the talent, learnwhom he has wronged, and should re- ing, rank, wealth, or office of the man solve to offend no more. Perhaps this who prays, but the fact that he is a is, oftener than we suppose, one of the I righteous man;' that is, a good man, methods which God takes to bring his and this may be found in the ranks of offending and backsliding children back the poor as certainly as the rich; among to himself, or to warn and reclaim the laymen, as well as among the ministers guilty. When, after being laid on a of religion; among slaves as well as bed of pain, his children are led to re- among their masters. 1~ Availeth much. flect on their violated vows and their Z st. Is strong; has efficacy; preunfaithfulness, and resolve to sin no vails. The idea of strength orpower more, they are raised up again to health, is that which enters into the word; and made eminently useful to the strength that overcomes resistance and church. So calamity, by disease or in secures the object. Comp. Matt. vii. other forms, often comes upon the vi- 28. Acts xix. 16. Rev. xii. 8. It has cious and the abandoned. They are been said that,prayer moves the arm led to reflection and to repentance. that moves the world;' and if there is They resolve to reform, and the natural any thing that can prevail with God it effects of their sinful course are arrest- is prayer-humble, fervent, earnest peed, and they become examples of virtue titioning. We have no power to conand usefulness in the world. ~ The trol him; we cannot dictate or prescribe effectual fervent prayer. The word to' him; we cannot resist him in the effectual is not the most happy trans- execution of his purposes; but we may lation here, since it seems to do little ASK him for what we desire, and he more than to state a truism - that a has graciously said that such asking prayer which is effectual is availing- may effect much for our own good and that is, that it is effectual. The Greek the good of our fellow-men. Nothing word (ivep7yovpsEvn) would be better has been more clearly demonstrated in rendered by the word energetic, which the history of the world than that indeed is derived from it. The word prayer is effectual in obtaining blessproperly refers to that which has power; ings from God, and in accomplishing which in its own nature is fitted to great and valuable purposes. It has produce an effect. It is not so much indeed no intrinsic power, but God has that it actually does' produce an effect, graciously purposed that his favour as that it is fitted to do it. This is the shall be granted to those who call' upon 112 JAMES. [A. D. 60. 17 Elias was a mall subject to not rain; and it rained not on like passions as we are, and he the earth by the space of three prayed I earnestly that it might years and six months. a I Ki. 17. 1. 1 or, in prayer. 18 And he prayed again,' and b I i. 18. 42, 45. him, and that what no mere human with prayer'-a Hebraism to denote power can effect should be produced that he prayed earnestly. Comp. Luke by his power in answer to prayer. xxii. ] 5. This manner of speaking is 17 Elias. The common way of common in Hebrew. Comp. 1 Sam. writing the word Elj'ah in the New xxvi. 25. Ps. cxviii. 18. Lam. i. 2Z Testament. Matt. xi. 14; xvi. ]4; The reference here is undoubtedly to xvii. 3, &c. IT Was a man subject to I Kings xvii. 1. In that place, howlike passions as we are. This does ever, it is not said that Elijah prayed, not mean that Elijah was passionate but that he said, c As the Lord God of in the sense in which that word is now Israel liveth, before whom I stand, there commonly used; that is, that he was shall not be dewnor rain these three excitable or irritable, or that he was years but according to my word." the victim of the same corrupt passions Either James interprets this as a prayer, and propensities to which other men because it could be accomplished only are subject, but that he was like affect- by prayer, or he states what had been ed; that he was capable of suffering handed down by tradition as the way the same things, or being affected in in which the miracle was effected. the same manner. In other words, he There can be no reasonable doubt that was a mere man, subject to the same prayer was employed in the case, for weaknesses and infirmities as other even the miracles of the Saviour were men. Comp. Notes on Acts xiv. 15. accomplished in connection with prayer. The apostle is illustrating the efficacy John xi. 41, 42. ~T That it might not of prayer. In doing this he refers to rain. Not to gratify any private rean undoubted case where prayer had sentment of his, but as a punishment such efficacy. But to this it might be on the land for the idolatry which preobjected that Elijah was a distinguished vailed in the time of Ahab. Famine prophet, and that it was reasonable to was one of the principal methods by suppose that his prayer would be heard. which God punished his people for It might be said that his example their sins. ~ And it rained not on could not be adduced to prove that the the earth. On the land of Palestine, prayers of those who were not favoured for so the word earth is frequently unwith such advantages would be heard, derstood in the Bible. See Notes on and especially that it could not be ar- Luke ii. 1. There is no reason to gued from his case that the prayers of suppose that the famine extended bethe ignorant, and of the weak, and of yond the country that was subject to children and of servants, would be an- Ahab. IT By the space. For the time. swered. To meet this, the apostle says ~ Of three years azd six months. See that he was a mere man; with the this explained in the Notes on Luke same natural propensities and infirtni- iv. 25. Comp. Lightfoot, Horae Heties as other men, and that therefore braicae, on Luke iv. 25. his ease is one which should encourage 18. And he prayed again. The all to pray. It was an instance of the allusion here seems to be to I1 Kings efficacy of prayer, and not an illbstra- xviii. 42, 45, though it is not expressly tion of the power of a prophet. If And said there that he prayed. Perhaps it fe prayed earnestly. Gr.'He prayed might be fairly gathered from the nar. A. D. 60.] CHAPTER V. 113 the heaven gave rain, and the err from the truth, and one earth brought forth her fruit. convert him, 19 Brethren, if any of you do 20 Let him know, that he a Mat. 18. 15. which converteth the sinner from rative that he did pray, or at least that teaches and requires. What is here would be the presumption, for he put said does not appear to have any conhimself into a natural attitude of prayer. nection with what precedes, but the ",'He cast himself down upon the earth, apostle seems to have supposed that and put his face between his knees." such a case might occur; and, in the 1 Kings xviii. 42. In such circum- conclusion of the epistle, he called their stances it is to be fairly presumed that attention to the importance of endeasuch a man would pray; but it is re- vouring to save an erring brother, if markable that it is not expressly men- such an instance should happen. The tioned, and quite as remarkable that exhortation would be proper in addressJames should have made his argument ing a letter to any church, or in pubturn on a thing which is not expressly licly addressing any congregation. mentioned, but which seems to have ~ And one convert him. This does been a matter of inference. It seems not mean convert him as a sinner, or probable to me, therefore, that there regenerate him, but turn him from the was some tradition on which he relied, error of his way; bring him back from or that it was a common interpretation his wanderings; re-establish him in the of the passage in 1 Kings, that Elijah truth, and in the practice of virtue and prayed earnestly, and that this was religion. So far as the word used here generally believed by those to whom the is concerned (ii7saaepiE/4), he who had apostle wrote. Of the fact that Elijah erred from the truth, and who was to wasamanofprayer,noonecoulddoubt; be converted, may have been a true and in these circumstances the tradition Christian before. The word means and common belief were sufficient to simply to turn-sc., from his way of justify the argument which is employed error. See Notes on Luke xxii. 32. here. ~[ And the heaven gave rain. 20. Let him know. Let him who The clouds gave rain. ",The heaven converts the other know for his enwas black with clouds and wind, and couragement. 1' That he which conthere was a great rain." 1 Kings xviii. verteth the sinner from the error of his 45. ~ And the earth brought forth way. Any sinner; any one who has her fruit. The famine ceased, and the done wrong. This is a general princiland again became productive. The pie applicable to this case and to all case referred to here was indeed a mi- others of the same kind. It is a uniracle, but it was a case of the power versal truth that he who turns a sinner of prayer, and therefore to the point. from a wicked path does a work which If God would work a miracle in answer is acceptable to God, and which will in to prayer, it is reasonable to presume some way receive tokens of his approthat he will bestow upon us the bless- bation. Comp. Deut. xii. 3. No work ings which we need in the same way. which man can perform is more ac19. Brethren, if any of you do err ceptable to God; none will be followed front the truth. Either doctrinally with higher rewards. In the language and speculatively, by embracing error; which is used here by the apostle, it is or practically, by falling into sinful evidently intended not to deny that sucpractices. Either of these may be cess in converting a sinner, or in reclaim. called, erring from the truth,' because ing one from the error of his ways, is to they are contrary to what the truth be traced to the grace of God; but the 10* 114 JAMES. [A. D. 60. the error of his way shall save a soul from death, and shall hide a Pr. 10. 12. 1 Pe. 4. 8. a multitude of sins. apostle here refers only to the divine they shall not be punished. This must feeling towards the individual who mean either the sins which he has comshall attempt it, and the rewards which mitted who is thus converted and saved, he may hope to receive. The reward or the sins of him who converts him. bestowed, the good intended and done, Whichever is the meaning, a strong would be the same as if the individual motive is presented for endeavouring were able to do the work himself. God to save a sinner from the error of his approves and loveshis aims and efflbrts, ways. It is not easy to determine though the success is ultimately to be which is the true sense. Expositors traced to himself. T Shall save a soul have been about equally divided respectfrom death. It has been doubted ing the meaning. Doddridge adopts whether this refers to his own soul, or substantially both interpretations, parato the soul of him who is converted. phrasing it,,not only procuring the Several manuscripts, and the Vulgate, pardon of those committed by the conSyriac, Arabic, and Coptic versions, vert, but also engaging God to look here read,,his soul.' The most natu- with greater indulgence on his own ral interpretation of the passage is, to character, and to be less ready to mark refer it to the soul of the one converted severely what he has done amiss." rather than of him who converts him. The Jews regarded it as a meritorious This accords better with the uniform act to turn a sinner from the error of teaching of the New Testament, since his ways, and it is possible that James it is nowhere else taught that the me- may have had some of their maxims in thod of saving our souls is by convert- his eye. Comp. Clarke, in loc. Though ing others; and this interpretation will it may not be possible to determine meet all that the scope of the passage with certainty whether the apostle here demands. The object of the apostle is refers to the sins of him who converts to present a motive for endeavouring another, or of him who is converted, to convert one who has wandered away; yet it seems to me that the reference is and assuredly a sufficient motive for probably to the latter, for the following that is furnished in the fact that by reasons: (1.) Such an interpretation this means an immortal soul would be will meet all that is fairly implied in saved from eternal ruin. The word the language. (2.) This interpretation death here must refer to eternal death, will furnish a strong motive for what or to future punishment. There is no the apostle'expects us to do. The other death which the soul is in danger motive presented is, according to this, of dying. The body dies and moulders that sin will not be punished. But away, but the soul is immortal. The this is always a good motive for putapostle cannot mean that he would ting forth efforts in the cause of religion, save the soul from annihilation, for it and quite as powerful when drawn is in no danger of that. This passage from our doing good to others as when proves, then, that there is a death which applied to ourselves. (3.) This is a the soul may die; that there is a con- safe interpretation; the other is atdition which may properly be called tended with danger. According to death as a consequence of sin; and this, the effort would be one of pure that the soul will suffer that unless it benevolence, and there would be no is converted. ~ And shall hide a mul- danger of depending on what we do titude of sins. Shall cover them over as a ground of acceptance with God.;o that they shall not be seen; that is, The other interpretation would seem A. ). 60.] CHAPTER V. 115 to teach- that our sins might be forgiven low sinner from being punished for his on some other ground than that of the sins. It may be added, in the concluatonement-by virtue of some act of sion of the Notes on this epistle, that our own. And (4.) There might be this motive is one which is sufficient danger, if it be supposed that this refers to stimulate us to great and constant to the fact that our sins are to be co- efforts to save others. Sin is the vered up by this act, of supposing that source of all the evil in the universe, by endeavouring to convert others we and the great object which a benevomay live in sin with impunity; that lent heart ought to have should he that however we live we shall be safe if we its desolating effects may be stayed: lead others to repentance and salvation. that the sinner may be pardoned; and If the motive be the simple desire to that the guilty soul may be saved from hide the sins of others; to procure their its consequences in the future world. pardon; to save a soul from death This is the design of God in the plan without any supposition that by that of redemption; this was the object of we are making an atonement for our the Saviour in giving himself to die; own sins, it is a good one, a safe one. this is the purpose of the Holy Spirit But if the idea is that by this act we in renewing and sanctifying the soul; are making some atonement for our and this is the great end of all those own offences, and that we may thus acts of divine providence by which the work out a righteousness of our own, sinner is warned and turned to God. the idea is one that is every way dan- When we come to die, as we shall gerous to the great doctrine of justifi- soon, it will give us more pleasure to cation by faith, and is contrary to the be able to recollect that we have been whole teaching of the Bible. For these the means of saving one soul from reasons it seems to me that the true death, than to have enjoyed all the interpretation is, that the passage refers pleasures which sense can furnish, or to the sins of others, not our own; and to have gained all the honour and wealth that the simple motive here presented which the world can give. is, that in this way we may save a fel THE FIRST EPISTLE GENERAL OF PETER INTRODUCTION. ThaE first epistle of Peter has never been doubted to be the production of the apostle of that name. While there were doubts respecting the genuineness of the second epistle (see Intro. to that epistle, ~ 1), the unvarying testimony of his. tory, and the uniform belief of the church, ascribe this epistle to him. Indeed, there is no ancient writing whatever of which there is more certainty in regard to the authorship. The history of Peter is so fully detailed in the New Testament, that it is not necessary to go into any extended statement of his biography in order to an exposition of his epistles. No particular light would be reflected on them from the details of his life; and in order, therefore, to their exposition, it is not necessary to have any farther information of him than what is contained in the New Testament itself. Those who may wish to obtain all the knowledge of his life which can now be had, may find ample details in Lardner, vol. vi. pp. 203-254, ed. London, 1829; Koppe, Proleg.; and Bacon's Lives of the Apostles, pp. 43-286. There are some questions, however, which it is important to consider in order to an intelligent understanding of his epistles. ~ 1. The persons to whom the first Epistle was addressed. This epistle purports to have been addressed ",to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia." All these were provinces of Asia Minor, and there is no difficulty, therefore, in regard to the places where those to whom the epistle was written resided. The only question is, who they were who are thus designated as, strangers scattered abroad,' or strangers of the dispersion (taplst8zo to 86cauopd). Comp. Notes on ch. i. 1. In regard to this, various opinions have been held. (1.) That thev were native-born Jews, who had been converted to the Christian faith. Of this opinion were Eusebius, Jerome, Grotius, Beza, Mill, Cave, and others. The principal argument for this opinion is, the appellation given to them, ch. i. 1,'strangers scattered abroad,' and what is said in ch. ii. 9; iii. 6, which it is supposed is language which would be applied only to those of Hebrew extraction. (2.) A second opinion has been that the persons to whom it was sent were_ all of Gentile origin. Of this opinion were Procopius, Cassiodorus, and more recently Wetstein. This belief is founded chiefly on such passages as the following, ch. i. 18; ii. 10; iv. 3, which are supposed to show that they who were thus addressed were formerly idolaters. (cxvi) INTROD UCTION. CtXVii (3.) A third opinion has been that they were Gentiles by birth, but had been Jewish proselytes, or, Proselytes of the Gate,' and had then been converted to Christianity. This sentiment was defended by Michaelis, chiefly on the ground hat the phrase in ch. i. 1,,strangers of the dispersion,' when followed by the name of a heathen country or people, in the genitive case, denotes the Jews who were dispersed there, and yet that there is evidence in the epistle that they were not native-born Jews. (4.) A fourth opinion has been that the persons referred to were not Jews in general, but those of the ten tribes who had wandered from Babylon and the adjacent regions into Asia Minor. This opinion is mentioned by Michaelis as having been entertained by some persons, but no reasons are assigned for it. (5.) A fifth opinion has been that the persons referred to were Christians, converted from both Jews and Gentiles, with no particular reference to their extraction; that there were those among them who had been converted from the Jews, and those who had been Gentiles, and that the apostle addresses them as Christians, though employing language such as the Jews had been accustomed to when speaking of those of their own nation who were scattered abroad, This is the opinion of Lardner, Estius, Whitby, Wolfius, and Doddridge. That this last opinion is the correct one, seems to me to be clear from the epistle itself. Nothing- can be plainer than that the apostle, while in the main he addresses Christians as such, whether they had been Jews or heathen, yet occasionally makes such allusions, and uses such language, as to show that he had his eye, at one time, on some who had been Jews, and again on some who had been pagans. This is clear, I think, from the following considerations: 1. The address of the epistle is general, not directed particularly either to the Jews or to the Gentiles. Thus in ch. v. 14, he says, ", Peace be with you all that are in Christ Jesus." From this it would seem that the epistle was addressed to all true Christians in the region designated in ch. i. 1. But no one can doubt that there were Christians there who had been Jews, and also those who had been Gentiles. The same thing is apparent from the second epistle, for it is certain from 2 Pet. iii. 2, that the second- epistle was addressed to the same persons as the first. But the address in the second epistle is to Christians residing in Asia Minor, without particular reference to their origin. Thus in ch. i. 1, "4 To them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ." The same thing is apparent also from the address of the first epistle; ", To the elect strangers scattered throughout Pontus," &c. That is,, to the strangers of the dispersion who are chosen, or who are true Christians, scattered abroad.' The term' elect' is one which would apply to all who were Christians;: and the phrase' the strangers of the dispersion,' is that which one who had been educated as a Hebrew would be likely to apply to those whom he regarded as the people of God dwelling out of Palestine. The Jews were accustomed to use this expression to denote their own people who were dispersed among the Gentiles, and nothing would be more natural than that one who had been educated as a Hebrew and then converted to Christianity, as Peter had been, should apply this phrase indiscriminately to Christians living out of Palestine. See the Notes on the passage. These considerations make it clear that in writing this epistle he had reference to Christians as sutch, and meant that all who were Christians in the parts of Asia Minor which he mentions (ch. i. 1), should regard the epistle as addressed to them. Yet, 2. There are some allusions in the epistle which look as if a part of them at Zv I I I INTRODUIO b'lN. east had been Jews before their conversion, or,,!1 as a Jew would better understand than a Gentile would, Indeed, nothi: is more probable than that there were Jewish converts in that region. VVi: know that there were many Jews in Asia Minor, and from the Acts of the Apostles it is morally certain that not a few of them had been converted to the Christian faith under the la. bours of Paul. Of the allusions of the kind referred to in the epistle, the fol. lowing may be taken as specimens: "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people." ch. ii. 9. This is such language as was commonly used by the Jews when addressing their own countrymen as the people of God, and would seenm to imply that to some of those at least to whom the epistle was addressed, it was language which would be familiar. See also ch. iii. 6. It should be said, however, that these passages are not positive proof that any among them were Hebrews. While it is true that it is such language as would be naturally employed in addressing those who were, and while it supposes an acquaintance among them with the Old Testament, it is also true that it is such language as one who had himself been educated as an Hebrew would not unnaturally employ when addressing any whom he regarded as the people of God. 3. The passages in the epistle which imply that many of those to whom it was addressed had been Gentiles or idolaters, are still more clear. Such passages are the following: ", As obedient children, not fashioning yourselves according to your former lusts in your ignorance." ch. i. 14.,'This," says Dr. Lardner, ", might be very pertinently said to men converted from Gentilism to Christianity; but no such thing is ever said by the apostles concerning the Jewish people who had been favoured with the divine revelation, and had the knowledge of the true God." So in ch. ii. 9, Peter speaks of them as ", having been called out of darkness into marvellous light." The word darkness' is one which would be naturally applied to those who had been heathens, but would not be likely to be applied to those who had had the knowledge of God as revealed in the Jewish Scriptures. So in ch. ii. 10, it is expressly said of them, ", which in time past was not a people, but are now the people of God" —language which would not be applied to those who had been Jews. So also ch. iv. 3, ", For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in -lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries." Though the apostle here uses the word us,' grouping himself with them, yet it cannot be supposed that he means to charge himself with these things. It is a mild and gentle way of speech, adopted not to give offence, and is such language as a minister of the gospel would now use, who felt that he was himself a sinner, in addressing a church made up of many individuals. Though it might be true that he had not been guilty of the particular offeices which he specifies, yet in speaking in the name of the church, he would use the term we, and use it honestly and correctly. It would be true that the church had been formerly guilty of these things; and this would be a much more mild, proper, and effective method of address, than to say you. But the passages adduced here prove conclusively that some of those whom Peter addresses in the epistle had been formerly idolaters, and had been addicted to the sins which idolaters are accustomed to commit. These considerations make it clear that the epistle was addressed to those Christians in general who were scattered throughout the various provinces of Asia Minor which are specified in ch. i. 1, whether they had been Jews or Gentiles. It is probable that the great body of them had been converted from ths INTRODUCTION., cXiX heathen, though there were doubtless Jewish converts intermingled with them, and Peter uses such language as would be natural for one who had been a Jew himself in addressing those whom he now regarded as the chosen of God. ~ 2. The time and place of writing the Epistle. On this point also there has been no little diversity of opinion. The only designation of the place where it was written which occurs in the epistle is in ch. v. 13: " The church that is at Babylon, elected together with you, saluteth you." From this it is clear that it was written at Babylon, but still there has been no little difference of opinion as to what place is meant here by Babylon. Some have supposed that it refers to the well-known place of that name on the Euphrates; others to a Babylon situated in Lower Egypt; others to Jerusalem or Rome, represented as Babylon. The claims of each of these places it is proper to examine. The order in which this is done is not material. (1.) The opinion that the' Babylon' mentioned in the epistle refers to a place of that name in Egypt, not far from Cairo. This opinion was held by Pearson and Le Clerc, and by most of the Coptic interpreters, who have endeavoured to vindicate the honour of their own country, Egypt, as a place where one of the books of Scripture was composed. See Koppe, Proleg. 12. That there was such a place in Egypt, there can be no doubt. It was a small town to the north-east of Cairo, where there was a strong castle in the time of Strabo (i. 17, p. 807), in which, under Tiberias, there were quartered three Roman legions, designed to keep the Egyptians in order. But there is little reason to suppose that there were many Jews there, or that a church was early collected there. The Jews would have been little likely to resort to a place which was merely a Roman garrison, nor would the apostles have been likely to go early to such a place to preach the gospel. Comp. Basnage, Ant. 36, num. xxvii. As Lardner well remarks, if Peter had written an epistle from Egypt, it would have been likely to have been from Alexandria. Besides, there is not for the first four centuries, any notice of a church at Babylon in Egypt; a fact which can hardly be accounted for, if it had been supposed that one of the sacred books had been composed there. Lardner, vol. vi. 265. It may be added, also, that as there was another place of that name on the Euphrates, a place much better known, and which would be naturally supposed to be the one referred to, it is probable that if the epistle had been composed at the Babylon in Egypt, there would have been something said clearly to distinguish it. If the epistle was written at the Babylon on the Euphrates, so well known was that place that no one would be likely to understand that the Babylon in Egypt was the place referred to; on the other supposition, however, nothing would be more likely than that a mistake should occur. (2.) Others have supposed that Jerusalem is intended, and that the name was given to it on account of its wickedness, and because it resembled Babylon. This was the opinion of Capellus, Spanheim, Hardouin, and some others. But the objections to this are obvious: (1.) There is no evidence that the name Babylon was ever given to Jerusalem, or so given to it as to make it commonly understood that that was the place intended when the term was employed. If not so, its use would be likely to lead those to whom the epistle was addressed into a mistake. (2.) There is every reason to suppose that an apostle in writing a letter, if he mentioned the place at all where it was written, would mention the real name. So Paul uniformly does. (3.) The name Babylon is not one which an apostle would be likely to give to Jerusalem; certainly not as the CXK INTRODUCTION. name by which it was to be familiarly known. (4.) If the epistle had been written there, there is no conceivable reason why the name of the place should not have been mentioned. (3.) Others have supposed that Rome is intended by the name Babylon. This was the opinion of many of the Fathers, and also of Bede, Valesius, Grotius, Cave, Whitby, and Lardner. The principal reasons for this are, that such is the testimony of Papias, Eusebius and Jerome; and that at that time Babylon on the Euphrates was destroyed. See Lardner. But the objections to this opinion seem to me to be insuperable. (1.) There is no evidence that at that early period the name Babylon was given to Rome, nor were there any existing reasons why it should be. The name is generally supposed to have been applied to it by John, in the book of Revelation (ch. xvi. 19; xvii. 5; xviii. 10, 21), but this was probably long after this epistle was written, and for reasons which did not exist in the time of Peter. There is no evidence that it was given familiarly to it in the time of Peter, or even at all until after his death. Certain it is, that it was not given so familiarly to it that when the name Babylon was mentioned it would be generally understood that Rome was intended. But the only reason which Peter could have had for mentioning the name Babylon at all was to convey some definite and certain information to those to whom he wrote. (2.) Ars has been already observed, the apostles when they sent an epistle to the churches, and mentioned a place as the one where the epistle was written, were accustomed to mention the real place. (3.) It would be hardly consistent with the dignity of an apostle, or any grave writer9 to make use of what would be regarded as a nickname, when suggesting the nanic of the place where he then was. (4.) If Rome had been meant, it would have been hardly respectful to the church there which sent the salutation —" The church that is at Babylon, elected together with you"-to have given it this name. Feter mentions the church with respect and kindness, and yet it would have been scarcely regarded as kind to mention it as a'church in Babylon,' if he used the term Babylon, as he must have done on such a supposition, to denote a place of eminent depravity. (5.) The testimony of the Fathers on this subject does not demonstrate that Rome was the place intended. So far as appears from the extracts relied on by Lardner, they do not give this as historical testimony, but as their own interpretation, and from any thing that appears, we are as well qualified to interpret the word as they were. (6.) In regard to the objection that Babylon was at that time destroyed, it may be remarked that this is true so far as the original splendour of the city was con cerned, but still there may have been a sufficient population there to have constituted a church. - The destruction of Babylon was gradual. It had not be. come an utter desert in the time of the apostles. In the first century of the Christian era a part of it was inhabited, though the greater portion of its former site was a waste. See Notes on Isa. xiii. 19. Comp. Diod. Sic., ii. 27. All that time, there is no improbability in supposing that a Christian church may have existed there. It should be added here, however, that on the supposition that the word Babylon refers to Rome, rests nearly all the evidence which the Roman Catholics can adduce that the apostle Peter was ever at Rome at all. There is nothing else in the New Testament that furnishes the slightest proof that he ever was there. The only passage on which Bellarmine relies to show that Peter was at Rome, is the very passage now under consideration. " That Peter was one time at Rome," he says,, we show first from the testimony of Peter himself, who thus speaks at the end of his first epistle: The INTRODUCTION. CXX1 church that is at Babylon, elected together with you, saluteth you.'" He does not pretend to cite any other evidence from Scripture than this; nor does any other writer. (4.) There remains the fourth opinion, that the well-known Babylon on the Euphrates was the place where the epistle was written. This was the opinion of Erasmus, Drusius, Lightfoot, Bengel, Wetstein, Basnage, Beausobre, and others. That this is the correct opinion seems to me to be clear from the following considerations: (a) It is the most natural and obvious interpretation. it is that which would occur to the great mass of the readers of the New Testament now, and is that which would have been naturally adopted by those to whom the epistle was sent. The word Babylon, without something to give it a different application, would have been understood anywhere to denote the well-known place on the Euphrates. (b) There is, as has been observed already, no improbability that there was a Christian church there, but there are several circumstances which render it probable that this would be the case: (1.) Babfion had been an important place, and its history was such, and its relation to the Jews such, as to make it probable that the attention of the apostles would be turned to it. (2.) The apostles, according to all the traditions which we have respecting them, travelled extensively in the East, and nothing would be more natural than that they should visit Babylon. (3.) There were many Jews of the captivity remaining in that region, and it would be in the highest degree probable that they would seek to carry the gospel to their own countrymen there. See Koppe, Proleg., pp. 16-18. Jos. Ant., B. xv., ch. ii., ~ 2; ch. iii., ~ 1. Philo. De Virtut., p. 587. These considerations make it clear that the place where the epistle was written was Babylon on the Euphrates, the place so celebrated in ancient sacred and profane history. If this be the correct view, then this is a fact of much interest, as showing that even in apostolic times there was a true church in a place once so distinguished for splendour and wickedness, and so memorable for its acts in oppressing the ancient people of God. Our information respecting this church, however, ceases here. We know not by whom it was founded; we know not who were its nastors, nor do we know how long it survived. As Babylon, however, continued rapidly to decline, so that in the second century nothing remained but the walls (comp. Notes on Isa. xiii. 19), there is no reason to suppose that the church long existed there. Soon the ancient city became a heap of ruins, and excepting that now and then a Christian traveller or missionary has visited it, it is not known that a prayer has been offered there from generation to generation, or that amidst the desolations there has been a single worshipper of the true God. See this subject examined at length in Bacon's Lives of the Apostles, pp. 258-263.In regard to the time when this first epistle was written, nothing certainly can be determined. There are no marks of time in the epistle itself, and there are no certain data from which we can determine when it was composed. Lardner supposes that it was in the year 63, or 64, or at the latest, 65; Mi chaelis, that it was about the year 60. If it was written at Babylon, it was probably some time between the year 58 and 61. The time is not material, and it is impossible now to determine it. ~ 3. The characteristics of the First Epistle of Peter. (1.) The epistles of Peter are distinguished for great tenderness of mannei, and for bringing forward prominently the most consolatory parts of the gospel. 11 clxil INTRODUCTION. He wrote to those who were in affliction; he was himself an old man (2 Pet i. 14); he expected soon to be with his Saviour; he had nearly done with the conflicts and toils of life; and it was natural that he should direct his eye on ward, and should dwell on those things in the gospel which were adapted to support and comfort the soul. There is, therefore, scarcely any part of the New Testament where the ripe and mellow Christian will find more that is adapted to his matured feelings, or to which he will more naturally turn. (2.) There is great compactness and terseness of thought in his epistles. They seem to be composed of a succession of texts, each one fitted to constitute the subject of a discourse. There is more that a pastor would like to preach on in a course of expository lectures, and less that he would be disposed to pass over as not so well adapted to the purposes of public instruction, than in almost any other part of the New Testament. There is almost nothing that is local or of temporary interest; there are no discussions about points pertaining to Jewish customs such as we meet with in Paul; there is little that pertains particularly to one age of the world or country. Almost all that he has written is of universal applicability to Christians, and may be read with as much interest and profit now by us as by the people to whom his epistles were addressed. (3.) There is evidence in the epistles of Peter that the author was well acquainted with the writings of the apostle Paul. See this point illustrated at length in Eichhorn, Einleitung in das Neue Tes. viii. 606-618, ~ 284, and Michaelis, Intro., vol. iv. p. 323, seq. Peter himself speaks of his acquaintance with the epistles of Paul, and ranks them with the inspired writings. 2 Pet. iii. 15, 16. ", Even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you;- as also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction." Indeed, to any one who will attentively compare.the epistles of Peter with those of Paul, it will be apparent that he was acquainted with the writings of the apostle of the Gentiles, and had become so familiar with the modes of expression which he employed that he naturally fell into it. There is that kind of coincidence which would be expected when one was accustomed to read what another had written, and when he had great respect for him, but not that when there was a purpose to borrow or copy from him. This will be apparent by a reference to a few parallel passages. PAUL. PETER,. Eph. i. 3. Blessed be the God and 1 Pet. i. 3. Blessed be the God and Father of our Lord Jesus Christ. See Father of our Lord Jesus Christ. also 2 Cor. i. 3. Col. iii. 8. But now ye also put off 1 Pet. ii. 1. Wherefore laying aside all these; anger, wrath, malice, blas- all malice, and all guile, and hypocriphemy, filthy communication out of sies, and envies, and all evil speak. your mouth. ings. Eph. v. 22. Wives, submit your- 1 Pet. iii. 1. Likewise ye wives, be selves to your own husbands as unto in subjection to your own husbands. the Lord. Eph. v. 21. Submitting yourselves 1 Pet. v. 5. Yea, all of you be subone to another in the fear'of God. ject one to another. 1 Thess. v. 6. Let us watch and be 1 Pet. v. 8. Be sober: be vigilant. sober. [In the Greek the same words, though the order is reversed.] tIXTAODMJtPIOP. cxxiii 1 Cot. xvi. 20. Greet ye one an- 1 Pet. v. 14. Greet ye one another other with an holy kiss, 2 Cor. xiii. 12. with a kiss of love (E'v rTazt Rom. xvi. 16. 1 Thess. v. 26. ar:). Rom. viii. 18. The glory that shall 1 Pet. v. 1. The glory that shall be be revealed unto us. revealed. Rom. iv. 24. If we believe on him I Pet. i. 21. Who by him do bethat raised up Jesus our Lord from the lieve in God, that raised him up from dead. the dead. Rom. xiii. 1, 3, 4. Let every soul 1 Pet. ii. 13, 14. Submit yourselves be suhject unto the higher powers. to every ordinance of man for the For there is no power but of God; the Lord's sake; whether it be to the powers that be are ordained of God... king, as supreme; or unto governors, Do that which is good, and thou shalt as unto them that are sent by him for have praise of the same... For he is a the punishment of evil doers, and for minister of God, a revenger to execute the praise of them that do well. wrath upon him that doeth evil, See also the following passages: Rom, xii. 6, 7. I Pet. iv. 10. I Tim. ii. 9. 1 Pet. iii. 3. 1 Tim. v. 5. 1 Pet. iii. 5. These coincidences are not such as would occur between two authors when one had no acquaintance with the writings of the other, and they thus demon. strate, what may be implied, in 2 Pet. iii. 15, that Peter was familiar with the epistles of Paul. This also would seem to imply that the epistles of Paul were in general circulation. (4.),,in the structure of his periods," says Michaelis, ", St. Peter has this peculiarity, that he is fond of beginning a sentence in such a manner that it shall refer to a principal word in the preceding. The consequence of this structure is, that the sentences, instead of being rounded, according to the manner of the Greeks, are drawn out to a great length; and in many places where we should expect that a sentence would be closed, a new clause is attached, and another again to this, so that before the whole period comes to anu end, it contains parts which, at the commencement of the period, do not appear to have been designed for it." This manner of writing is also found often in the epistles of Paul. The canonical authority of this epistle has never been disputed. For a view of the contents of it, see the analyses prefixed to the several chapters. THE FIRST EPISTLE GENERAL OF PET ER. 1ETER, an apostle of Jesus tereda throughout Pontus, Gala~ Christ, to the strangers scat- tia, Cappadocia, Asia, and BiaAc. 8. 4. thynia, CHAPTER I. rejoice in the love of their unseen Saviour (ver. 8); and they would cerANALYSIS OF THE CHAPTER. tainly obtain the great object for which This epistle was evidently addressed they had believed —the salvation of to those who were passing through se- their souls. ver. 9. By these consideravere trials, and probably to those who tions the apostle would reconcile them were, at that time, enduring persecu- to their sufferings; for they would thus tion. ch. i. 6,7; iii. 14; vi. 1, 12-19. show the genuineness and value of The main object of this chapter is to Christian piety, and would be admitted comfort them in their trials; to suggest at last to higher honour. such considerations as would enable 4. The apostle proceeds, in order them to bear them with the right spirit, further to reconcile them to their sufferand to show the sustaining, elevating, ings, to say that the nature of the saland purifying power of the-gospel. In vation which they would receive had doing this, the apostle adverts to the been an object of earnest inquiry by the following considerations: prophets. They had searched diligently 1. He reminds them that they were to know precisely what the spirit by the elect of God; that they had been which they were inspired meant by the chosen according to his foreknowledge, revelations given to them, and they by the sanctifying agency of the Holy had understood that they ministered to Ghost, and in order that they might be the welfare of those who should come obedient. vs. 1, 2. after them. vs. 10-12. Those who 2. He reminds them of the lively thus suffered ought, therefore, to rejoice hope to which they had been begotten, in a salvation which had been revealed and of the inheritance that was reserved to them in this manner; and in the for them in heaven. That inheritance fact that they had knowledge which was incorruptible, and undefiled, and had not been vouchsafed even to the glorious; it would be certainly theirs, prophets; and under these circumfor they would be kept. by the power stances they ought to be willing to of God unto it, though now they were bear the trials which had teen brought subjected to severe trials. vs. 3-6. upon them by a religion so communi3. Even now they could rejoice in cated to them. hope of that inheritance (ver. 6); their 5. In view of these things, the apostrial was of great importance to them- tie (vs. 13-17) exhorts them to be selves in order to test the genuineness faithful and persevering to the end. In of their piety (ver. 7); and in the anticipation of what was to be revealed midst of all their sufferings they could to them at the final day, they should (1243 A. D. 60.] CIHAPTER 1. 125 be sober and obedient; and as he who 1. Peter, an apostle of Jesus Christ. had called them into his kingdom was On the word apostle, see Notes on holy, so it became them to be holy also. Rom. i. 1. 1 Cor. ix. 1, seq.'~f To the 6. This consideration is enforced strangers. In the Greek, the word (vs. 18-21) by a reference to the price' elect' (see ver. 2) occurs here: IXsEXthat was paid for their redemption. fts 0tapEA6s8-oq,,to the elect strangers.' They should remember that they had He here addresses them as elect; in the been redeemed, not with silver and following verse he shows them in what gold, but with the precious blood of way they were elected. See the Notes Christ. He had been appointed from there. The word rendered strangers eternity to be their Redeemer; he had occurs only in three places in the New been manifested in those times for them; Testament; Heb. xi. 13, and 1 Pet ii. he had been raised from the dead for 11, where it is rendered pilgrims, and them, and their faith and hope were in the place before us. See Notes on through him. For these reasons they Heb. xi. 13. The word means literally ought to be steadfast in their attach- a by-resident, a sojourner among a ment to him. people not one's own. — Robinson. 7. The apostle enjoins on them the There has been much diversity of opiespecial duty of brotherly love. vs. 22, nion as to the persons here referred to, 23. They had purified their hearts by some supposing that the epistle was obeying the truth, and as they were all written to those who had been Jews, one family, they should love one an- who were now converted; and who other fervently. Thus they would show were known by the common appellation to their enemies and persecutors the among their countrymen as,the scattransforming nature of their religion, tered abroad,' or the dispersion;' that and furnish an impressive proof of its is, those who were strangers or sojournreality. ers away from their native land; others, 8. To confirm all these views, the that-the'reference is to those who were apostle reminds them that all flesh must called, among the Jews,, proselytes of soon die. The glory of man would the gate,' or those who were admitted fade away. Nothing would abide but to certain external privileges among the the word of the Lord. They themselves Jews (see Notes on Matt. xxiii. 15); would soon die, and be released from and others, that the allusion is to Christheir troubles, and they should be will- tians as such, without reference to their ing, therefore, to bear trials for a little origin, and who are spoken of as time. The great and the rich, and strangers and pilgrims. That the aposthose apparently more favoured in this tle did not write merely to those who life, would soon disappear, and all the had been Jews, is clear from ch. iv. 3, splendour of their condition would van- 4 (comp. Intro., ~ 1); and it seems ish; and they should not envy them, probable that he means here Christians or repine at their own more humble as such, without reference to their oriand painful lot. vs. 24, 25. The keen- gin, who were scattered through the est sufferings here are brief, and the various provinces of Asia Minor. Yet highest honours and splendours of life it seems also probable that he did not here soon vanish away, and our main use the term as denoting that they solicitude should be for the eternal in- were' strangers and pilgrims on the heritance. Having the prospect of that, earth,' or with reference to the fact that and building on the sure word of God, the earth was not their home, as the which abides for ever, we need not word is used in Heb. xi. 13, but that shrink from the trials appointed to us he used the term as a Jew would natu. here below. rally use it, accustomed, as he was, to 11I 126 I. PETER. [A. D. 60. 2 Elect" according to the fore- knowledgeb of God the Father, aEp. 1.4. b Ro. 8. 29. employ it as denoting his own country- does not determine whether God had a men dwelling in distant lands. He previous eternal purpose to choose therr would regard them still as the people or not. That must be determined by of God, though dispersed abroad; as something else than the mere use of those who were away from what was the term. This word has reference t( properly the home of their fathers. So the act of selecting them, without throw. Peter addresses these Christians as the ing any light on the question why ih people of God, now scattered abroad; was done. See Matt. xxiv. 22, 24, 31 as similar in their condition to the Jews Mark xiii. 20. Luke xviii. 7. Rom who had been dispersed among the viii. 33. Col. iii. 12. Comp. Notes on Gentiles. Comp. the Intro., ~ 1. It John xv. 16. The meaning is, that is not necessarily implied that these God had, on some account, a preference persons were strangers to Peter, or that for them above others as his people, he had never seen them; though this and had chosen them from the midst was not improbably the fact in regard of others to be heirs of salvation. The to most of them. ~ Scattered. Gr., word should be properly understood as Of the dispersion (8taijopca); a term applied to the act of choosing them, not which a Jew would be likely to use to the purpose to choose them; the who spoke of his countrymen dwelling fact of his selecting them to be his, among the heathen. See Notes on not the doctrine that he would choose John vii. 35, and James i. 1, where the them; and is a word, therefore, which same Greek word is found. It does should be freely and gratefully used by not elsewhere occur in the New Testa- all Christians, for it is a word in frement. Here, however, it is applied to quent use in the Bible, and there is Christians as dispersed or scattered nothing for which men should be more abroad. ~T Throughout Pontus, &c. grateful than the fact that God has These were provinces of Asia Minor. chosen them to salvation. Elsewhere Their position may be seen in the map we learn that the purpose to choose prefixed to the Acts of the Apostles. them was eternal, and that the reason On the situation of Pontus, see Notes of it was his own good pleasure. See on Acts ii. 9. IT Galatia. On the Notes on Eph. i. 4, 5. We are here situation of this province, and its his- also informed that it was in accordance tory, see Intro. to the Notes on Gala- with " the foreknowledge of God the tians, ~ 1. IT Cappadocia. See Notes, Father." IT According to the foreActs ii. 9. ~'Asia. Meaning a pro- knowledge of God the Father. The vince of Asia Minor, of which Ephesus Father is regarded, in the Scriptures, was the capital. Notes, Acts ii. 9. as the Author of the plan of salvation, XT And Bithynia. See Notes on Acts and as having chosen his people to life, xvi. 7. and given them to his Son to redeem 2. Elect. That is, chosen. The and save. John vi. 37, 65; xvii. 2, 6, meaning here is that they were in fitct 11. It is affirmed here that the fact chosen. The word does not refer to that they were elect was in some sense the purpose to choose, but to the fact in accordance with the' foreknowledge that they were chosen or selected by of God.' On the meaning of the phrase, God as his people. It is a word com- see Notes on Rom. viii. 29. The pas. monly applied to the people of God as sage does not affirm that the thing being chosen out of the world, and which God, foreknew,' and which was called to be his. The use of the word the reason of their being chosen, was A. D. 60.] CHAPTER I. 127 through sanctification" of the Spirit, untob obedience and a 2 Th. 2. 13. b Ro. 16. 26. that they would of themselves be dis- the Saviour is to be traced to a divine posed to embrace the offer of salvation. influence on our hearts, and not to ourThe foreknowledge referred to might selves. See John vi. 65. Rom. ix. 16. have been of many other things as Titus iii. 5. Ps. cx. 2, 3.'r Through constituting the reason which operated slactification of the Spirit. The Holy in the case; and it is not proper to Spirit, the third person of the Trinity. assume that it could have been of this The Greek is,, by ('v) sanctification alone. It may mean that God fore- of the Spirit;' that is, it was by this knew all the events which would ever influence or agency. The election that occur, and that he saw reasons why was purposed by the Father was carthey should be selected rather than ried into effect by the agency of the others; or that he foreknew all that Spirit in making them holy. The could be made to bear on their salva- word rendered sanctifica"ion (ayuoayodg), tion; or that he foreknew all that he is not used here in its usual and techwould himself do to secure their salva- nical sense to denote the progressive tion; or that he foreknew them as hav- holiness of believers, but in its more ing been designated by his own eternal primitive and usual sense of holiness. counsels; or.that he foreknew all that Comp. Notes, 1 Cor. i. 30. It means could be accomplished by their instru- here the being made holy; and the mentality; or that he saw that they idea is, that we become in fact the would believe; but it should not be chosen or elect of God by a work of assumed that the word means necessa- the spirit on our hearts making us holy, rily any one of these things. The that is, renewing us in the divine im. simple fact here affirmed, which no one, age. We are chosen by the Father, can deny, is, that there was foreknow- but it is necessary that the heart should ledge in the case on the part of God. be renewed and made holy by a work It was not the result of ignorance or of grace, in order that we may actually of blind chance that they were selected. become his chosen people. Though we But if foreknown, must it not be cer- are sinners, he proposes to save us; but tain 2 How could a thing which is we are not saved in our sins, nor can foreknown be contingent or doubtful? we regard ourselves as the children of The essential idea here is, that the ori- God until we have evidence that we ginal choice was on the part of God, are born again. The purpose of God and not on their part, and that this to save us found us unholy, and we choice was founded on what he before become in fact his friends by being reknew to be best. He undoubtedly saw newed in the temper of our mind. A good and sufficient reasons why the man has reason to think that he is one choice should fall on them. I do not of the elect of God just so far as he has know that the reasons why he did it evidence that he has been renewed by are revealed, or that they could be the Holy Spirit, and so far as he has fully comprehended by us if they were. holiness of heart and life, ANxD NO FARI am quite certain that it is not stated TIlER. ~ Unto obedience and sprinkthat it is because they would be more ling of the blood of Jesus Christ. This disposed of themselves to embrace the expresses the design for which they Saviour than others; for the Scriptures had been chosen by the Father, and abundantly teach, what every regene- renewed by the Spirit. It was that rated person feels to be true, that the they might obey God, and lead holy fact that we are disposed to embra e lives. On the phrase 4 unto obedience,' 128 I. PETER. [A. D. 60. sprinklingga of the blood of Jesus Father of our Lord Jesus Christ, Christ; Grace unto you, and which according to his' abundant peace, be multiplied.b d mercy hath begotten us again' 3 Blessed' be the God and unto a lively hope by the resura He. 12. 24. b Jude 2. c 2 Co1.3. 1 much. d Ep. 2. 4. e Jno. 3. 3, 5 see Notes on Rom. i. 5. The phrase willing to do that, he should not cornunto sprinkling of the blood of Jesus plain of the doctrine of election. If he htArist,' means to cleansing from sin, is not willing to become a Christian or to holiness, since it was by the and to be saved, assuredly he should sprinkling of that blood that they were not complain that those who are think to be made holy. See it explained in that they have evidence that they are the Notes on Heb. ix. 18-23; xii. 24. the chosen of God. ~T Grace unto you, and peace, be mul- 3. Blessed be the God and Father tiplied. Notes, Rom. i. 7. The phrase of our Lord Jesus Christ. See Notes' be multiplied' means,, may it abound,' on 2 Cor. i. 3. ~ Which according to or 4may it be conferred abundantly on his abundant mercy. Marg., as in the you.' From this verse we may learn Greek, much. The idea is, that there that they who are chosen should be was great mercy shown them in the holy. Just in proportion as they have fact that they were renewed. They evidence that God has chosen them at had no claim to the favour, and th, all, they have evidence that he has favour was great. Men are not begot chosen them to be holy; and in fact, ten to the hope of heaven because they all the evidence which any man can have any claim on God, or because it have that he is among the elect is, that would not be right for him to withihold he is practically a holy man, and de- the favour. See Notes on E.th. ii. 4. sires to become more and more so. No ~ Hath begotten uts again. T'he meanman can penetrate the secret counsels ing-is, that as God is the Author of our of the Almighty. No one can go up life in a natural sense, so he is the to heaven and inspect the book of life Author of our second life by regenerato see if his name be there. No one tion. The Saviour said (John iii. 3), should presume that his name is there that "i Except a man be born again," without evidence. No one should de- or begotten again ( (s,5 ivsoE v), pend on dreams, or raptures, or visions, ", he cannot see the kingdom of God." as proof that his name is there. No Peter here affirms that that change had one should expect a new revelation de- occurred in regard to himself and those elaring to him that he is among the whom he was addressing. The word elect. All the proof which any man used here as a compound (cagyEtvcc) can have that he is among the chosen does not elsewhere occur in the New of God is to be found in the evidences Testament, though it corresponds enof personal piety; and any man who tirely with the words used by the Sais willing to be a true Christian may viour in John iii. 3, 5, 7. Perhaps the have all that evidence in his own case. phrase, begotten again' would be better If any one, then, wishes to settle the in each instance where the word occurs, question whether he is among the elect the sense being rather that of being or not, the way is plain. Let him be- begotten again, than of being born come a true Christian, and the whole again. ~f Unto a-lively hope. The matter is determined, for that is all' the word lively we now use commonly in proof which any one has that lhe is the sense of active, animated, quick; chosen to salvation. Till a man is the word here used, however, means &.D. 60.] CHAPTER 1. 129 rectiona of Jesus Christ from the 4 To an inheritanceb incordead, ruptible, and undefiled, and that a 1 Co. i5. 20. b He. 9. 15. living, in contradistinction from that Eph. i. 11, 14, 18. Col. i. 12. Chriswhich is dead. The hope which they tians are regarded as the adopted chilhad had living power. It was not cold, dren of God, and heaven is spoken of inoperative, dead. It was not a mere as their inheritance-as what their Faform; or a mere speculation; or a mere ther will bestow on them as the proof sentiment; it was that which was vital of his love. ~ Incorruptible. It will not to their welfare, and which was active fade away and vanish, as that which and powerful. On the nature of hope, we inherit in this world does. See the see Notes on Rom. viii. 24. Comp. word explained in the Notes on 1 Cor. Eph. ii. 12. ~ By the resurrection of ix. 25. The meaning here is, that the Jesus Christ from the dead. The inheritance will be imperishable, or resurrection of the Lord Jesus is the will endure for ever. Here, to whatfoundation of our hope. It was a con- ever we may be heirs, we must soon firmation of what he declared as truth part with the inheritance; there it will when he lived; it was a proof of the be eternal. ~ And undefiled. See doctrine of the immortality of the soul; Notes, Heb. vii. 26; xiii. 4. James i. it was a pledge that all who are united 27. The word does not elsewhere octo him will be raised up. See Notes cur in the New Testament. As applied on 1 Cor. xv. 1 - 20. 2 Tim. i. 10. to an inheritance, it means that it will 1 Thess. iv. 14. On this verse we be pure. It will not have been obmay remark, that the fact that Chris- tained by dishonesty, nor will it be held tians are chosen to salvation should by fraud; it will not be such as will be a subject of gratitude and praise. corrupt the soul, or tempt to extravaEvery man should rejoice that any of gance, sensuality, and lust, as a rich the race may be saved, and the world inheritance often does here; it will be should be thankful for every new in- such that its eternal enjoyment will stance of divine favour in granting to never tend in any manner to defile the any one a hope of eternal life. Espe- heart. " How many estates," says cially should this be a source of joy —to Benson, ", have been got by fraudulent true Christians. Well do they know and unjust methods; by poisoning, or that if God had not chosen them to in some other way murdering the right salvation, they would have remained heir; by cheating of helpless orphans; as thoughtless as others; if he had had by ruining the fatherless and widows; no purpose of mercy towards them, they by oppressing their neighbours, or grindwould never have been saved. As- ing the faces of the poor, and taking suredly if there is any thing for which their garments or vineyards from them! a man should be grateful, it is that God But this future inheritance of the saints has so loved him as to give him the is stained by none of these vices;'tis hope of eternal life; and if he has had neither got nor detained by any of these an eternal purpose to do this, our gra- methods; nor shall persons polluted titude should be proportionably in- with vice have any share in it." Here creased. no one can be heir to an inheritance 4. To an inheritance. Through of gold or houses without danger of the resurrection of the Lord Jesus we soon sinking into indolence, effeminacy, now cherish the hope of that future or vice; there the inheritance may be inheritance in heaven. On the word enjoyed for ever, and the soul contiinheritance, see Notes on Acts xx. 32. nually advance in knowledge, holiness, 130 1. PETER. [A. D. 60. fadetha nct away, reservedb in 5 Who are keptc by the powei heaven for'you, of God through faithd unto salva. ac. 5. 4. b Col. 1. 5. 1 or, us. c Jude 1. 24. dEp. 2. 8. and the active service of God. 91 And kept (ppovpc —phroureO), is rendered that fadeth not away. Gr. 3dpavwov. in 2 Cor. xi. 32, kept with a garrison; This word occurs nowhere else in the in Gal. iii. 23, and here, kept; in Phil. New Testament, though the word iv. 7, shall keep. It does not elsewhere,papdVecvog (amarantine), occurs in occur in the New Testament. It means ch. v. 4, applied to a crown or garland. to keep as in a garrison or fortress; or The word is properly applied to that as with a military watch. The idea which does not fade or wither, in con- is, that there was a faithful guardiantradistinction from a flower that fades. ship exercised over them to save them It may then denote any thing that is from danger, as a castle or garrison is enduring, and is applied to the future watched to guard it against the apinheritance of the saints to describe its proach of an enemy. The meaning is, perpetuity in all its brilliance and that they were weak in themselves, and splendour, in contrast with the fading were surrounded by temptations; and nature of all that is earthly. The idea that the only reason why they were here, therefore, is not precisely the preserved was, that God exerted his same as is expressed by the word cin- power to keep them. The only reason corruptible.' Both words indeed de- which any Christians have to suppose note perpetuity, but that refers to per- they will ever reach heaven is the fact petuity in contrast with decay; this that God keeps them by his own power. denotes perpetuity in the sense that Comp. Notes, Phil. i. 6. 2 Tim. i. 12; every thing there will be kept in its iv. 18. If it were left to the will of original brightness and beauty. The man; to the strength of his own resolucrown of glory, though worn for mil- tions; to his power to meet temptations, lions of ages, will not be dimmed; the and to any probability that he would golden streets will lose none of their of himself continue to walk in the'path lustre; the flowers that bloom on the to life, there would be no certainty that banks of the river of life will alwaysbe any one would be saved. ~ Through as rich in colour, and as fragrant,. as faith. That is, he does not keep us when we first -behold them. ~Reserved by the mere exertion of power, but he in heaven for you. Marg. us. The excites faith in our hearts, and makes difference in the text and the margin that the means of keeping us. As long arises from the various readings in as we have faith in God, and in his MSS. The common- reading is,for promises, we are safe. When that you.' The sense is not materially af- fails, we are weak; and if it should fail fected. The idea is, that it is an in- altogether, we could not be saved. heritance appointed for us, and kept by Comp. Notes, Eph. ii. 8. ~ Unto salone who can make it sure to us, and vation. Not preserved for a little pewho will certainly bestow it upon us. riod, and then suffered to fall away, Comp. Notes on Matt. xxv. 34. John but sokept as to be saved. We may xiv.'2. Col. i. 5. remark here that Peter, as well as Paul, 5. Who are kept by the power of God. believed in the doctrine of the perseThat is,'kept' or preserved in the faith verance of the saints. If he did not, and hope of the gospel; who are pre- how could he have addressed these served from apostacy; or so kept that Christians in this manner, and said you will finally obtain salvation.- The that they were, kept by the power of word which is here used and rendered God unto salvation?' What evidence A. D. 60.] CHAPTER I. 131 tion, ready to be revealed in the 6 Wherein ye greatly rejoice, last time. though now for a season, if need could he have had that they would to'keep his people by his own power obtain salvation unless he believed in through faith unto salvation.' the general truth that it was the pur- 6. Wherein ye greatly rejoice. In pose of God to keep all who were truly which hope of salvation. The idea is, converted? ~ Ready to be revealed that the prospect which they had of in the last time. That is, when the the future inheritance was to them a world shall close. Then it shall be source. of the highest joy, even in the made manifest to assembled worlds midst of their many sufferings and that such an inheritance was, reserved' trials. On the general grounds for refor you, and that you were kept' in joicing, see Notes, Rom. v. 1, 2. Phil. order to inherit it.- Comp. Matt. xxv. iii. 1; iv. 4. 1 Thess. v. 16. See also 34. This verse, then, teaches that the the Notes on ver. 8 of this chapter. doctrine that the saints will persevere The particular meaning here is, that and be saved, is true. They are'kept the hope which they had of their future by the power of God to salvation,' and inheritance enabled them to rejoice as God has all~power, and guards them even in the midst of persecutions and with reference to this end, it cannot be trials. It not only sustained them, but that they will be saved. It may but it made them happy. That must be added, (a) that it is very desirable be a valuable religion which will make that the doctrine should be true. Man men happy in the midst of persecuis so weak and feeble, so liable to fall, tions and heavy calamities. ~ Though and so exposed to temptation, that it is now for a season. A short periodin itself every way a thing to be wished 7 yov. It would be in fact only for a that his salvation should be in some brief period, even if it should continue safer hands than his own. (b) If it is through the whole of life. Comp. desirable that it should be true, it is Notes, 2 Cor. iv. 17,, Our light affair to infer that it is true, for God has fiiction, which is but for a moment." made all the arrangements for the sal- It is possible, however, that Peter supvation of his people which are really posed that the trials which they then desirable and proper. (c) The only experienced would soon pass over. security for the salvation of any one is They may have been suffering persefounded on that doctrine. If it were cutions which he hoped would not long left entirely to the hands of men, even continue. ~f If need be. This phrase the best of men, what assurance could seems to have been thrown in here to there be that any one would be saved? intimate that there was a necessity for Did not Adam fall? Did not holy their afflictions, or that there was, need' angels fall? Have not some of the that they should pass through these best of men fallen into sin 1 And who trials. There was soon good to be ac..,has such a strength of holiness that he complished by them, which made it could certainly confide in it to make desirable and proper that they should his own salvation sure? Any man be thus afflicted. The sense is,'since must know little of himself and of the there is need;' though the apostle ex. human heart who supposes that he has presses it more delicately by suggesting such a strength of virtue that he would the possibility that there might be need never fall away if left to himself. But of it, instead of saying absolutely that if this be so, then his only hope of sal- there was need. It is the kind of Ianvation is in the fact that God intends guage which we would use in respect 132 I. PETER. [A. D. 60. abe, ye are in heaviness through be tried withc fire, might be manifold temptations: found unto praise andd honour 7 That the trialb of your: faith, and glory at the appearinge of being much more precious than Jesus Christ: of gold that perisheth, though it He. 12. 7-11. b Ja. 1. 3, 12 v I co. 3. 13. dcRo. 2. 7, 10. eRe. 1. 7. to one who was greatly afflicted, by able process than that of testing gold suggesting to him in the most tender in the fire. More important results manner that there might be things in were to be arrived at by it, and it was his character which God designed to more desirable that it should be done. cccrect by trials, instead of saying IT That perisheth. Not that gold pe. roughly and bluntly that such was un- rishes by the process of being tried in doubtedly the fact. We would not say the fire, for this is not the fact, and the to such a person, you certainly needed connection does not demand this interthis affliction to lead you to amend pretation. The idea is, that gold, howyour life;' but, it may be that there ever valuable it is, is a perishable thing. is something in your character which It is not an enduring, imperishable, inmakes it desirable, or that God intends destructible thing, like religion. It that some good results shall come from may not perish in the fire, but it will it which will show that-it is wisely or- in some way, for it will not endure for dlered.' ~ Ye are in heaviness. Gr. ever. T Though it be tried with jfire.' Ye are sorrowing' (7vi7r>Z'ES); you This refers to the gold. See the Greek. are sad, or grieved. Matt. xiv. 9; xvii. The meaning is, that gold, though it 23. ~T Through manifold temptations. will bear the action of fire, is yet a deThrough many kinds of trials, for so structible thing, and will not endure the word rendered temptation (kseped- for ever. It is more desirable to test,Ao5) means. James i. 2, 12. Notes, religion than it is gold, because it is Matt. iv. 1; vi. 13. The meaning more valuable. It pertains to that here is, that they now endured many which is eternal and indestructible, and things which were fitted to try or test it is therefore of more importance to their faith. These might have con- show its true quality, and to free it sisted of poverty, persecution, sickness, from every improper mixture. ~Mtmight or the efforts of others to lead them to be found unto praise. That is, might renounce their religion, and to go back be found to be genuine, and such as to to their former state of unbelief. Any meet the praise or commendation of the one or all of these would try them, and final Judge. ~ And honour. That would show whether their religion was honour might be done to it before as. genuine. On the various ways which sembled worlds. l And glory. That God has of trying his people, comp. it might be rewarded with that glory Notes on Isa. xxviii. 23-29. which will be then conferred on all 7. That the trial of your fJith. The who have shown, in the various trials putting of your religion to the test, and of life, that they had true religion. showing what is its real nature. Comp. If At the appearing of Jestus Christ, James i. 3, 12. ~ Beinbg much more To judge the world. Comp. Matt. xxv. precious than of gold. This does not 31. Acts i. 11. 1 Thess. iv. 16. 2 mean that their faith was much more Thess. ii. 8. 1 Tim. vi. 14. 2 Tim. iv. precious than gold, but that the testing 1, 8. Titus ii. 13. From these two of it (aoxbxuov), the process of showing verses (6 and 7) we may learn, I. That whether it was or was not genuine, it is desirable that the faith of Chriswas a much more important and valu- tians should be tried. (a) It is desira ,4. D). 60.] CHAPTER 1. 133 ble to know whether that which appears ity mingled with it; and that which to be religion isgenuine, as it is desirable will remove these things from our relito know whether that which appears lo gion will be a favour to us. II. God be gold is genuine. To gold we apply takes various methods of trying his the action of intense heat, that we may people, with a design to test the value know whether it is what it appears to of their piety, and to separate it from be; and as religion is of more value all impure mixtures. (1.) He tries his than gold, so it is more desirable that people by prosperity-often as decisive it should be subjected to the proper, a test of piety as can be applied to it. tests, that its nature may be ascertained. There is much pretended piety, which There is much which appears to be will bear adversity, but which will gold, which is of no value, as there is not bear prosperity. The piety of a much which appears to be religion, man is decisively tested by popularity; which is of no value. The one is by the flatteries of the world; by a worth no more than the other, unless sudden increase of property: and in it is genuine. (b) It is desirable in such circumstances it is often concluorder to show its true value. It is of sively shown that there is no true religreat importance to know what that gion in the soul. (2.) He tries his which is claimed to be gold is worth people in adversity. He lays his hand for the purposes to which gold is usu- on them heavily, to show (a) whether ally applied; and so it is in regard to they will bear up under their trials, religion. Religion claims to be of more and persevere in his service; (b) to value to man than any thing else. It show whether their religion will keep asserts its power to do that for the them from murmuring or complaining; intellect and the heart which no- (c) to show whether it is adapted to thing else can do; to impart consola- comfort and sustain the soul. (3.) He tion in the various trials of life which tries his people by sudden transition nothing else can impart; and to give a from one to the other. We get accussupport which nothing else can on the tomed to a uniform course of life, whebed of death. It is very desirable, there- ther it be joy or sorrow; *and the relifore, that in these various situations it gion which is adapted to a uniform should show its power; that is, that its course may be little fitted to transitions friends should be in these various con- from one condition of life to another. ditions, in order that they may illus- In prosperity we may have shown that trate the true value of religion. (c) It we were grateful, and benevolent, and is desirahlle that true religion should be disposed to serve God; but our religion separated from all alloy. There is will be subjected to a new test, if:,e often much alloy in gold, and it is de- are suddenly reduced to poverty. In sirable that it should be separated from sickness and poverty, we learn to be it, in order that it may be pure. So it patient and resigned, and perhaps even is in religion. It is often combined happy. But the religion which we with much that is unholy and impure; then cultivated may be little adapted to much that dims its lustre and mars its a sudden transition to prosperity; and beauty; much that prevents its produc- in such a transition, there would be a ing the effect which it would otherwise new trial of our faith. That piety produce. Gold is, indeed, often better, which shone so much on a bed of sickfor some purposes, for having some ness, might be little fitted to shine in alloy mixed with it; but not so with circumstances of sudden prosperity. religion. It is never better for having The human frame may become accusa little pride, or vanity, or selfishness, tomed either to the intense cold of the or meanness, or worldliness, or sensual- polar regions, or to the burning heats of 12 134 I. PETER. [A. D. 60. 8 Whom having nota seen, ye love; in whom, though now ye alJno. 4.20. the equator; but in neither case might it vours. We may love his uprightness, bear a transition from one to the other. his patriotism, his benignity, as repreIt is such a transition that is a more sented to us. We might love him the decisive test of its powers of endurance more if we should become personally than either intense heat or cold, if acquainted with him, and if we ghould steadily prolonged. III, Religion will receive important favours from him bear any trial which may be applied ~but it is possible to feel a sense of strong to it, as gold will bear the action of admiration for such a character in itself. fire. IV. Religion is imperishable in (3.) That may be a very pture love Its nature. Even the most fine gold which we have for one whom we have will perish. Time will corrode it, or never seen. It may be based on simit will be worn away by use, or it will ple excellence of character; and in be destroyed at the universal confla- such a case there is the least chance gration; but time and use will not for any intermingling of selfishness, or wear out religion, and it will live on any improper emotion of any kind. through the fires that will consume (4.) We may love a friend as really every thing else. V. Christians should and as strongly when he is absent, as be willing to pass through trials. (a) when he is withus. The wide ocean They will purify their religion, as the that rolls between us and a child, does fire will remove dross from gold. (b) not diminish the ardour of our affection They will make it shine more brightly, for him; and the Christian friend that as gold does when it comes out of the has gone to heaven, we may love no furnace. (c) They will disclose more less than when he sat with us at the fully its value. (d) They will furnish fireside. (5.) Millions, and hundreds an evidence that we shall be saved; of millions, have been led to love the for that religion which will bear the Saviour, who have never seen him. tests that God applies to it in the pre- They have seen-not with the bodily sent life, will bear the test of the final eye, but with the eye of faith-the intrial. imitable beauty of his character, and 8. Whom having not seen, ye love. have been brought to love him with an This epistle was addressed to those ardour of affection which they never who were ", strangers scattered abroad" had for any other one. (6.) There is (Notes, ver. 1), and it is evident that every reason why we should love him. they had not personally seen the Lord (a) His character is infinitely lovely. Jesus. Yet they had heard of his cha- (b) He has done more for us than any racter, his preaching, his sacrifice for other one who ever lived among men. sin, and his resurrection and ascension, He died for us, to- redeem our souls. and they had learned to love him. He rose, and brought life and immor(1.) It is possible to love one whom tality to light. He ever lives, to interwe have not seen. Thus we may love cede for us in heaven. He is employed God, whom no,, eye hath seen" (comp. in preparing mansions of rest for us in 1 John iv. 20); and thus we may love the skies, and he will come and take a benefactor, from whom we have us to himself, that we maybe with him received important benefits, whom we for ever. Such a Saviour ought to be have never beheld. (2.) We may love loved, is loved, and will be loved. the character of one whom we have The strongest attachments which have never seen, and from whom we may ever existed on earth have been for this never have received any particular fa- unseen Saviour. There has been a A. D. 60. CHAPTER I. 135 see him not, yet believing, ye rejoice with joy a unspeakable a Jno. 16. 22. and full of glory: love for him stronger than thatfor father, there are objects of faith about which or mother, or wife, or sister, or home, we are never deceived, and where we or country. It has been so strong, that (lo act and must act with the same thousands have been willing, on account confidence as if we had personally seen of it, to bear the torture of the rack or them. Are we deceived about the exthe stake. It has been so strong, that istence of London, or Paris, or Canton, thousands of youth of the finest minds, though we may never have seen either? and' the most flattering prospects of May not a merchant embark with per. distinction, have been willing to leave fect propriety in a commercial enterthe comforts of a civilized land, and to prise, on the supposition that there is go among the benighted heathen, to such a place as London or Canton, tell them the story of a Saviour's life though he has never seen them? and death. It has been so strong, that Would he hot be reputed mad, if he unnumbered multitudes have longed, should refiuse to do it on this ground? more than they have for all other things, And so, may not a man, in believing that they might see him, and be with that there is a heaven, and in forming him, and abide with him for ever and his plans for it, though he has not yet ever. Comp. Notes, Phil. i. 23. ~f In seen it, act as rationally and as wisely whom, though now ye see him not, yet as he who forms his plans on the supbelieving. He is now in heaven, and position that there is such a place as to mortal eyes now invisible, like his Canton? ~T Ye rejoice. Ye do reFather. Faith in him is the source joice; not merely ye ought to rejoice. and fountain of our joy. It makes in- It may be said of Christians that they visible things real, and enables us to do in fact rejoice; they are happy. feel and act, in view of them, with the The people of the world often suppose same degree of certainty as if we saw that religion makes its professors sad them. Indeed, the conviction to the and melancholy. That there are those mind of a true believer that there is a who have not great comfort in their Saviour, is as certain and as strong as religion, no one indeed can doubt; but if he saw him; and the same may be this arises from several causes entirely said of his conviction of the existence independent of their religion. Some of heaven, and of eternal realities. If have melancholy temperaments, and it should be said that faith may deceive are not happy in any thing. Some us, we may reply, (1.) May not our have little evidence that they are Chrisbodily senses also deceive us? Does tians, and their sadness arises not from the eye never deceive? Are there no religion, but from the want of it. But optical illusions? Does the ear never that true religion does make its possessdeceive? Are there no sounds which ors happy, any one may easily satisfy are mistaken? Do the taste and the himself by asking any number of sinsmell never deceive? Are we never cere Christians, of any denomination, mistaken in the report which they bring whom he may meet. With one accord to us? And does the sense of feeling they will say to him that they have a never deceive? Are we never mistaken happiness which they never found bein the size, the hardness, the figure of fore; that however much they may objects which we handle? But, (2.) have possessed of the wealth, the hofor all the practical purposes of life, the nours, and the pleasures of the world — senses are correct guides, and do not and they who are now Christians have in general lead us astray. So, (3.) not all of them been strangers to these 136 I. PETER. [A. D. 60. 9 Receiving the end of your 10 Of which salvation the profith, even the salvation of your phets have inquired and searched" souls. a Da. 9. 3. things —they never knew solid and heaven; for the happiness of heaven substantial peace till they found it in will be but an expansion, a prolongaw religion. And why should they not tion, and apurifying of that which they be believed? The world would believe have here. Comp. Notes on Eph. i. 14. them in other thingsi why will they 9. Receiving the end of your faith, not when they declare that religion even the salvation of your souls. The does not make them gloomy, but happy 1 result or object of your faith; that is, 1~ With joy unspeakable. A very what your faith is designed and adapted strong expression, and yet verified in to secure. Comp. Notes on Rom. x. 4. thousands of cases among young con- The word rendered receiving is used verts, and among those in the maturer here as indicating that they would days of piety. There are thousands surely obtain that. They even now who can say that their happiness when had such peace and joy in believing, they first had evidence that their sins that it furnished undoubted evidence were forgiven, that the burden of guilt that they would be saved; and such was rolled away, and that they were that it might be said that even now the children of God, was unspeakable. they were saved. The condition of They had no words to express it, it one who is a true Christian here is so was so full and so new. secure that it may even now be called,'Tongue can never express salvation. The sweet comfort and peace 10. Of which salvation. Of the Of a soul in its earliest love."' certainty that this system of religion, And so there have been thousands of securing the salvation of the soul, would mature Christians who can adopt the be revealed. The object of this refersame language, and who could find no ence to the prophets seems to be to lead words to express the peace and joy them to value the religion which they which they have found in the love of professed more highly, and to encouChrist, and the hope of heaven. And rage them to bear their trials with pawhy are not all Christians enabled to tience. They were in a condition, in say constantly that they, rejoice with many respects, far superior'to that of joy unspeakable?" Is it not a privi- the prophets. They had the full light lege which they might possess? Is of the gospel. The prophets saw it there any thing in the nature of reli- only at a distance and but dimly, and gion which forbids it? Why should were obliged to search anxiously that not one be filled with constant joy who they might understand the nature of has the hope of dwelling in a world of that system of which they were apglory for ever? Comp. John xiv. 27; pointed to furnish the comparatively xvi. 22. ~ And full of glory. (1.) obscure prophetic intimations. ~ The Of anticipated glory-of the prospect prophets. This language would imply of enjoying the glory of heaven. (2.) that this had been a common and preOf present glory —with a joy even now valent wish of the prophets.T r ave which is of the same nature as that in inquired. This word is intensive. It heaven; a happiness the same in kind, means that they sought out, or scruti though not in degree, as that which nized with care the revelations made to will be ours in a brighter world. The them, that they might understand exactsaints on earth partake of the same ly what was implied in that which they kind of joy which they will have in were appointed to record in respect to A. D. 60.] CHAPTER I. 137 diligently, who prophesied of the 11 Searching what,- or what grace that should come unto you: manner of time the Spirit a of a 2 Pe. 1. 21. the salvation which was to be made would be bestowed upon the- people of known through the Messiah. See the God. The apostle does not mean to following places where the same word say that they prophesied particularly is used which occurs here. Luke xi. of those persons to whom he was then 50, 51. Acts xv. 17. Rom. iii. 11. Heb. writing, but that their prophecies were xi. 6; xii. 17. ~T And searched dili- in fact for their benefit, for the things gently — tpssvvIo. Comnp. Dan. ix. which they predicted had actually ter2, 3. The word here used means to minated on them. ATe benefit was as search out, to trace out, to explore. It real as though the predictions had been is not elsewhere used in the New Tes- solely on their account. tament, though one of the words from 11. Searching what. That is, exwhich this is compounded (ipsvvduo) amining their own predictions with occurs. See John v. 39 (Notes); vii. care, to ascertain what they meant. 52. Rom. viii. 27. 1 Cor. ii. 10. Rev. They studied them as we do the preii. 23. The idea is, that they perceived dictions which others have made; and that in their communications there though the prophets were the medium were some great and glorious truths through which the truth was made which they did not fully comprehend, known, yet their own predictions be. and that they diligently employed their came a subject of careful investigation natural faculties to understand that to themselves. The expression here which they were appointed to impart used in the original, rendered'what' to succeeding generations. They thus (s(ES elv), literally,, unto what,' may became students and interpreters for mean, so far as the Greek is concerned, themselves of'their own predictions. either, what time,' or,what people,' They were not only prophets, but men. or, what person;' that is, with referThey had souls to be saved in the same ence to what person the prophecies way as others. They had hearts to be were really uttered. The latter, it seems sanctified by the truth, and it was need- to me, is the correct interpretation, ful, in order to this, that truth should be meaning that they inquired in regard applied to their own hearts in the same to him, who he would be, what would way as to others. The mere fact that be his character, and what would be they were the channels or organs for the nature of the work which he would imparting truth to others, would not perform. There can be no doubt that save them any more then the fact that they understood that their predictions a man now preaches truth to others related to the Messiah; but still it is will save himself, or than the fact that not improper to suppose that it was a sutler delivers bread to an army will with them an interesting inquiry what nourish and support his own body. sort of a person he would be, and what ~f Who prophesied of the grace that would be the nature of the work which should come unto you. Of the favour he would perform. This interpretation that should be shown to you in the'gos- of the phrase st5 e~vc, (unto what, or pel. Though the predictions which they whom), it should be observed, howuttered appeared to the men of their ever, is not- that which is commonly own times, and perhaps to themselves, given of the passage. Bloomfield, Roobscure, yet they were in fact prophecies senmfiller, Doddridge, Whitby, Benson, of what was to come, and of the favours and Grotius, suppose it to refer to time, which, under another dispensation, meaning thatthey inquiredatwhattime, 12* 11d39 1. PETER. [A. D. 60. (i'ri~st ~xhich was in them did hand the sufferings of Christ, sitii'y, uwhen it testified before- and the glory that should follow.:r when these things would occur. Mac- expectation that the event would then knight thinks it refers to people (%xov), occur. See Notes on Matt. ii. 2. IT The meaning that they diligently inquired Spirit of Christ which was in them. whatpeoplewouldputhimntodeath. But This does not prove that they knew the most obvious interpretation is that that this was the Spirit of Christ, but which I have suggested above, meaning is only a declaration of Peter that it that they made particular inquiry to was actually so. It is not probable whom their prophecies related-what that the prophets distinctly understood was his rank and character, and what that the spirit of inspiration, by which was to be the nature of his work. they were led to foretell future events, What would be a more natural inquiry was peculiarly the spirit of Christ. for them than this] What would be They understood that they were in. more important? And how interesting spired; but there is no intimation, with is the thought that when Isaiah, for which I am acquainted, in their writexample, had given utterance to the ings, that they regarded themselves as sublime predictions which we now inspired by the Messiah. It was not have of the Messiah, in his prophecies, improper, however, for Peter to say he sat himself down with the spirit of that the spirit by -which they were ina little child, to learn by prayer and fluenced was in fact the Spirit of Christ, study, what was fully implied in the so called because that Spirit which sugamazing words which the Spirit had gested these future events to them was taught him to record! How much of given as the great Medium of all remystery might seem still to hang vealed truth to the world. -Comp. Heb..around the subject! And how intent i. 3. John i. 9; xiv. 16, 26; xvi. 7. would such a mind be to know what Isa. xlix. 6. It is clear from this paswas the full import of those words! sage, (1.)''hat Christ must have had ~ Or what manner of time. This an existence before his incarnation; phrase, in Greek (6owv xaCp',), would and (2.) That he must have understood properly relate, not to the exact time then what would occur to hitn when when these things would occur, but to he should become incarnate; that is, it the character or condition of the age must have been arranged or determined when they would take place; perhaps beforehand. ~ Did signify. Meant to referring to the state of the world at intimate or manifest to them (iE's.ov); that period, the preparation to receive or what was implied in the communithe gospel, and the probable manner in cations made to them. ~S When it which the great message would be re- testified beforehand the sufferings of ceived. Perhaps, however, the inquiry Christ. As Isaiah, ch. liii. Daniel, ch. in their minds pertained to the time ix. 25 —27. They saw clearly that the when the predictions would be fulfilled, Messiah was to suffer; and doubtless as well as to the condition of the world this was the common doctrine of- the when the event takes place. The prophets, and the common expectation meaning of the Greek phrase would of the pious part of the Jewish nation. not exclude this latter sense. There Yet it is not necessary to suppose that are not unfrequent indications of time they had clear apprehensions of his in the prophets (comp. Dan. ix. 24, sufferings, or were able to reconcile all seq.), and these indications were of so that was said on that subject with what clear a character that when the Saviour was said of his glory and his triumphs. actually appeared there was a general There was much about those sufferings A.D. 60.] CHAPTER 1. 139 12. Unto whom it was re- things, which are now reported vealed, that not "unto themselves unto you by them that have but unto us they did minister the preached the gospel unto you a He. 11. 39, 40. which they wished to learn, as there is suppose that they derived no benefit much still which we desire to know. from their own predictions, for as far We have no reason to suppose that as they understood the truth it was as there were any views of the sufferings much adapted to sanctify and comfort of the Messiah communicated to the them as it is us now; but the meaning prophets except what we now have in is, that their messages had reference the Old Testament;* and to see the mainly to future times, and that the force of what Peter says, we ought to full benefit of them would be experiimagine what would be our views of enced only in distant ages. Comp. Heb. him if all that we have known of Christ xi. 39, 40. ~Unto us they did minister as history were obliterated, and we had the things which are -now reported only the knowledge which we could unto you. Not unto us by name; but derive from the Old Testament. As their ministrations had reference to the has been already intimated, it is pro- times of the Messiah, and those to bable that they studied their own pre- whom Peter wrote, in common with dictions, just as. we would study them all Christians, were those who were if we had not the advantage of applying to enjoy the fruits of the communicato them the facts which have actually tions which they made. The word occurred. ~ And the glorythat'should reported means announced, or made follow. That is, they saw that there known. ~ By them that have preached would be glory which would be the the gospel unto you. The apostles, result of his sufferings, but they did not who have made known unto you, in clearly see what it would be. They their true sense, the things which had some knowledge that he would be the prophets predicted, the import of raised from the dead (Ps. xvi. 8-II, which they themselves were so desiComp. Acts ii. 25-28); they knew rous of understanding. ~ With the that he would, see of the travail of his Holy Ghost sent down from heaven. soul, and would be satisfied' (Isa. liii. Accompanied by the influences of the 11); they had some large views of the Holy Ghost bearing those truths to the efbects of the gospel on the nations of heart, and confirming them to the soul. the earth. Isa. xi.; xxv. 7, 8; Ix.; It was the same spirit which inspired lxvi. But there were many things re- the prophets which conveyed those specting his glorification which it can- truths to the souls of the early Chrisnot be supposed they clearly under- tians, and which discloses them to true stood; and it is reasonable to presume believers in every age. Comp. John xvi. that they made the comparatively few 13, 14. Acts ii. 4; x. 44, 45. The and obscure intimations in their own object of Peter by thus referring to the writings in relation to this, the subject prophets, and to the interest which of profound and'prayerful inquiry. they took in the things which those to 12. Unto whom it was revealed. whom he wrote now enjoyed, seems to They were not permitted to know fully have been to impress on them a deep the import of the predictions which sense of the value of the gospel, and they were made the instruments of of the great privileges which they communicating to mankind, but they enjoyed. They were reaping the be understood that they were intended nefit of all the labours of the prophets for the benefit of future ages. ~ That They were permitted to see truth clearly not unto themselves. We are not to which the prophets ihcms,,iv'es snaw 146 I. PETER. [A. D. 60, with the Holy Ghost a sent down from heaven; which things the a Ac. 2. 4. 2 Co. 1. 22. b Ep. 3. 10. angels b desire to look into. only obscurely. They were in many state where one who was before at so respects morefavoured than even those great a distance that he could not holy men had been. It was for them clearly see an object, should draw that the prophets had spoken the word nearer, stooping down in order that he of the Lord; for them and their salva- might observe it more distinctly. It is tion that a long line of the most holy possible, as Grotius supposes, that there men that the world ever saw had lived, may be an allusion here to the posture and toiled, and suffered; and while of the cherubim over the mercy-seat, they themselves had not been allowed represented as looking down with an to understand the full import of their intense gaze, as if to behold what was own predictions, the most humble be- in the ark; but it is not necessary to liever was permitted to see what the suppose that this is the allusion, nor is most distinguished prophet never saw. it absolutely certain that that was the See Matt. xiii. 17. ~[Which things the posture of the cherubim. See Notes angels desire to look into. The object on Heb. ix. 5. All that is necessarily of this reference to the angels is the implied in the language is, that the same as that to the prophets. It is to angels had an intense desire to look impress on Christians a sense of the into these things; that they contemvalue of that gospel which they had plated them with interest and fixed received, and to show them the great- attention, like one who comes near to ness of their privileges in being made an object, and looks narrowly upon it. partakers of it. It had excited the In illustration of this sentiment, we deepest interest among the most holy may make the following suggestions: men on earth, and even among the in- I. The angels doubtless desire to look habitants of the skies. They were into all the manifestations of the chaenjoying the full revelation of what racter of God wherever those manifesteven the angels had desired more fully ations are made. (1.) It is not unreato understand, and to comprehend sonable to suppose that, to a great which they had employed their great degree, they acquire the knowledge of powers of investigation. The things God as all other creatures do. They which are here referred to (iSC a —unto are not omniscient, and cannot be supwhich), are those which the prophets posed to comprehend at a glance all his were so desirous to understand — the doings. (2.) They doubtless employ great truths respecting the sufferings their faculties, substantially as we do, of Christ, the glory which would follow, in the investigation of truth; that is, and the nature and effects of the gospel. from things known they seek to learn In all the events pertaining to the re- those that are even unknown. (3.)It is demption of a world they felt a deep not unreasonable to suppose that there interest. The word which is rendered are many things in relation to the di-, to look' (earpax4at) is rendered stoop- vine character and plans which they do ing down, and stooped down, in Luke not yet understand. They know, unxxiv. 12. John xx. 5, 11; looketh, ir doubtedly, much more than we do; but James i. 25, and look, in the place there are plans and purposes of God before us. It does not elsewhere occur which are yet made known to none ot in the New Testament. It properly his creatures. No one can doubt that means to stoop down near by any these plans and purposes must be the thing; to bend forward near in order object of the attentive study of all holy to look at any thing more closely. created minds. (4.) They doubtless Robinson, Lex. It would denote that feel a great interest in the welfare of A. 1. 60.] CHAPTER I. 141 otbler beings-of their fellow-creatures arch over the planet above the brightwherever they are. There is in the ness of our moon, and giving a most universe one great brotherhood, em- beautiful appearance to the heavens bracing all the creatures of God. (5.) there. It is also, doubtless, true of all They cannot but feel a deep interest in the worlds which God has made, that man —a fallen creature, tempted, suffer- in each one of them there may be some ing, dying, and exposed to eternal death. peculiar manifestation of the glory of This they have shown in every period the Deity. (3.) The universe, thereof the world's history. Notes on Heb. fore, seems fitted up to give eternal i. 14. II. It is probable that in. each employment to mind in contemplating one -of the worlds which God has made, it; and in the worlds which God has there is some peculiar manifestation of made there is enough to employ the his glory and character; something study of his creatures for ever. On which is not to be found at all in any our own world, the most diligent and other world, or, if found, not in so pious student of the works of God great perfection; and that the angels might spend many thousand years, and would feel a deep interest in all these then leave much, very much, which he manifestations, and would desire to did not comprehend; and it may yet look into them. (1.) This is probable be the eternal employment of holy from the nature of the case, and from minds to range from world to world, the variety which we see in the form, and in each new world to find much size, movements, and glory of the to study and to admire; much that heavenly orbs. There is no reason to shall proclaim the wisdom, power, love, suppose that on any one of those and goodness of God, which had not worlds all the glory of the divine cha- elsewhere been seen. (4.) Our world, racter would be manifest which he therefore, though small, a mere speck intends to make known to the universe. in creation, may have something to (2.) This is probable from what we can manifest the glory of the Creator which now see of the worlds which he has may not exist in any other. It cannot made.'We know as yet comparatively be its magnitude, for in that respect it little of the heavenly bodies, and of the is among the smallest which God has manifestations of the Deity there; and made; it may not be the height and yet as far as we can see, there must be the majesty of our mountains, or the far more striking exhibitions of the length and beauty of our rivers, or the power, and wisdom, and glory of God fragrance of our flowers, or the clearin many or most of those worlds that ness of our sky, for in these respects roll above us than there are on our there may be much more to admire in earth. On the body of the sun; on other worlds: it is the exhibition of the planets Jupiter and Saturn, so vast the character of God in the work of in comparison with the earth, there redemption; theillustration of the way must be far more impressive exhibitions in which a sinner may be forgiven; of the glory of the Creator than there the manifestation of the Deity as incaris on our little planet. Saturn, for nate, assuming permanently a union example, is 82,000 miles in diameter, with one of his own creatures. This, 1100 times as large as our earth; it so far as we know, is seen in no other moves at the rate of 22,000 miles an part of the universe; and this is honhour; it is encircled by two magnifi- our enough for one world. To see cent rings, 5000 miles apart, the inner- this the angels may be attracted down most of which is 21,000 miles from the to earth. When they come, they come body of the planet, and 22,000 miles not toU contemplate our works of art, in breadth, forming a vast illuminated our painting and our sculpture, or to read out books of science or poetry: attention. It has been in a mannel they come to gather around the cross,- entirely consistent with justice and to minister to the Saviour, to attend on truth, showing, through the great sac. his steps while living, and to watch rifice made on the cross, that the attriover his body when dead; to witness butes of justice and mercy may both his resurrection and ascension, and to be exercised; that while God may bless, with their offices of kindness, pardon to any extent, he does it in no those whom he died to redeem. Heb. i. 4. instance at the expense of justice and III. What, then, is there in our world truth. This blending of the attributes which we may suppose would attract of the Almighty in beautiful harmony; their attention 1 What is there which this manifesting of mercy to the guilty they would not see in other worlds? I and the lost; this raising up a fallen answer, that the manifestation of the and rebellious race to the favour and divine character in the plan of redemp- friendship of God; and this opening tion is that which would peculiarly before a dying creature the hope of imp attract their attention here, and lead mortality, was what could be seen by them from.heaven down to earth. (1.) the angels nowhere else, and hence it The mystery of the incarnation of the is no wonder that they hasten with such Son of God would be to them an ob- interest to our world to learn the mysject of the deepest interest. This, so far teries of redeeming love. Every step as we know, or have reason to suppose, in the process of recovering a sinner has occurred nowhere else. There is must be new to them, for it is unseen no evidence that in any other world elsewhere; and the whole work, the God has taken upon himself the form atonement, the pardon and renovation of one of his own creatures dwelling of the sinner, the conflict of the child there, and stooped to live and act like of God with his spiritual foes, the supone of them; to mingle with them; to ports of religion in the time of sick. share their feelings, and to submit to ness and temptation, the- bed of death, toil, and want, and sacrifice for their the sleep in the tomb, the separate welfare. (2.) The fact that the guilty flight of the soul to its final abode, the could be pardoned would attract their resurrection of the body, and the solemn attention, for (a) it is elsewhere un- scenes of the judgment, all must open known, no inhabitant of heaven having new fields of thought to an angelic the need of pardon, and no offer of mind, and attract the heavenly inhabitpardon having been made to a rebel ants to our world to learn here what angel. (b) There are great and diffi- they cannot learn in their own abodes, cult questions about the whole subject however otherwise bright, where sin, and of forgiveness which an angel could suffering, and death, and redemption are easily see, but which he could not so unknown. In view of these truths we easily solve. How could it be done may add: (1.) The work of redemp. consistently with the justice and truth tion is worthy of the study of the pro. of God? How could he forgive, and foundest minds. Higher talent than yet maintain the honour of his own any earthly talent has been employed law, and the stability of his own throne? in studying it, for to the most exalted There is no more difficult subject in a intellects of heaven it has been a theme human administration than that of of the deepest interest. No mind on pardon; and there is none which so earth is too exalted to be engaged in much perplexes those who are entrusted this study; no intellect here is so pro. with executive power. (3.) The way found that it would not find in this in which pardon has been shown' to the study a range of inquiry worthy of it quilty here would excite their deep self. (2.) This is a study that is pecuo A. D. 60.] CHAPTER I. 143 13 Wherefore gird a up the grace that is to be brought unto loins of your mind, be sober, b you at the revelation of Je9sus and hope' in the end c for the Christ: a Lu. 12. 35. ib Lu. 21. 34. 1 perfectly. c He. 10. 35. liarly appropriate to man., The angels courts of glory to be poor, to be perse. have no other interest in it than that cuted, to bleed, and to die, not less which arises from a desire to know must be the astonishment then when, God, and from a benevolent regard for from those lofty heights, the angelic the welfare of others; we have a per- hosts look down upon a race uncon sonal interest in it of the highest kind. cerned amidst wonders such as those It pertains primarily to us. The plan of the incarnation and the atonement! was formed for us. Our eternal all 13. Wherefore gird up the loins of depends upon it. The angels would youtr mind. The allusion here is to be safe and happy if they did not fully the manner in which the Orientals understand it-; if we do not understand were accustomed to dress. They wear it, we are lost for ever. It has claims -loose, flowing robes, so that when they to their attention as a wonderful exhi- wished to run, or to fight, or to apply bition of the character and purposes themselves to any business, they are of God, and as they are interested in obliged to bind their garments close the welfare of others; it claims our around them. See Notes on Matt. v. attention because our eternal welfare 38-41. The meaning here is, that depends on our accepting the offer of they were to have their minds in con. mercy made through a Saviour's blood. stant preparation to discharge the du(3.) How amazing then, how wonder- ties, or to endure the trials of life-like ful, is the indifference of man to this those who were prepared for labour, for great and glorious work! How won- a, race, or for a conflict. ~ Be sober. derful that neither as a matter of specu- See Notes on I Tim. iii. 2. Titusmi. 8; lation, nor of personal concern, he can ii. 2. ~ And hope to the end. Marg. be induced ", to look into these things!" perfectly. The translation in the text How wonderful that all- other subjects is the most correct. It means that they engross his attention, and excite in- were not to become faint or weary in quiry, but that for this he feels no their trials. They were not to aban. concern, and that here he finds no- don the hopes of the gospel, but were thing to interest him! It is not un- to cherish those hopes to the end of reasonable to suppose that amidst all life, whatever opposition they might the other topics of wonder in this meet with, and however much might plan as seen by angels, this is not the be done by others to induce them to least-that man by nature takes no in- apostatize. Comp. Notes on Heb. x. terest in it; that in so stupendous a 35, 36. ~ For the grace that is to work, performed in his own world, he be brought unto you. For the favour feels no concern; that he is unmoved that shall then be bestowed upon you; when he is told that even God became to wit, salvation. The word brought incarnate, and appeared on the earth here means that this great favour which where he himself dwells; and that, they hoped for would be borne to them busy and interested as he is in other by the Saviour on his return from hea.things, often of a most trifling nature, ven. 71 At the revelation of Jesus he has no concern for that on which is Christ. When the Lord Jesus shall suspended his own eternal happiness. be revealed from heaven in his glory, If heaven was held in mute astonish- that is, when he comes to judge the ment when the Son of God left the world. Notes, 2 Thess. i. 7. 14 1. PPilTE. tA. D~. t0 14 As obedient children, not 15 But as he which hath called flshioningayourselves according you is holy, so be ye holy in all to the former lusts in your igno- manner of conversation; rarce: 16 Because it is written,' Be a Ro. 12.2. b Le. 11. 44. ye holy; for I am holy. 14. As obedient children. That is, quirements of the gospel, and gave conduct yourselves as becomes the yourselves up to the unrestrained- in children of God, by obeying his corml dulgence of your passions. mands; by submitting to his will; and 15. But as he who hath called you by manifesting unwavering confidence is holy. On the word called, see Notes in him as your Father, at all times. on Eph. iv. 1. The meaning here is, ~I Not fashioning yourselves. Not that the model or example in accordance forming or modelling your life. Comp. with which they were to frame their Notes, Rom. xii. 2. The idea is, that lives, should be the character of that they were to have some model or ex- God who had called them into his ample in accordance with which they kingdom. They were to be like him. were to frame their lives, but that they Comp. Notes,, Matt. v. 48. ~T So be were not to make their own former ye holy in all manner of conversation. principles and conduct themodel. The In all your conduct. On the word Christian is to be as different from conversation, see Notes on Phil. i. 27 what he was himself before conversion The meaning is, that since God is holy, as he is from his fellow-men. He is and we profess to be his followers, we to be governed by new laws, to aim ought also to be holy. at new objects, and to mould his life 16. Because it is written, Be ye in accordance with new Drinciples. holy; for I am holy. Lev. xi. 44. Before conversion he wls (r su',emely This command was addressed at first selfish; (b) he lived for p,'.sonal grati to the Israelites, but it is with equal fication; (c) he gave free nC. lge'ce propriety addressed to Christians, as to his appetites and passians, restrained the professed people of God. The only by a respect for the decencies of foundation of the command is, that life, and by a reference to his own they professed to be his people, and health, property, or reputation, without that as his people they ought to be like regard to the will of God; (d) he con- their God. Comp. Micah iv. 5. It is formed himself to the customs and opi- a great truth that men everywhere will nions around him, rather than to the imitate the God whom they worship. requirements of his Maker; (e) he They will form their character in aclived for worldly aggrandizements, his cordance with his. They will regard supreme object being wealth or fame; what he does as right. They will ator (f) in many cases those who are tempt to rise no higher in virtue than now Christians gave indulgence to the God whom they adore, and they every passion which they wished to will practise freely what he is supposed gratify, regardless of reputation, health, to do or approve. Hence, by knowing property, or salvation. Now they are what are the characteristics of the gods to be governed by a different rule, and which are worshipped by any people, their own former standard of morals we may form a correct estimate of the and of opinions is no longer their guide, character of the people themselves; but the will of God. ~ According to and hence, as the God who is the ob(he former lusts in your ignorance, ject of the Christian's worship is per. When you were ignorant of the re- fectly holy, the character of his wor A. D. 60.] CHAPTER I. 145 17 And if ye call on the Fa- every man's work, pass the time ther, who without respect of of your sojourning ]here in fear." persons judgeth according to 18 Forasmuch as ye know,.aPh.2. 12. that ye were not redeemed with shippers should also be holy. And you are strangers and sojourners.' See hence, also, we may see that the ten- Notes on Heb. xi. 13. ~ In fear. lency of true religion is to make men Notes, Phil. ii. 12. Heb. xii. 28. With pure. As the worship of the impure true reverence or veneration for God gods of the heathen moulds the charac- and his law. Religion is often repreter of the worshippers into their image, sented as the reverent fear of God. so the worship of Jehovah moulds the Deut, vi. 2, 13, 24. Prov. i. 7;'iii. 13; character of his professed friends into xiv. 26, 27, et sepe al.:is image, and they become like him. 18. Forasmuch as ye know. This 17. And if ye call on the Father. is an argument for a holy life derived ihat is, if you are true Christians, or from the fact that they were redeemed, truly pious-piety being represented in and from the manner in which their she Scriptures as calling on God, or as redemption had been effected. There;he worship of God. Comp. Acts ix. is no more effectual way to induce true I1. Gen. iv. 26. 1 Kings xviii. 24. Christians to consecrate themselves enPs. cxvi. 17. 2 Kings v. 11.,1 Chron. tirely to God, than to refer them to the Xvi. 8. Joel ii. 32. Rom. x. 13. Zeph. fact that they are not their own, but iii. 9. 1 Cor. i. 2. Acts ii. 21. The have been purchased by the blood of word, Father' here is used evidently Christ. ~ That ye were not redeemed. not to denote the Father in contradis- On the word rendered redeemed (%vep0o tinction to the Son, but as referring to — lutrod), see Notes, Titus ii. 14. The God as the Father of the universe. word occurs in the New Testament See ver., 14.,As obedient children." only in Luke xxiv. 21. Titus ii. 14, God is often spoken of as the Father and in this place. The noun (%,z'pov of the intelligent beings whom he has -lutron) is found in Matt. xx. 28. made. Chpistians worship him as a Mark x. 45, rendered ransom. For Father-as one having all the feelings the meaning of the similar word (seoof a kind and tender parent towards zepcoatS — apolutrosis), see Notes on them. Comp. Ps. ciii. 13, seq. IT Who Rom. iii. 24. This word occurs in without respect of persons. Impar- Luke xxi. 28. Rom. iii. 24; viii. 23 tiality. Who-is not influenced in his 1 Cor. i. 30. Eph. i. 7, 14; iv. 30. treatment of men by a regard to Col. i. 14. Heb. ix. 15, in all which rank, wealth, beauty, or any external places it is rendered redemption, and distinction. See Notes on Acts x. 34, in Heb. xi. 35, where it is rendered and Rom. ii. 11. ~ Judgeth according deliverance. The word here means to every man's work. He judges each that they were rescued from sin and one according to his character; or to death by the blood of Christ, as the what he has done. Rev. xxii. 12. valuable consideration on account of Notes, 2 Cor. v. 10. The meaning is, which it was done; that is, the blood,you worship a God who will judge or the life of Christ offered as a sacrievery man according to his real cha- rice effected the same purpose in regard racter, anti you should therefore lead to justice and to the maintenance of such lives as he can approve.' ~ Pass the principles of moral government, the time of your sojourning., Of which the punishment of the sinner your temporary residence on earth. himself would have done. It was that This is not your permanent home, but which God was pleased to accept in 1:4 146 I. PETER. [A.D. 60 corruptible things, as silver and 19 But with the precious blood gold, from your vain conversa- of Christ, as of a lamb a without tion received by tradition from blemish and without spot: your fathers; a Jno. 1. 29, 36. Re. 7. 14. the place of the punishment of the sin- the world"); and as resulting in a ner, as answering the same great ends course of life that answered none of the in his administration. The principles proper ends of living. From that they of his truth and justice could as cer- had been redeemed by the blood of tainly be maintained in this way as by Christ. ~ Received by tradition front the punishment of the guilty them- your fathers. The mode of worship selves. If so, then there was no ob- which had been handed down from stacle to their salvation, and they might, father to son. The worship of idols on repentance, be consistently pardoned depends on no better reason than that and taken to heaven. ~ With corrupt- it is that which has been practised in ible things, as silver and gold. On ancient times, and it is kept up now in the word corruptible, as applicable to all lands in a great degree only by the gold, see Notes on ver. 7. Silver and fact that it has had the sanction of the gold usually constitute the price or the venerated men of other generations. valuable consideration paid for the re- 19. But with the precious blood of demption of captives. It is clear that Christ. On the use of the word blood, the obligation of one who is redeemed, and the reason why the efficacy of the to love his benefactor, is in proportion atonement is said to be in the blood, to the price which is paid for his ran- see Notes on Rom. iii. 25. The word som. The idea here is, that a price precious (adsows) is a word which far more valuable than any amount of would be applied to that which is worth silver or gold had been paid for the re- much; which is costly. Comp. for the demption of the people of God, and use of the noun (espgj) in this sense that they were under proportionate ob- Matt. xxvii. 6, ", The price of blood." ligation to devote themselves to his Acts iv. 34; v. 2, 3; vii. 16. See also service. They were redeemed by the for the use of the adjective (vpcuo;) life of the Son of God offered in their Rev. xvii. 4,,,gold and precious stones." behalf, and between the value of that Rev. xviii. 12, ", vessels of most prelife and silver and gold there could be cious wood." Rev. xxi. 11, ", a stone no comparison. ~ From youtr vain most precious." The meaning here conversation. Your vain conduct, or is, that the blood of Christ had a value manner of life. Notes on ver. 15. above silver and gold; it was worth The word vain applied to conduct more, to wit (1.), in itself-being a (OLczcuoo) means properly empty,fruit- more valuable thing; and (2.) in effect. less. It is a word often applied to the ing our redemption. It accomplished worship of idols, as being nothing, what silver and gold could not do. The worthless, unable to help (Acts xiv. 15. universe had nothing more valuable to I Kings xvi. 13. 2 Kings xvii. 15. Jer. offer, of which we can conceive, than ii. 5, 8, 19), and is probably used in a the blood of the Son of God. ~ As oJ similar sense in this-place. The apos- a lamb. That is, of Christ regarded tie refers to their former worship of as a lamb offered for sacrifice. Notes idols, and to all the abominations con- on John i. 29. ~ Without blemish and nected with that service as being vain without spot. Such a lamb only was and unprofitable; as the worship of allowed to be offered in sacrifice. Lev. nothing real (comp. 1 Cor. viii. 4, xxii. 20-24. Mal. i. 8. This was "We know that an idol is nothing in required (1.) because it was proper A.D. 60.] CHAPTER 1. 147 20 Who verily was fore-or- 21 Wno by iirr. do believe in dained before a the foundation God, that raised him up from the of the world, but was manifest dead, and b gave him glory, that in these last times for you; your faith and hope might be in a Re. 13. 8. b Mat. 28. 18. Ph. 2. 9. God. that man should offer that which was was not a device to supply a defect in regarded as perfect in its kind; and the system; that is, it was not adopted (2.) because only that would be a because the system did not work well, proper symbol of the great sacrifice or because God had been disappointed. which was to be made by the Son of It was arranged before man was created, God. The idea was thus kept up from and when none but God could know age to age that he, of whom all these whether he would stand or fall. (3.) victims were the emblems, would be The creation of the earth must have perfectly pure. had some reference to this plan of re20. Who verily was fore-ordained demption, and that plan must have before the foundation of the world. been regarded as in itself so glorious, That is, it was fore-ordained, or pre- and so desirable, that it was deemed determined, that he should be the great best to bring the world into existence atoning sacrifice for sin. On the that the plan might be developed, meaning of the word fore-ordained though it would involve the certainty (Yepoywvwxco) see Rom. viii. 29. The that the race would fall, and that many word is rendered which knew, Acts would perish. It was, on the whole, xxvi. 5; foreknew and foreknow, Rom. more wise and benevolent that the race viii. 29: xi. 2; fore-ordained, 1 Pet. should be created with a certainty that i. 20; and know beJbre, 2 Pet. ii. they would apostatize, than it would be 17. It does not elsewhere occur in that the race should not be created, and the New Testament. The sense is, the plan of salvation be unknown to that the plan was formed, and the ar- distant worlds. See Notes on ver. 12. rangements made for the atonement 21. Who by him do believe in God. before the world was created. I Before Faith is sometimes represented particuthe foundation of the world. That is, larly as exercised in God, and somefrom eternity. - It was before man was times in Christ. It is always a characformed; before the earth was made; teristic of true religion that a man has before any of the material universe was faith in God. Comp. Notes on Mark brought into being; before the angels xi. 22. ~ That raised him up fromt were created. Comp. Notes on Matt. the dead. Notes on Acts ii. 24;: iii. 15, xxv. 34. John xvii. 24. Eph. i. 4. 26; iv. 10; v. 30; xiii. 30. Rom. iv. ~ But was manifest. Was revealed. 24; vi. 4. 1 Cor. xv. 15. ~ And gave Notes on 1 Tim. iii. 16. ~ In these him glory. By exalting him at his last times. In this, the last dispensa- own right hand in heaven. Phil. ii. 9. tion of things on the earth. Notes on I Tim. iii. 16. Eph. i. 20, 21. - IT That Heb. i. 2. ~ For you. For your benefit your faith and hope might be ii God. or advantage. See Notes on ver. 12. That is, by raising up the Lord Jesus, It follows from what is said in this and exalting him to heaven, he has verse, (1.) That the atonement was laid the foundation of confidence in not an after-thought on the part of his promises, and of the hope of eternal God. It entered into his plan when life. Comp. Notes onver.-3. Comp. he made the world, and was revolved 1 Cor. xv. Col. i. 27. 1 Thess. i. 3. in his purposes from eternity'- (2.) It 1 Tim. i. 1. 148 I. PETER. [A. D. 6u. 22 Seeing ye have purified feigned love b of the brethren, your souls in obeying the truth see that ye love one another with through the Spirit unto un- a pure heart fervently: a Jno. 17. 1 7 19. b 1 Jno. 3. 14, 18. 22. Seeing ye have purified your Notes on John xiii. 34. 1 Thess. iv. 9. souls. Gr.,Having purified your See also 1 John iii. 14-18. IT See souls.' The apostles were never afraid that ye love one another with pure of referring to human agency as having heart fervently. Comp. Notes on Heb. an important part in saving the soul. xiii. 1. John xiii. 34, 35. Eph. v. 2. Comp. 1 Cor. iv. 15. No one is made The phrase, with pure heart fervently,' pure without personal intention or effort means (1.) that it should be genuine -any more than one becomes accom- love, proceeding from a heart in which plished or learned without personal there is no guile or hypocrisy; and (2.) exertion. One of the leading effects that it should be intense affection of the agency of the Holy Spirit is to (E'xrevrs); not cold and formal, but excite us to make efforts for our own ardent and strong. If there is any salvation; and there is no true piety reason why we should love true Chris. which is not the fair result of culture, tians at all, there is the same reason as really as the learning of a Porson why our attachment to them should be or a Parr, or the harvest of the farmer. intense. This verse establishes the The amount of effort which we make following points: (1.) That truth was' in purifying our souls' is usually also at the foundation of their piety. They the measure of our attainments in re- had none of which this was not the ligion. No one can expect to have proper basis; and in which the founany true piety beyond the amount of dation was not as broad as the super. effort which he makes to be conformed structure. There is no religion in the to God, any more than one can expect world which is not the fair development wealth, or fame, or learning, without of truth; which the truth is not fitted exertion. ~In obeying the truth. That to produce. (2.) They became Chrisis, your yielding to the requirements tians as the result of obeying the truth; of truth, and to its fair influence on or by yielding to its fair influence on your minds, has been the means of the soul. Their own minds complied your becoming pure. The truth here with its claims; their own hearts referred to is, undoubtedly, that which yielded; there was the exercise of their is revealed in the gospel-the great own volitions. This expresses a docsystem of truth respecting the redeirp- trine of great importance. (a) There tion of the world. ~ Through the is always the exercise of the powers Spirit. By the agency of the Holy of the mind in true religion; always a Spirit. It is his office to apply truth to yielding to truth; always a voluntary the mind; and however precious the reception of it into the soul. (b) Re. truth may be, and however adapted to ligion is always of the nature of obedisecure certain results on the soul, it ence. It consists in yielding to what will never produce those effects with- is true and right; in laying aside the out the influences of the Holy Spirit. feelings of opposition, and in allowing Comp. Titus iii. 5, 6. Notes on John the mind to follow where truth and iii. 5. ~ Unto unfeigned love of the duty lead. (c) This would always brethren. The effect of the influence take place when the truth is presented of the Holy Spirit in applying the to the mind, if there were no voluntary truth has been to produce sincere love resistance. If all men were ready to to all who are true Christians. Comp. yield to the truth, they would become A. D. 60.] CHAPTER I. 149 23. Being born a again, not of ruptible, by the word " of God, corruptible seed, but of incor- which liveth and abideth for ever. a Jno. 1. 13. b Ja. 1. 18. Christians. The only reason why all Job xiii. 7. (d) We should avoid the men do not love and serve God is, that places where error is taught. Prov. they refuse to yield to what they know xix. 27.,, Cease, my son, to hear the to be true and right. (3.) The agency instruction that causeth to err from the by which this was accomplished was words of knowledge." Prov. xix. 27. that of the Holy Ghost. Truth is (e) We should place ourselves under adapted in itself to a certain end or the teachings of truth, for there is truth result, as seed is adapted to produce a enough in the world to occupy all our harvest. But it will no more of itself time and attention; and it is only by produce its appropriate effects on the truth that our minds can be benefited. soul, than seed will produce a harvest 23. Being born again. See. Notes without rains, and dews, and suns. In on John iii. 3. IT Not of corruptible all cases, therefore, the proper effect of seed. 6" Not by virtue of any descent truth on the soul is to be traced to the from human parents." Doddridge. influence of the Holy Spirit, as the The result of such a birth, or of being germination of the seed in the earth is begotten in this way-for so the word to the foreign cause that acts on it. rendered born again more properly No man was ever converted by the signifies-is only corruption and decay. mere effect of truth without the agency We are begotten only to die. There of the Holy Ghost, any more than seed is no permanent, enduring life produced germinates when laid on a hard rock. by that. It is in this sense that this is (4.) The effect of this influence of the spoken of as c corruptible seed,' because Holy Spirit in applying the truth is to it results in decay and death. The produce love to all who are Christians. word here rendered seed (,eopc) occurs Love to Christian brethren springs up nowhere else in the New Testament. in the soul of every one who is truly T But of incorruptible. By truth, converted; and this love is just as cer- communicating -a living principle to tain evidence that the seed of truth has the soul which can never decay. Comp. germinated in the soul, as the green 1 John iii. 9.,, His seed remaineth in and delicate blade that peeps up through him; and he cannot sin, because he is the earth is evidence that the seed born of God." ~ By the word of God. sown has been quickened into life. See Notes on James i. 18.,"Of his Comp. Notes on 1 Thess. iv. 9. 1 John own will begat he us with the word of iii. 14. We may learn hence (a) That truth, that we should be a kind of firsttruth is of inestimable value. It is as fruits of his creatures." Comp. Notes valuable as religion itself, for all the on John i. 13. It is the uniform docreligion in the world is the result of it. trine of the scriptures that divine truth (b) Error and falsehood are mischiev- is made the instrument of quickening ous and evil in the same degree. There the soul into spiritual life. ~ Which is no true religion which is the fair liveth and abideth for ever. This exresult of error; and all the pretended pression may either refer to God, as religion that is sustained by error is living for ever, or to the word of God, worthless.- (c) If a system of religion, as being for ever true. Critics are about or a religious measure or doctrine, can- equally divided in the interpretation, not be defended by truth, it should be The Greek will bear either construeat once abandoned. Comp. Notes on tion. Most of the recent critics incline 13* 750 I. PETER. [A. D. 60. 24'For a all flesh is as grass, flower of grass. The grass withand all the glory of man as the ereth, and the flower thereof fallI or, For that. a Is. 40. 6-8. eth away: to the latter opinion-that it refers to is cut down and dies. Thus in Psalm the word of God, or to his doctrine. ciii. 15, 16: So Rosenintiller, Doddridge, BloomS o Rosenmr itller, Doddidge, Bloom- " As for man, his days are as grass; field, Wolf, Macknight, Clarke. It As a flower of the field, so he flourisheth; seems to me, however, that the more For the wind passeth over it and it is gone, And the place thereof shall know it no natural construction of the Greek is to more." refer it to God, as ever-living or enSo in Isaiah xl. 6-8; a-passage which during; and this interpretation agrees well with the connection. The idea is evidently referred to by Peter in this then is, that as God is ever-living, that place: " Tie voice said, Cry. which is produced directly by him in And he said, atshall And he said, What shall I cry? the human soul by the instrumentality All flesh is grass, of truth, may be expected also to en- And all the goodliness thereof is as the flower of the field. dure for ever. It will not be like the The grass withereth, offspring of human parents, themselves The flower fadeth, mortal, liable to early and certain de- When the wind of Jehovah bloweth cay, but may be expected to be as en- Surely the people is grass, during as its ever-living Creator. The grass withereth, -24. For all iesh as cS grass. Trhat The flower fadeth, 24. For all flesh is as grass. That But the word of our God shall stand is, all human beings; all men. The for ever." connection here is this: The apostle, See also James i. 10, 11. This sentiin the previous verse, had been con- ment is beautifully imitated by the trasting that which is begotten by man great dramatist in the speech of Wolwith that which is -begotten by God, in sey:reference to its permanency. The for- "This is the state of man; to-day he puts mer was corruptible and decaying; the forth latter abiding. The latter was pro- The tender leaves of hope, to-morrow latter abiding. The latter was pro- blossoms, duced by God who lives for ever; the And bears his blushing honours thick upon former by the agency of man, who is him. The third day comes a frost, a killing himself corruptible and dying. It was frost; not unnatural, then, to dwell upon the And-when he thinks, good easy man, full of an in surely feeble, frail, decaying nature of man in His greatness is a ripening-nips his root. contrast with God; and the apostle, And then he falls." therefore, says that'all flesh, every Comp. Notes on Isa.' xl. 6-8. ~' And human being, is like grass. There is all the glory of man. All that man no stability in any thing that man does prides himself on-his wealth, rank, or produces. He himself resembles talents, beauty, learning, splendour of grass that soon fades and withers; but equipage or apparel. ~ As the flower God and his word endure for ever the of grass. The word rendered'grass,' same.' The comparison of a human (Z6pog;) properly denotes herbage, that being with grass, or with flowers, is which furnishes food for animals-pasvery beautiful, and is quite common in ture, hay. Probably the prophet Isaiah, the Scriptures. The comparison turns from whom this passage is taken, reon the fact that the grass or the flower, ferred rather to the appearance of a however green or beautiful it may be, meadow or a field, with nmingled grass w,,on loses its freshness; is withered; and flowers, constituting a beautiful A. D. 60.] CHAPTER I. 151 25 But the word of the Lord the word which by the gospel is endureth for ever. And this a is preached unto you. a Jno. 1. 1, 14. 2 Pe, 1. 19. landscape, than to mere grass. In such flower that grows up in the morning, a field, the grass soon withers with and that in the evening is cut down. heat, and with the approach of winter; Ps. xc. 6. The rose that blossoms on and the flowers soon fade and fall. the cheek of youth may wither as soon ~ The grass withereth, and the flower as any other rose; the brightness of thereoffalleth away. This is repeated, the eye may become dim as readily as as is common in the Hebrew writings, the beauty of a field covered with for the sake of emphasis, or strong flowers; the darkness of death may confirmation. come over the brow of manliness and 25. But the word of the Lord. In intelligence as readily as night settles Isaiah (xl. 8),, the word of our God.' down on the landscape; and our robes The sense is not materially varied. of adorning may be laid aside as soon ~ Endureth. for ever. Is unmoved, as beauty fades in a meadow full of fixed, permanent. Amidst all the revo- flowers before the scythe of the mower. lutions on earth, the fading glories of There is not an object of natural beauty natural objects, and the wasting strength on which we pride ourselves that will of man, his truth remains unaffected. not decay; and soon all our pride and Its beauty never fades; its power is pomp will be laid low in the tomb. It never enfeebled. The gospel system is sad to look bn a beautiful lily, a rose, is as lovely now as it was when it was a magnolia, and to think how soon all first revealed to man, and it has as that beauty.will disappear. It is more much power to save as it had when sad to look on a rosy cheek, a bright first applied to a human heart. We eye, a lovely form, an expressive brow, see the grass wither at the coming on an open, serene, intelligent counteof autumn; we see the flower of the nance, and to think how soon all that field decay; we see man, though con- beauty and brilliancy will fade away. fident in his strength, and rejoicing But amidst these changes which beauty in the vigour of his frame, cut down undergoes, and the desolations which in an instant; we see cities decline, disease and death spread over the and kingdoms lose their power: but the world, it is cheering to think that all word of God is the same now that it is not so. There is that which does was at first, and amidst all the changes not change, which never loses its which may ever occur on the earth that beauty.,The word of the Lord' will remain the same. ~ And this is abides. His cheering promises, his asthe word which by the gospel is surances that there is a brighter and preached unto you. That is, this better world, remain amidst all these gospel is the, word' which was referred changes the sarme. The traits which to by Isaiah in the passage which has are drawn on the character by the relibeen quoted. —In view, then, of the gion of Christ, more lovely by far than affecting truth stated in the close of the most delicate colouring of the lily, this chapter (vs. 24, 25), let us learn remain for ever. There they abide, habitually to reflect on our feebleness augmenting in loveliness, when the and frailty. "- We all do fade as a rose fades from the cheek; when the leaf." Isa. Ixiv. 6. Our glory is like brilliancy departs from the eye; when the flower of the field. Our beauty the body moulders away in the sepulfades, and our strength disappears, as chre. The beauty of religion is the easily as the beanty and vigour of the only permanent beauty in the earth; 15=2 f1. PETER. A. D. 60 CHAPTER II. and hypocrisies, and envies, and JHEREFORE laying aside all evil speakings, a all malice, and all guile, a Ep. 4.22,31. and he that has that, need not regret which he was accustomed to show that that which in this mortal frame mercy. vs. 9, 10. charms the eye, shall fade away like III. Various duties growing out of the flower of the field. these privileges, and out of the various CHAPTER II. relations which they sustained in life. vs. 11-25. (a) The duty of living ANbALYSIS OF THE CIHAPTER. as strangers and pilgrims; of abstainThis chapter may be divided into ing from all those fleshly lusts which three parts. war against the soul, and of leading I. An exhortation to those whom lives of entire honesty in relation to the apostle addressed, to lay aside all the Gentiles, by whom they were surmalice, and all guile, and to receive rounded. vs. 11, 12. (b) The duty the simple and plain instructions of the of submitting to civil rulers. vs. 13word of God with the earnestness with 17. (c) The duty of servants to subwhich babes desire their appropriate mit to their masters, though their confood. vs. 1 —3. Religion reproduces dition was a hard one in life, and they the traits of character of children in were often called to suffer wrongfully. those whom it influences, and they vs. 18-20. (d) This duty was enought to regard themselves as new-born forced on servants, and on all, from the babes, and seek that kind of spiritual example of Christ, who was more nutriment which is adapted to their wronged than any others can be, and condition as such. who yet bore all his sufi-e:igs with II. The privileges which they had entire patience, leaving us ail example obtained by becoming Christians, while that we should follow in his steps. vs. so many others had stumbled at the 21-25. very truths by which they had been 1. Wherefore laying aside. On the saved. vs. 4-10. (a) They had come word rendered laying aside, see Romn. to the Saviour, as the living stone on xiii. 12. Eph. iv. 22, 25. Col. iii. 8. which the whole spiritual temple was The allusion is to putting off clothes, founded, though others had rejected and the meaning is, that we are to cast him; they had become a holy priest- off these things entirely; that is, we hood; they had been admitted to the are no longer to practise them. The privilege of offering true sacrifices, ac- word wherefore (6vv) refers to the ceptable to God. vs. 4, 5. (b) To them reasonings in the first chapter. In view Christ was precious as the chief corner- of the considerations stated there, we stone on which all their hopes rested, should renounce all evil. IT Allmalice. and on which the edifice that was to. All evil (xcaGxa). The word malice be reared was safe, though that founda- we commonly apply now to a particular tion of the Christian hope had been kind of evil, denoting extreme enmity rejected and disallowed by others. vs. of heart, ill-will, a disposition to injure 6-8. (c) They were now a chosen others without cause from mere perpeople, an holy nation, appointed to sonal gratification, or from a spirit of show forth on earth the praises of God, revenge. Webster. The Greek word, though formerly they were notregarded however, includes evil of all kinds. as the people of God, and were not See Notes on Ram. i. 29. Comp. Acts within the range of the methods by viii. 22, where it is rendered wicked. A. D. 60.1 CHAPTER II. 15i8 2 As new-born babes,a desire the sincere milk b of the word,.a Mat. 18. 3. b l Co. 3. 2. that ye may grow thereby: ness, and 1 Cor. v. 8; xiv. 20. Eph. in life; and he in whom this effect is iv. 31. Col. iii. 8. Titus iii. 3. IT And not accomplished has never been conallguile. Deceit of all kinds. Notes verted. Aman thatis characteristically on Rom. i. 29. 2 Cor. xii. 16. 1 Thess. deceitful, cunning and crafty. cannot be ii. 3. ~T And hypocrisies. Notes on a Christian., Except ye be converted, 1 Tim. iv. 2. Matt. xxiii. 28. Gal. ii. and become as little children, ye shall 13, on the word rendered dissimulation. not enter into the kingdom of heaven." The word means feigning to be what Matt. xviii. 3. we are not; assuming a false appear- 2. As new-born babes. The phrase ance of religion; cloking a wicked here used would properly denote those purpose under the appearance of piety. which were just born, and hence Chris~T And envies. Hatred of others on tians who had just begun the spiritual account of some excellency which they life. See the word explained in the have, or something which they possess Notes on 2 Tim. iii. 15. - It is not unwhich we do not. See Notes on Rom. common, in the Scriptures, to compare i. 29. ~ And all evil speaking. Gr. Christians with little children. See Speaking against others. This word Notes, Matt. xviii. 3, for the reasons of (xtazc~cZf) occurs only here and in 2 this comparison. Comp. Notes, 1 Cor. Cor. xii. 20, where it is rendered back- iii. 2. Heb. v. 12, 14. IT Desire the bitings. It would include all unkind sincere milk of the word. The pure or slanderous speaking against others. milk of the word. On the meaning of This is by no means ain uncommon the word sincere, see Notes, Eph. vi. fault in the world, and it is one of the 24. The Greek word here (i&o7ov) designs of religion to guard against means properly that which is without it. Religion teaches us to lay aside guile or falsehood; then unadulterated, whatever guile, insincerity, and false pure, genuine. The Greek adjective appearances we may have acquired, rendered, of the word' (oyt~xov), means and to put on the simple honesty and properly rational, pertaining to reason, openness of children. We all acquire or mind; and, in the connection here more or less of guile and insincerity in with milk, means that which is adapted the course of life. We learn to con- to sustain the soul. Comp. Notes, ceal our sentiments and feelings, and Rom. xii. 1. There is no doubt that almost unconsciously come to appear there is allusion to the gospel in its different from what we really are. It purest and most simple form, as adapted is not so with children. In the child to be the nutriment of the new-born every emotion of the bosom appears as soul. Probably there are two ideas it is. Nature there works well and here; one, that the proper aliment of beautifully, Every emotion is ex- piety is simple truth'; the other, that pressed; every feeling of the heart is the truths which they were to desire developed; and in the cheeks, the open were the more elementary truths of the eye, the joyous or sad countenance, we gospel, such as would be adapted to know all that there is in the bosom, as those who were babes in knowledge. certainly as we know all that there is If That ye mnaygtrow thereby. As babes in the rose by its colour and its fra- grow on their proper nutriment. Piety grance. Now, it is one of the pur- in the heart is susceptible of growth, poses of religion to bring us back to and is made to grow by its proper alithis state, and to strip off all the sub- ment, as a plant or a child is, and will terfuges which we may have acquired grow in proportion as it has the propes 154 I. PETER. [A D. 60. 3 If so be ye have tasted e 4 To whom coming, as unto that the Lord is gracious. a living stone, disallowed b in a Ps. 34. 8. b Ps. 118. 22. kind of nutriment. From this verse dridge renders it, ",Since youe have tasted we may see, (1.) The reason of the that the Lord is gracious." The aposinjunction of the Saviour to Peter, to tie did not mean to express any doubt' feed his lambs.' John xxi. 15. vs. 1, 2. on the subject, but to state that, since Young Christians strongly resemble they had had an experimental acquaintchildren-babes; and they need watch- ance with the grace of God, they should ful care, and kind attention, and appro- desire to increase more and more in the priate aliment, as much as new-born knowledge and' love of him. On the infants do. Piety receives its form use of the word taste, see Notes on much from its commencement; and Heb. vi. 4. the character of the whole Christian 4. To whom coming. To the Lord life will be determined in a great degree Jesus, for so the word, Lord' is to be by the views entertained at first, and understood in ver. 3. Comp. Notes the kind of instruction which is given on Acts i. 24. The idea here is, that to those who are just entering on their they had come to him for salvation, Christian course. We may also see, while the great mass of men rejected (2.) That it furnishes evidence of con- him. Others,disallowed' him, and version, if we have a love for the sim- turned away from him, but they had pie and pure truths of the gospel. It seen that he was the one chosen or is evidence that we have spiritual life, appointed of God, and( had come to him as really as the desire of appropriate in order to be saved. Salvation is often nourishment is evidence that an infant represented as coming to Christ. See has natural life. The new-born soul Matt. xi. 28. I As unto a livingstone. loves the truth. It is nourished by it. The allusion in this passage is to Isa. It perishes without it. The gospel is xxviii. 16. "Behold I lay in Zion for just what it wants; and without that a foundation, a stone, a tried stone, a it could not live. We may also learn precious corner-stone, a sure foundafrom this verse, (3.) That the truths of tion; he that believeth shall not make the gospel which are best adapted to haste." See Notes on that passage. that state are those which are simple There may be also possibly an allusion and plain. Comp. Heb. v. 12, 13, 14. to Ps. cxviii. 22. "The stone which It is not philosophythat is needed then; the builders disallowed, is become the it is not the profound and difficult doc- head-stone of the corner." The refertrines of the gospel; it is those element- ence is to Christ as the foundation on ary truths which lie at the foundation which the church is reared. He ocof all religion, and which can be com- cupied the same place in regard to prehended by children. Religion makes the church which a foundation-stone every one docile and humble as a child; does to the edifice that is reared upon and whatever may be the age at which it. Comp. Matt. vii. 24, 25. See Notes one is converted, or whatever attain- on Rom. ix. 33, and Eph. ii. 20 -22 ments he may have made in science, The phrase -living stone' is however he relishes the same truths which are unusual, and is not found, I think, exloved by the youngest and most un- cept in this place. There seems to be lettered child that is brought into the an incongruity in it, in attributing life kingdom of God. to a stone, yet the meaning is not diffi3. If so be ye have tasted that the cult to be understood. The purpose Lord is gracious. Or rather, as Dod- was not to speak of a temple, like that 1. D. 60.] CHAPTER II. 155 Need of men, but chosen of God, 5 Ye also, as lively stones,' and precious. or, be ye. at Jerusalem, made up of gold and parts, as that was. It has within itself costly stones; but of a temple made up what corresponds with every thing that of living materials —of redeemed men was valuable in that. It is a beautiful -in which God now resides. In structure like that, and as in that there speaking of that, it was natural to refer was a priesthood, and there were real to the foundation on which the whole and acceptable sacrifices offered, so it -rested, and to speak of that as corre- is in the Christian church. The Jews,sponding to the whole edifice. It was prided themselves much on their temall a living temple-a temple composed ple. It was a most costly and splendid of living materials-from the founda- edifice. It was the place where God tion to-thetop. Compare the expression was worshipped, and where he was In John iv. 10, "He would have given supposed to dwell. It had an imposing thee living water;" that is, water service, and there was acceptable woerwhich would have imparted life to the ship rendered there. As a new dissoul. So Christ imparts life to the pensation was introduced; as the tenwhole spiritual temple that is, reared dency of the Christian system was to on him as a foundation. ~ Disallowed draw off the worshippers from that indeed of men. Rejected by them, temple, and to teach them that God first by the Jews, in causing him to be could be worshipped as acceptably elseput to death-; and then by all men where as at Jerusalem (John iv. 21when he is offered to them as their 23); as Christianity did not inculcate Saviour. See Notes, Isa. liii. 3. Ps. the necessity of rearing splendid temcxviii. 2'2., Which the builders re- pIes for the worship of God; and as in fused." Comp. Notes, Matt. xxi. 42. fact the temple at Jerusalem was about Acts iv. 11. 1 But chosen of God. to be destroyed for ever, it was importSelected by him as the suitable foun- ant to show that in the Christian church dation on which to rear his church. there might be found all that was truly ~ And precious.- Valuable. The uni- beautiful and valuable in the temple verse had nothing more valuable on at Jerusalem; that it had what correwhich to rear the spiritual temple. sponded to what was in fact most pre5. Ye also as lively stones. Gr. cious there, and that there was still a.living stones.' The word should most magnificent and beautiful temple have been so rendered. The word on the earth. Hence the sacred writers lively with us now has a different labour to show that all was found in meaning from living, and denotes act- the church that had made the temple ire, quick, sprightly. The Greek at Jerusalem so glorious, and that the word is the same as that used in the great design contemplated hy the erecprevious verse, and rendered living. tion of that splendid edifice-the mainThe meaning is, that the materials of tenance of the worship of God-was which the temple here referred to now accomplished in a more glorious was composed were living materials manner than even in the services of throughout. The foundation is a living that house. For there was a temple, foundation, and all the superstructure made up of living materials, which was is composed of living materials. The still the peculiar dwelling-place of God purpose of the apostle here is to com- on the earth. In that temple there pare the church to a beautiful temple- was a holy priesthood-for every Chrissuch as the temple in Jerusalem, and tian was a priest. In that temple there to show that it is complete in all its were sacrifices offered, as acceptable to 156 T. PETER. [A, D. 60. are built up a spiritual house, a an holy priesthood, b to offer up a He. 3. 6. b Is. 61. 6. Re. 1.6. God as in the former-for they were in offering acceptable sacrifice to God. spiritual sacrifices, offered continually. The business is not entrusted to a parThese thoughts were often dwelt upon ticular class to be known as priests; by the apostle Paul, and are here il- there is not a particular portion to lustrated by Peter, evidently with the whom the name is to be peculiarly same design, to impart consolation to given, but every Christian is in fact a those who had never been permitted to priest, and is engaged in offering an worship at the temple in Jerusalem, acceptable sacrifice to God. See Rom. and to comfort those Jews, now con- i. 6., And hath made us kings and verted to Christianity, who saw that priests unto God." The Great High that splendid and glorious edifice was Priest in this service is the Lord Jesus about to be destroyed. The peculiar Christ (see the Epistle to the Hebrews, abode of God on the earth was now passim), but besides him there is no removed from that temple to the Chris- one who sustains this office except as tian church. The first aspect in which it is borne by all the Christian memthis is illustrated here is, that the tem- hers. There are ministers, elders, pasple of God was made up of,living tors, evangelists, in the church; but stones;" that is, that the materials there is no one who is a priest, except were not inanimate stones, but endued in the general sense that all are priests with life, and so much more valuable -for the great sacrifice has been offered, than those employed in the temple at and there is no expiation now to be Jerusalem, as the soul is more precious made. The name priest, therefore, than any materials of stone. There should never be conferred on a miniswere living beings which composed ter of the gospel. It is never so given that temple, constituting a more beau- in the New Testament, and there was tiful structure, and a more appropriate a reason why it should not be. The dwelling-place for God, than any edi- proper idea of a priest is one who offers fice could be made of stone, however sacrifice; but the ministers of the New costly or valuable. 1 A spirituialhouse. Testament have no sacrifices to offerA spiritual temple, not made of perish- the one great and- perfect oblation for able materials, like that at Jerusalem; the sins of the world having been not composed of matter, as that was, made by the Redeemer on the cross. but -made up of redeemed souls-a To him, and him alone, under the New temple more appropriate to be the re- Testament dispensation should the sidence of one who is a pure spirit. name priest be given, as it is uniformly Comp. Notes on Eph. ii. 19-22, and in the New Testament, except in the I Cor. vi. 19, 20. a An holy priest. general sense in which it is given to hood. In the temple at Jerusalem, the all Christians. In the Roman Catholic priesthood appointed to minister there, communion it is consistent to give the and to offer sacrifices, constituted an name priest to a minister of the gospel, essential part of the arrangement. It but it is wtrong to do it. It is consist. was important, therefore, to show that ent, because they claim that a true sathis was not overlooked in the spiritual cr}fice of the body and blood of Christ temple that God was raising. Accord- is offered in the mass. It is wrong, ingly, the apostle says, that this is because that doctrine is wholly contrary amply provided for, by constituting the to the New Testament, and is deroga. whole body of Christians to be in fact tory to the one perfect oblation which a priesthood. Every one is engaged has been once made for the sins of thb A. D. 60.] CHAPTER I. 157 spiritual a sacrifices, acceptable elect, precious: and he that be. to God by Jesus Christ. lieveth on him shall not be con6 Wherefore also it is con- founded. tained in theScripture, Behold, 7 Unto you therefore which I lay in Sion a chief corner-stone, believe, he is'precious: but unto a Mal. 1. 11. b Is. 28. 16. 1 an honour. world, and is conferring on a class of the corner of the edifice rests. A stone men a degree of importance and of is selected for this which is large and power to which they have no claim, solid, and, usually, one which is squared and which is so liable to abuse. But and wrought with care; and as such a in a Protestant church it is neither stone is commonly laid with solemn ceconsistent nor right to give the name remonies, so, perhaps, in allusion to this, to a- minister of religion. The only it is here said by God that he would sense in which the term can now be lay this stone at the foundation. The used in the Christian church is a sense solemnities attending this were those in which it is applicable to all Chris- which accompanied the great work of tians alike —that they ", offer the sacri- the Redeemer. See the word explained fice of prayer and praise." ~ To offer in the Notes on Eph. ii. 20. ~ Elect. up spiritual sacrifices. Not bloody Chosen of God, or selected for this purofferings, the blood of lambs and bul- pose. ver. 4. ~T And he that believeth locks, but those which are the offerings on him shall not be confounded. Shall of the heart-the sacrifices of prayer not be ashamed. The Hebrew is,, shall and praise. As there is apriest, there niot make haste.' See it explained in is also involved the notion of a sacri- the Notes on Rom. ix. 33. flece, but that which is offered is such 7. Unto you, therefore, which believe. as all Christians offer to God, proceed- Christians are often called simply being from the heart, and breathed forth lievers, because faith in the Saviour is from the lips, and in a holy life. It is one of the promineh. characteristics by called sacriEice, not because it makes which they are distinguished from their an expiation for sin, but because it is fellow-men. It sufficiently describes of the nature of worship. Comp. Notes any man, to say that he is a believer on Heb. xiii. 15; x. 14. ~f Acceptable in the Lord Jesus, r He is precious. to God by Jesus Christ. Comp. Notes Marg., an honour. That is, according on Rom. xii. 1. Through) the merits to the margin, it is an honour to believe of the great sacrifice made by the Re- on him, and should be so regarded. deemer on the cross. Our prayers and This is true, but it is very doubtful praises are in themselves so imper- whether this is the idea of Peter. The feet, and proceed from such polluted Greek is v A'dd; literally,'esteem, lips and hearts, that they can be ac- honour, respect, reverence;' then, value ceptable only through him as our inter- or price.' The noun is probably used cessor before the throne of God. Comp. in the place of the adjective, in the Notes on Heb. ix. 24, 25; x. 19 —22. sense of honourable, valued, precious; 6. Wherefore also it is contained in and it is not incorrectly rendered in the the Scriptures. Isa. xxviii. 16. The text,, he is precious.' The connection quotation is substantially as it is found demands this interpretation. The aposin the Septuagint. ~ Behold, Ilay in tle was not showing that it was an Sion. See Notes on Isa. xxviii. 16, honour to believe on Christ, but was and Rom. ix. 33. ~TA chief corner- stating the estimate which was put on stone. The principal stone on which him by those who believe, as contrasted 14 158 T. PETER. [A.D. 60. them which be disobedient, the stone awhich the builders disala Mat. 21. 42. with the view taken of him by the have had benefactors who have done world. The truth which is taught is, us good, but none who have done us that while the Lord Jesus is rejected such good as he has. We have had by the great mass of men, he is regard- parents, teachers, kind friends, who ed by all Christians as of inestimable have provided for us, taught us, relieved value. (I.) Of the fact there can be us; but all that they have done for us no doubt. Somehow, Christians per- is slight, compared with what he has ceive a value in him which is seen in done. The fruit of their kindness, for nothing else. This is evinced (a) in the most part, pertains to the present their avowed estimate of him as their world; and they have not laid down best friend; (b) in their being willing their lives for us. What he has done so far to honour him as to commit to pertains to our welfare to all eternity; him the keeping of their souls, resting it is the fruit of the sacrifice of his own the whole question of their salvation life. How precious should the name on him alone; (c) in their readiness and memory of one be who has laid to keep his commands, and to serve down his own life to save us! (3.) We him, while the mass of men disobey owe all our hopes of heaven to him; him; and (d) in their being willing to and in proportion to the value of such die for him. (II.) The reasons why a hope, he is precious to us. We have he is so precious to them are such as no hope of salvation but in him. Take these: (1.) They are brought into a that away,-blot out the name and the condition where they can appreciate his work of the Redeemer, and we see no worth. To see the value of food, we way in which we could be saved, —we must be hungry; of clothing, we must have no prospect of being saved. As be exposed to the winter's blast; of our hope of heaven, therefore, is valuhome, we must be wanderers without able to us; as it supports us in trial; a dwelling-place; of medicine, we must as it comforts us in the hour of death, be sick; of competence, we must be so is the Saviour precious; and the poor. So, to see the value of the Sa- estimate which we form of him is in viour, we must see that we are poor, proportion to the value of such a hope. helpless, dying sinners; that the soul (4.) There is an intrinsic value and is of inestimable worth; that we have excellency in the character of Christ. no merit of our own; and that unless apart frommhis relation to us, which some one interpose, we must perish. makes him precious to those who can Every one who becomes a true Chris- appreciate his worth. In his character, tian is brought to this condition; and in abstractly considered, there was more to this state he can appreciate the worth of attract, to interest, to love, than in that the Saviour. In this respect Christians of any other one who ever lived in our are unlike the condition of the rest of world. There was more purity, more mankind, for they are in no better state benevolence, more that was great in to appreciate the worth of the Saviour trying circumstances, more that was than the man in health is to appreciate generous and self-denying, more that the value of the healing art, or than he resembled God, than in any other one who has never had a want unsupplied, who ever appeared on earth. In the the kindness of one who comes to us moral firmament, the character of Christ with an abundant supply of food.; (2.) sustains a pre-eminence above all others The Lord Jesus is in fact of more value who have lived, as great as the glory to them than any other benefactor. We of the sun is superior to the feeble lights, A. D. 60.] CHAPTER II. 159 lowed, the same is made the head 8 And a stone of stumbling, of the corner, and a rock of offence, even to though so numerous, which glimmer at a solid projecting corner-stone of a midnight. With such views of him, it house, that would certainly be the is not to be wondered at, that, however means of their destruction. Comp. he may be estimated by the world, to Notes, Luke i. 34. An idea similar to them who believe, he is riECIQUS.' this occurs in Matt. xxi. 44., Who-'~ But unto them which be disobedient. soever shall fall on this stone shall be Literally, unwilling to be persuaded broken." The meaning is, that if this ~(&~t>S); i that is, those who refused foundation-stone is not the -means of to believe; who were obstinate or con- their salvation, it will be of their ruin. tumacious. Luke i. 17. Rom. i. 30. It is not a matter of indifference wheThe meaning is, that to them he is ther they believe on him or not; whemade a stone against which they im- ther they accept or reject him. They pinge, and ruin themselves. Notes, cannot reject him without the most ver. 8. ~ The stone which the builders fearful consequences to their souls. disallowed. Which they rejected, or ~ And a rock of offence. This exrefused to make a corner-stone. The presses substantially the same idea as allusion here, by the word, builders,' the phrase,' stone of stumbling.' The is primarily to the Jews, represented word rendered,offence' (axdv~aXov) as raising a temple of salvation, or means properly "a trap-sticck-a crookbuilding with reference to eternal life. ed stick on which the bait is fastened, They refused to lay this stone, which which the animal strikes against, and God had appointed, as the foundation so springs the trap" (Robinson, Lex.); of their hopes, but preferred some other then a trap, gin, snare; and then any foundation. See this passage explained thing which one strikes or stumbles in the Notes on Matt. xxi. 42. Acts against; a stumbling-block. It then iv. 11, and Rom. ix. 33. ~ The same denotes that which is the cause or ocis made the head of the corner. That casion of ruin. This language would is, though it is rejected by the mass of be strictly applicable to the Jews, who men, yet God has in fact made. it the rejected the Saviour on account of his corner.stone on which the whole spirit- humble birth, and whose rejection of ual temple rests. Acts iv. 11, 12. him was made the occasion of.the deHowever men may regard it, there is struction of their temple, city, and nain fact no other hope of heaven than tion. But it is also applicable to all that which is founded on the Lord Je- who reject him, fromn whatever cause; sus. If men are not saved by him, he for their rejection of him will be folbecomes to them a stone of stumbling lowed with ruin to their souls. It is a and a rock of offence. crime for which God will judge them 8. And a stone of stumbling. A as certainly as he did the Jews who stone over which they stumble, or disowned him and crucified him, for against which they impinge. The idea the offence is substantially the same. seems to be that of a corner-stone which What might have been, therefore, the projects from the building, against which means of their salvation, is made the they dash themselves, and by which cause of their deeper condemnation, they are made to fall. See Notes on ~ Even to them which stumble at the Matt. xxi. 44. The rejection of the word. To all who do this. That is, Saviour becomes the means of their they take the same kind of offence at ruin. They refuse to build on him, the gospel which the Jews did at the and it is as ij one should run against Saviour himself. It is substantially the 160 I. PETER. [A. 1). 60. them which stumble at the word, being disobedient; whereuntoa a Jude 4. also they were appointed. same thing, and the consequences must they should be punished.' See Wetbe the" same. How does the conduct stein. So Macknight,,, To which pzunof the man who rejects the Saviour ishment they were appointed." Whitby now, differ from that of him who re- gives the same interpretation of it, that jected him when he was on the earth? because they were disobedient (refers Being disobedient. ver. 7. The rea- ring, as he supposes, to the Jews who 8on why they reject him is, that they rejected the Messiah), ", they were apare not disposed to obey. They are pointed, for the punishment of that dissolemnly commanded to believe the obedience, to fall and perish." Dr. gospel; and a refusal to do it, there- Clarke supposes that it means that they fore, is as really an act of disobedience were prophesied of -that they should as to break any other command of God. thus fall; or that, long before, it was ~TWhereunto they were appointed (E1i predicted that they should thus stumble o xal Ez'lsrWav). The word, where- and fall. In reference to the meaning unto' means unto which. But unto of this difficult passage, it is proper to what? It cannot be supposed that it observe that there is in the Greek verb means that they were, appointed' to necessarily the idea of designation, apbelieve on him and be saved by him, pointment, purpose. There was some for (I.) this would involve all the dif- agency or intention by which they ficulty which is ever felt in the doctrine were put in that condition some act of decrees or election; for it would then of placing or appointing (the word mean- that he had eternally designated >'Z> -r/ meaning to set, put, lay, lay them to be saved, which is the doctrine down, appoint, constitute), by which of predestination; and (2.) if this were this result was brought about. The the true interpretation,the consequence fair sense, therefore, and cne from would follow that God had been foiled which we cannot escape, is, that this in his plan; for the reference here is did not happen by chance or accident, to those who would not be saved, that but that there was a divine arrangeis, to those who, stumble at that stum- ment, appointment, or plan on the part bling-stone,' and are destroyed. Calvin of God in reference to this result, and supposes that'it means, unto which re- that the result was in conformity with jection and destruction they were de- that. So it is said in Jude 4, of a simisignated in the purpose of God.' So lar class of men,, For there are certain Bloomfield renders it, ", Unto which men crept in unawares, who were be(disbelief) they were destined" (Crit. fore of old ordained to this condemnaDig.); nieaning, as he supposes, that tion." The facts were these:-(1.) ",into this stumbling and disobedience That God appointed his Son to be the they were permitted by God to fall." corner-stone of his church. (2.) That Doddridge interprets it, ", to which also there was a portion of the world which, they were appointed by the righteous from some cause, would embrace him sentence of God, long before, even as and be saved. (3.) That there was early as in his first purpose and decree another portion who, it was certain, he ordained his Son to be the great would not embrace him. (4.) That it Foundation of his church." Rosen- was kn6wn that the appointment of the muller gives substantially the same in- Lord Jesus as a Saviour, would be the terpretation. Clemens Romanus says occasion of their rejecting him, and of it means'that they were appointed, not their deeper and more aggravated conthat they should sin, but that, sinning, demnation. (5.) That the arrangement A.D. 60.] CHAPTER II. 161 9 But ye are a chosen genera- nation, a' peculiar a people; that tion, a royal priesthood, an holy I purchalsed. a De. 4. 20. was nevertheless made, with the under- Rom. ix. 15-18. John xii. 39, 40. standing tha; all this would be so, and This is just a statement, in accordance because it was best on the whole that with what everywhere occurs in the it should be so, even though this con- Bible, that all things enter into the sequence would follow. That is, it eternal plans of God; that nothing was better that the arrangement should happens by chance; that there is no be made for the salvation of men even thing that was not foreseen; and that with this result, that a part would sink the plan is such as, on the whole, God into deeper condemnation, than that no saw to be best and wise, and therefore arrangement should be made to save adopted it. If there is nothing unany. The primary and originating ar- just and wrong in the actual developerangement, therefore, did not contem- ment of the plan, there was nothing in plate them or their destruction, but was forming it. At the same time, no man made with reference to others, and not- who disbelieves and rejects the gospel withstanding they would reject him, should take refuge in this as an excuse. and would fall. The expression where- He was' appointed' to it no otherwise unto (Es ii) refers to this plan, as in- than as it actually occurs; and as they volving, under the circumstances, the know that they are voluntary in rejectresult which actually followed. Their ing him, they cannot lay the blame of stumbling and falling was not a matter this on the purposes of God. They of chance, or a result which was not are not forced or compelled to do it; contemplated, but entered into the origi- but it was seen that this consequence nal arrangement; and the whole, there- would follow, and the plan was laid to fore, might be said to be in accordance send the Saviour notwithstanding. with a wise plan and purpose. And (6.) 9. But ye are ac chosen generation. it might be said in this sense, and in In contradistinction from those who, this connection, that those who would by their disobedience, had rejected the reject him were appointed to this stum- Saviour as the foundation of hope. The bling and falling. It was what was people of God are often represented as foreseen; what entered into the general his chosen or elected people. See Notes arrangement; what was involved in on ch. i. 2. ~ A royalpriestlhood. See the purpose to save any. It was not a' Notes on ver. 5. The meaning of this matterthatwas unforeseen, that the con- is, probably, that they, at once bore sequence of giving a Saviour would the dignity of kings, and the sanctity result in the condemnation of those of priests." Doddridge. Comp. Rev. who should crucify and reject him; but i. 6.,And hath made us kings and the whole thing, as it actually occurred, priests unto God." See also Isa. lxi. 6. entered into the divine arrangement. "a But ye shall be named priests of the It may be added, that as in the facts in Lord; men shall call you ministers of the case nothing wrong has been done our God." It may be, however, that by God, and no one has been deprived the word royal is used only to denote of any rights, or punished more than the dignity of the priestly office which he deserves, it was not wrong in him they sustained, or that they constituted, to make the arrangement. It was better as it were, an entire nation or kingdom that the arrangement should be made of priests. They were a kingdom over as it is, even with this consequence, which he presided, and they were all than that none at all should be made priests, so that it might be said they for human salvation. Comp. Notes on were a kingdom of priests; a kingdom 14 162 I. PETER. [A. D. 60 ye should show forth the' praises of darkness a into his marvellous of him who hath called you out light: 1 or, virtues. a Ac. 26. 18. in which all the subjects were engaged which make it proper to praise him. in offering sacrifice to God. The ex- This shows one great object for which pression appears to be taken from Ex. they were redeemed. It was that they xix. 6-", And ye shall be unto me a might proclaim the glory of God, and kingdom of priests"-and is such lan- keep up the remembrance of his won guage as one who had been educated drous deeds in the earth. This is to as a Jew would be likely to employ to be done (a) by proper ascriptions of set forth the dignity of those whom he praise to him in public, family and regarded as the people of God. 1~ An social worship; (b) by being always holy nation. This is also taken from the avowed friends of God, ready ever Ex. xix. 6. The Hebrews were re- to vindicate his government and ways; garded as a nation consecrated to God, (c) by endeavouring to make known and now that they were cast off or re- his excellencies to all those who are jected for their disobedience, the same ignorant of him; and (d) by such a language was properly applied to the life as shall constantly proclaim his people whom God had chosen in their praise-as the sun, the moon, the stars, place —the Christian church. ~ A pe- the hills, the streams, the flowers do, culiarpeople. Comp. Notes on Titus showing what God does. The conii. 14. The margin here is purchased. sistent life of a devoted Christian is a The word peculiar, in its common ac- constant setting forth of the praise of ceptation now, would mean that they God, showing to all that the God who were distinguished from others, or were has made him such is worthy to be singular. The reading in the margin loved. ~ Who hath called you out of would mean that they had been bought darkness into his marvellous light. or redeemed. Both these things are so, On the word called, see Notes on Eph. but neither of them expresses the exact iv. 1. Darkness is the emblem of sense of the- original. The Greek (,.oh5 ignorance, sin, and misery, and refers Esi A-sp&oLr6W) means,' a people for a here to their condition before their conpossession;' that is, as pertaining to version. Light is the emblem of the God. They are a people which he has opposite, and is a beautiful representasecured as a possession, or as his own; tion of the state of those who are a people, therefore, which belong to brought to the knowledge of the gospel. him, and to no other. In this sense SeeNotes on Acts xxvi. 18. The word they are peculiar as being his; and, marvellous means wonderful; and the being such, it may be inferred that they idea is, that the light of the gospel was should be peculiar in the sense of being such as was unusual, or not to be found unlike others in their manner of life. elsewhere, as that excites wonder or But that idea is not necessarily in the surprise which we are not accustomed text. There seems to be here also an to see. - The primary reference here is allusion to Ex. xix. 5. ",Ye shall be undoubtedly to those who had been a peculiar treasure with me (Sept. aib heathens, and to the great change which spCoM6-co5) above all people." 91 That had been produced by their having been ye should show forth the praises of brought to the knowledge of the truth him. Marg. virtues. The Greek word as revealed in the gospel; and, in re(tper-) means properly good quality, gard to this, no one can doubt that the excellence of any kind. It means here one state deserved to be characterized the excellencies of God-his goodness, as darkness, and the other as light. his wondrous deeds, or those things The contrast was as great as that A. D. 60.] CHAPTER II. 163 10 Which a in time past were obtained mercy, but now have not a people, but are now the obtained mercy. people of God: which had not 11 Dearly beloved, I beseech a Ro. 9.-25. between midnight and noon-day. But therefore uses it without intending to what is here said is substantially correct say that this was its original applicaof all who are converted, and is often tion. See it explained in the Notes on as strikingly true of those who have Rom. ix. 25. Comp. Notes on Eph. been brought up in Christian lands as ii. 11, 12. ~ Which had not obtained of those who have lived among the mercy. That is, who had been living heathen. The change in conversion unpardoned, having no knowledge- of is often so great and so rapid; the the way by which sinners might be views and feelings are so different be- forgiven, and no evidence that your fore and afteir conversion, that it seems sins were forgiven. - They were then like a sudden transition from midnight in the condition of the whole heathen to noon. In all cases, also, of true world, and they had not then been acconversion, though the change may quainted with the glorious method by not be so striking, or apparently so which God forgives iniquity. sudden, there is a change of which this 11. Dearly beloved, I beseech you as may be regarded as substantially an strangers andpilgrims. On the word accurate description. In many cases rendered strangers (g7dpocxo;), see the convert can adopt this language in Notes on Eph. ii. 19, where it is renall its fulness, as descriptive of his own dered foreigners. It means properly, conversion; in all cases of genuine one dwelling near, neighbouring; then conversion it is true that each one can a by-dweller, a sojourner, one without say that he has been called from a state the rights of citizenship, as distinin which his mind was dark to one in guished from a citizen; and it means which it.is comparatively clear. here that Christians are not properly 10. Which in time past were not a citizens of this world, but that their people. That is, who formerly were citizenship is in heaven, and that they not regarded as the people of God. are here mere sojourners. Comp. Notes There is an allusion. here to the pas- on Phil. iii. 20., For our conversation sage in Hosea ii. 23., And I will [citizenship] is in heaven." On the have mercy upon her that had not ob- word rendered pilgrims (7tapEt8nbYo5), tained mercy; and I will say to them see, Notes on ch. i. 1. Heb. xi. 13. A which were not my people, Thou art pilgrim properly is one who travels to my people; and they shall say, Thou a distance from his own country to visit art my God." It is, however, a mere a holy place, or to pay his devotion to allusion, such as one makes who uses some holy object; then a traveller, a the language of another to express his wanderer. The meaning here is, that ideas, without meaning to say that Christians have no permanent home both refer to the same subject. In on earth; their citizenship is not here; Hosea, the passage refers evidently to they are mere sojourners, and they are the reception of one portion of the passing on to their eternal home in the Israelites into favour after their rejec- heavens. They should, therefore, act tion; in Peter, it refers mainly to those as becomes such persons; as sojourners who had been Gentiles, and who had and travellers do. They should not (a) never been recognised as the people of regard the earth as their home; (b) God. The language of the prophet they should not seek to acquire permeawould exactly express his idea, and he nent possessions here, as if they were 164 I. PETER. [A. D. 60. Au as strangers and pilgrims, 12 Having your conversation abstain from fleshly lusts, " which honest among the Gentiles: that war c against the soul; a Ps. 119. 19. b Ga. 5. 16-21. cRo. 8. 13. Ja.4. 1. to remain here, but should act as tra- Titus ii. 12. 1 Pet. i. 14. T Which vellers do, who merely seek a tempo- war against the soul. Comp. Notes rary lodging, without expecting perma- on Rom. viii. 12, 13. The meaning nently to reside in a place; (c) they is, that indulgence in these things should not allow any such attachments makes war against the nobler faculties to be formed, or arrangements to be of the soul; against the conscience, the made, as to impede their journey to understanding, the memory, the judgtheir final home, as pilgrims seek only ment, the exercise of a pure imaginaa temporary lodging, and steadily pur- tion. Comp. Notes on Gal. v. 17. sue their journey; (d) even while en- There is not a faculty of the mind, gaged here in the necessary callings of however brilliant in itself, which will life-their studies, their farming, their not be ultimately ruined by indulgence merchandiz —their thoughts and affec- in the carnal propensities of our nations should be on other things. One ture. The effect of intemperance on in a strange land thinks much-of his the noble faculties of the soul is well country and home; a pilgrim, much of known; and alas there are too many the land to which he goes; and even instances in which the light of genius, while his time and attention may be in those endowed with splendid gifts, necessarily occupied by the arrange- at the bar, in the pulpit, and in the ments needful for the journey, his senate, is extinguished by it, to need a thoughts and affections will be far particular description. But there is away. (e) We should not encumber one vice pr6eminently, which prevails ourselves with much of this world's all over the heathen world (Comp. goods. Many professed Christians get Notes on Rom. i. 27-29), and extenso many worldly things around- them, sively in Christian lands, which more that it is impossible for them to make than all others blunts the moral sense, a journey to heaven. They burden pollutes the memory, defiles the imthemselves as no traveller would, and agination, hardens the heart, and sends they make no progress. A traveller a withering influence through all the takes along as few things as possible; faculties of the soul, and a staff is often all that a pilgrim " The soul grovws clotted by contagion has. We make the most rapid progress Embodies, and embrutes, till she quite lose in our journey to our final home when The divine property of her first being." we are least encumbered with the Of this passion Burns beautifully and things of this world., IT Abstain from truly said fleshly lusts. Such desires and passions as the carnal appetites prompt to.," But oh! it hardens a' within, See Notes on Gal. v. 19-21. A so- lnd petrifies the feeling." journer in a land, or a pilgrim, does not From all these passions the Christian give himself up to the indulgence of pilgrim is to abstain. sensual appetites, or to the soft plea- 12. Raving youzr conversation honsures of the soul. All these would est. Your conduct. Notes, Phil,. hinder his progress, and turn him off 27. That is, lead upright and consist. from his great design. Comp. Rom. ent lives. Comp. Notes on Phil. iv. 8. xii. 14. Gal. v. 24. 2 Tim. ii. 22. ~F Among the Gentiles. The heathen A. D 60.] CHAPTER II. 165'whereas they speak against you behold, glorify God in the day as evil doers, they may by your of visitation. good works, a which they shall 1 or, whierein. a Mat. 5. 16. by whom you are surrounded, and who more full acquaintance with them, and will certainly observe your conduct. a closer inspection of their conduct, Notes on 1 Thess. iv. 12. ",That ye would disarm their prejudices, and may walk honestly towards them that show that their charges were entirely are without." Comp. Rom. xiii. 13. unfounded. The truth taught here is, ~ That whereas they speak against that our conduct as Christians should you as evil doers. Marg. wherein. be such as to bear the strictest scru. Gr. E tb-in what; either referring to tiny; such that the closest examinatime, and meaning that at the very tion will lead our enemies to the contime when they speak against you in viction that we are upright and honest. this manner they may be silenced by This may be done by every Christian; seeing your upright lives; or meaning this his religion solemnly requires him in respect to which; that is, that in to do. ~ Glorify God. Honour God; respect to the very matters for which that is, that they may be convinced by they reproach you they may see by your conduct of the pure and holy nayour meek and upright conduct that ture of that religion which he has re. there is really no ground for reproach. vealed, and be led also to love and Wetstein adopts the former, but the worship him. See Notes on Matt. v question which is mpeant is not very 16. I In the day of visitation. Many important. Bloomfield supposes it to different opinions have been entertained mean inasmuch, whereas. The senti- of the meaning of this phrase, some ment is a correct one, whichever inter- referring it to the day of judgment; pretation is adopted. It should be true some to times of persecution; some to that at the very time when the enemies the destruction of Jerusalem; and some of religion reproach us, they should see to the time when the gospel was that we are actuated by Christian preached among the Gentiles, as a peprinciples, and that in the very matter riod when God visited them with merfor which we are reproached we are cy. The word visitation (i6taxo s), conscientious and honest. IT They means the act of visiting or being visited may, by your good works, which they for any purpose, usually with the noshall behold. Gr., Which they shall tion of inspecting conduct, of inflicting closely or narrowly inspect.' The punishment, or of conferring favours. meaning is, that upon a close and nar- Comp. Matt. xxv. 36, 43. Luke i. 68, row examination, they may see that 78; vii. -16; xix. 44. In the sense of you are actuated by upright principles, visiting for the purpose of punishing, and ultimately be disposed to do you the word is often used in the Septuajustice. It is to be remembered that gint, for the Heb. 1j'. (Pakad), though the heathen were very little acquainted there is no instance in which the word with the nature of Christianity; and it is so used in the New Testament, unis known that in the early ages they less it be in the verse before us. The charged on Christians the most abomi-' visitation' here referred to is undouht. nable vices, and even accused them of edly that of God; and the reference is practices at which human nature re- to some time when he would make a volts The meaning of Peter is, that, visitation' to men for some purpose, while they charged these things on and when the fact that the Gentiles Christians, whether from ignorance or had narrowly inspected the conduct of malice, they ought so to live as that a Christians would lead them to honout 166 I. PETER. [A D. 60. 13 Submit a yourselves to 14 Or unto governors, as unto every ordinance of man for the them that are sent by him for Lord's sake: whether it be to the punishment of evil doers, the king, as supreme; a Mat. 22. 21. o.13. 1- 7. him. The only question is, to what here enjoined of subjection to civil au visitation of that kind the apostle re- thority, see Notes on Rom. xiii. 1 —7. ferred.' The prevailing use of the word ~ For the Lord's sake. Because he in the New Testament would seem to has required it, and has entrusted this lead us to suppose that the, visitation' power to civil rulers. Notes, Rom. referred to was designed to confer fa- xiii. 5. Comp. Notes, Eph. vi. 7. vours rather than to inflict punishment, ~ Whether it be to the king. It has and indeed the word seems to have been commonly supposed that there is somewhat of a technical character, and reference here to the Roman emperor, to have been familiarly used by Chris- who might be called king, because in tians to denote God's coming to men him the supreme power resided. The to bless them; to pour out his Spirit common title of the Roman sovereign upon them; to revive religion. This was, as used by the Greek writers seems to me to be its meaning here; (dvroxpdazop), and among the Romans and, if so, the sense is, that when God themselves, imperator (emperor), but appeared among men to accompany the the title king was also given to the preaching of the gospel with saving sovereign. John xix. 15. "We have power, the result of the observed con- no king but Cesar." Acts xvii. 7. duct of Christians would be to lead ",And these all do contrary to the dethose around them to honour him by crees of Cesar, saying that there is giving up their hearts to him; that is, another king, one Jesus." Peter un. their consistent lives would be the doubtedly had particular reference to means of the revival and extension of the Roman emperors, but he uses a true religion: and is it not always so? general term, which would be applicaIs not the pure and holy walk of Chris- ble to all in whom the supreme power tians an occasion of his bending his resided, and the injunction here would footsteps down to earth to bless dying require submission to such authority, sinners, and to scatter spiritual bless- by whatever name it might be called. ings with a liberal hand? Comp. Notes The meaning is, that we are to be on 1 Cor. xiv. 24, 25. subject to that authority whether exer13. Submit yourselves to every ordi- cised by the sovereign in person, or by nance of man. Gr.'to every creation those who are appointed by him. IT As of man' (ds,Ovpcodv x~6sc). The supreme. Not supreme in the sense meaning is, to every institution or ap- of being superior to God, or not being pointment of man; to wit, of those subject to him, but in the sense of being who are in authority, or who are ap- over all subordinate officers. pointed to administer government. The 14. Or unto governors. Subordilaws, institutes, and appointments of nate officers, appointed by the chief such a government may be spoken of magistrate, over provinces. Perhaps as the creation of man; that is, as what Roman proconsuls are here particularly man makes. Of course, what is here intended. If As -unto them that are said must be understood with the limit- sent by him. By the king, or the Roation everywhere implied, that what is man emperor. They represent the ordained by those in authority is not supreme power. ~T For the punish. contrary to the law of God. See Notes ment of evil doers. One of the leading, on Acts iv. 19. On the general duty ends of government., The Romaua A.D. 60.] CHAPTER II. 16L; and for the praise of them that 16 As free, b and not' asing do well. your liberty for a cloak of mali15 For so is the will of God, ciousness, but as the servants of that a with well doing ye may God. put to silence the ignorance of aTit. 2. 8. bGa. 5. 1, 13. foolish men 1 isaving. governors had the power of life and benevolence. ~' Ye may put to silence death in such conquered provinces as the ignorance of foolish men. See those mentioned in ch. i. 1." Dod- Notes on Titus ii. 8. The reference dridge. Ulpian, the celebrated Roman here is- to men who brought charges lawyer, who flourished two hundred against Christians, by accusing them years after Christ, thus describes the of being inimical to the government, power of the governors of the Roman or insubordinate, or guilty of crimes. provinces:., It is the duty of a good Such charges, it is well known, were and vigilant president to see to it that often brought against them by their his province be peaceable and quiet. enemies in the early ages of ChristianAnd that he ought to make diligent ity. Peter says they were brought by search after sacrilegious persons, rob- foolish men, perhaps using the word bers, man-stealers, and thieves, and to foolish in the sense of evil-disposed, punish every one according to their or wicked, as it is often used in the guilt." Again, ",They who govern Bible. Yet, though there might be whole provinces, have the power of malice at the bottom, the charges were sending to the mines." And again, really based on ignorance. They were,"The presidents of provinces have the not thoroughly acquainted with the highest authority, next to the emperor." principles of the Christian religion, and Peter has described the office of the the way to meet those charges was to Roman governors in language nearly act in every way as became good citi resembling that of Ulpian. See Lard- zens, and so as 4to live them down.' ner's Credibility (Works,i. 77, ed. 8vo., One of the best ways of meeting the Lond. 1829). ~U And for the praise accusations of our enemies is to lead a of them that do well. Praise here life of strict integrity. It is not easy stands opposed to punishment, and for the wicked to reply to this argumeans commendation, applause, reward. ment. That is, it is a part of their business to 16. Asfree.' That is, they were to reward in a suitable manner those who consider themselves as freemen; as havyare upright and virtuous as citizens. ingaright to liberty. The Jews boasted This would be by protecting their per- much of their freedom, and regarded it sons and property-; by defending their as a birth-right privilege that they were rights, and perhaps by admitting those free. John viii. 33. They never wilto share the honours and emoluments lingly acknowledged their subjection to of office who showed that they were any other power, but claimed it as an worthy to be trusted. It is as import- elementary idea of their civil constituant a part of the functions of magis- tion that God only was their sovereign. tracy to protect the innocent, as it is They were indeed conquered by the to punish the wicked. Romans, and paid tribute, but they did 15. For so is the will of God. That it because' they were compelled to do is, it is in accordance with the divine it, and it was even a question much will that in this way you should put debated among them whether they them to silence. ~ That with well should do it or not. Matt. xxii. 17 doing. By a life of uprightness and Josephus has often referred to the fact 168 I. PETElt [A. D. 60 that the Jews rebelled against the Ro- I and to make men everywhere free. It mans undler the plea that they were a I is the essential right of every man who free people, and that they were sub- is a Christian to be a freeman-to be ject only to God. This idea of essen- free to worship God; to read the Bible; tial freedom the Jews had when they to enjoy the avails of his own labour; became Christians, and every thing in to train up his children in the way in Christianity tended to inspire them with which he shall deem best; to form his the love of liberty. They who were own plans of life, and to pursue his converted to the Christian faith, whe- own ends, provided only that he does ther from among the Jews or the Gen- not interfere with the equal rights of tiles, were made to feel that they were others-and every system which prethe children of God; that-his law was vents this, whether it be that of civil the supreme rule of their lives; that in government, of ecclesiastical law, or of the ultimate resort they were subject domestic slavery, is contrary to the reto him alone; that they were redeemed, ligion of the Saviour; i And not using and that therefore the yoke of bondage your liberty for a cloak of maliciouscould not be properly imposed on them; n2ess. Marg. as in Greek, having. that God, had made of one blood all Not making your freedom a mere prenations of men, for to dwell on all the text under which to practice all kinds face of the earth" (Acts xvii. 26); and of evil. The word rendered nzaliciousthat, therefore, they were on a level ness (xaxb'r), means more than our before him. The meaning here is, word maliciousness does; for it dethat they were not to consider them- notes evil of any kind, or all kinds; selves as slaves, or to act as slaves. In the word maliciousness refers rather to their subjection to civil authority they enmity of heart, ill-will, an intention were not to forget that they were free- to injure. The apostle has reference men in the highest sense, and that lib- to an abuse of freedom, which has often erty was an invaluable blessing. They occurred. The pretence of those who had been made free by the Son of God. have acted in this manner has been, John viii. 32, 36. They were free from that the freedom of the gospel implied sin and condemnation. They acknow- deliverance from all kinds of restraint; ledged Christ as their supreme Head, that they were under no yoke, and and the whole spirit and tendency of bound by no laws; that being the chilhis religion prompted to the exercise dren of God, they had a right to all of freedom. They were not to submit kinds of enjoyment and indulgence to the chains of slavery; not to allow that even the moral law ceased to bin'd their consciences to be bound, or their them, and that'they had a right to essential liberty to be interfered with; make the most of liberty in all respects. nor in their subjection to the civil ma- Hence they have given themselves up gistrate were they ever to regard them- to all sorts of sensual indulgence, claimselves otherwise than as freemen. As ing exemption from the restraints of a matter of fact Christianity has always morality as well as of civil law, and been the friend and promoter of liberty. sinking into the deepest abyss of vice. Its influence emancipated the slaves Not a few have done this who have throughout the Roman empire, and all professed to be Christians; and occathe civil freedom which we enjoy, and sionally a fanatical sect now appears which there is in the world, can be who make the freedom which they say traced to the influence of the Christian Christianity confers a pretext for indulreligion. To spread the gospel in its gence in the most base and degrading purity everywhere would be to break vices. The apostles saw this tendency every yoke of oppression and bondage, in human nature, and in nothing are A, D. 60.] CHAPTER II. 169 17 Honour' all" men. Loveb 18 Servants," be subject to the brotherhood. Fearc God. your masters with all fear; not [onour the king.d b Jno. 13. 35. cPs. 111. 10. ior, esteem. a Ro. 12. I0. Ph. 2.3. d Pr. 24. 21. eEp. 6. 5, &c. they more careful than to guard against Rom. xiii. 1-7. The doctrine taught this abuse. T Btut as the servants of in these verses (13-17) is, that we are God. Not free from all restraint; not faithfully to perform all the relative at liberty to indulge in all things, but duties of life. There are duties which bound to serve God in the faithful we owe to ourselves, which are of imobedience of his laws. Thus bound portance in their place, and which we to obey and serve him, they could not are by no means at liberty to neglect. be at liberty to indulge in those things But we also owe duties to our fellowwhich would be in violation of his men, to our Christian brethren, and to laws, and which would dishonour him. those who have the rule over us; and See this sentiment explained in the religion, while it is honoured by our Notes on 1 Cor. vii. 22; ix. 21. 1 faithful performance of our duty to our17. Honour all men. That is, show selves, is more operily honoured by our them the respect which is due to them performance of our duties to those to according to their personal worth, and whom we sustain important relations to the rank and office which they sus- in life. Many of the duties which we tain. Notes, Rom. xiii. 7. ~r Love the owe to ourselves are, from the nature brotherhood. The whole fraternity of of the case, hidden from public observaChristians, regarded as a band of bro- tion. All that pertains to the examithers. The word here used occurs only nation of the heart; to our private dein this place and in ch. v. 9, where it votions; to the subjugation of our evil is rendered brethren. The idea ex- passions; to ourindividual communion pressed here occurs often in the New with God, must be concealed from pubTestament. See Notes on John xiii. lie view. Not so, however, with those 34, 35.' Fear God. A duty every- duties which pertain to others. In rewhere enjoined in the Bible, as one of spect to them, we are open to public the first duties of religion. Comp. view. The eye of the world is upon Lev. xxv. 17. Ps. xxiii. 18; xxiv. 7; us. The judgment of the world in xxv. 14. Prov. i. 7; iii. 13; ix. 10; regard to us is made up from their obxxiii. 17. Notes, Rom. iii. 18. 2 Cor. servation of the manner in which we vii. 1. The word fear, when used to perform them. If religion fails there, express our duty to God, means that they judge that it fails altogether; and we are to reverence and honour him. however devout we may be in private, Religion, in one aspect, is described as if it is not seen by the world that our the fear of God; in another, as the love religion leads to the faithful performof God; in another, as submission to ance of the duties which we owe in the his will, &c. A holy veneration or various relations of life, it will be re. fear is always an elementary principle garded as of little value. of religion. It is the fear, not so much 18. Servants, be subject to your of punishment as of his disapprobation; masters. On the duty here enjoined, not so much the dread of suffering as see Notes on Eph. vi. 5-9. The the dread of doing wrong. ~ Honour Greek word here used (oxieats) is not the king. Referring here primarily to the same which is employed in Ephethe Roman sovereign, but implying that sians (8o0o&6). The word here means we are always to respect those who properly domestics -those employed have the rule over us. See Notes on about a house, or living in the same 15 170 1. PETER.- [A. D. 60. only to the good and gentle, but 19 For this is I thank-worthy, also to the froward. I or, thank. Lu. 6. 32. house-from olxo5, house. These per- 2 Tim. ii. 21. 2 Pet. ii. 1. Jude 4. sopns might have been slaves, or might Rev. vi. 10. The word, indeed, is one not. The word would apply to them, that might be applied to those who whether they were hired, or whether were owners of slaves. If that be the they were owned as slaves. The word meaning here, it is not said, however, should not and cannot be employed to that those to whom it is applied were prove that slavery existed in the Christians. It is rather implied that churches to which Peter wrote, and they were pursuing such a course as still less to prove that he approved of was inconsistent with real piety. Those slavery, or regarded it as a good insti- who were under them are represented tution. The exhortation here would as suffering grievous wrongs. ~ With be, and still is, strictly applicable to any allfear. That is, with all proper revepersons employed as domestics, though rence and respect. iNotes, Eph. vi. 5. they had voluntarily hired themselves ~ Not only to the good and gentle, but out to be such. It would be incumbent also to the froward. The word renon them, while they remained in that dered froward (axoZ.'S)means properly condition, to perform with fidelity their crooked, bent; then perverse, wicked, duties as Christians, and to bear with unjust, peevish. Any one who is a Christian meekness all the wrongs servant or domestic is liable to be emwhich they might suffer from those in ployed in the service of such a master; whose service they were. Those who but while the relation continues, the are hired, and who are under a neces- servant should perform his duty with sity of going out to service' for a liv- fidelity, whatever may be the character ing, are not always free from hard of the master. Slaves are certainly usage, for there are trials incident to liable to this; and even those who vo. that condition of life which cannot be luntarily engage as servants to others, always avoided. It might be better, cannot always be sure that they will in many cases, to bear much than have kind employers. Though the to attempt a change of situation, even terms used here do not necessarily though they were entirely at liberty to imply that those to whom the apostle do so. It must be admitted, however, gave this direction were slaves, yet it that the exhortation here will have may be presumed that they probably more force if it is supposed that the were, since slavery abounded throughreference is to slaves, and there can out the Roman empire; but the direcbe no doubt that many of this class tions will apply to all who are engaged were early converted to the Christian in the service of others, and are therefaith. The word here rendered mas- fore of permanent value. Slavery will ters (s6E6deat;) is not the same which sooner or later, under the influence of is, used in- Eph. vi. 5 (xvp'os g). Nei- the gospel, wholly cease in the world, ther of these words necessarily implies and instructions addressed to masters that those who were under them were and slaves will have no permanent slaves. The word here used is appli- value; but it will always be true that cable to the head of a family, whatever there will be those employed as domesmay be the condition of those under tics, and it is the duty of all who are him. It is frequently applied to God, thus engaged to evince true fidelity and and to Christ; and it cannot be main- a Christian spirit themselves, whatever tained that those to whom God sustains may be the character of their employers. the relation of Sr6~e5, or master, are 19. For this is thank-worthly. Marg., slares. See Luke ii. 29. Acts iv. 24. thank. Gr.,'This is grace (Zdpri) A. D. 60.] CHAPT1E R II. A if a man for conscience toward 20 For what glory is it, if, God endure grief, suffering when ye be buffeted for your wrongfully. faults, ye shall take it patiently? Doddridge renders the expression,,This slave from being ill-treated. (2.) It is graceful indeed.' Vlarious interpre- would follow from this passage, if' this tations of this expression have been refers to slavery, that that is a very Iproposed, but the meaning evidently is, hard and undesirable condition of life; that it is acceptable to God (see ver. for that is a very undesirable condition 20, ( this is acceptable to God" —-Xprq where the principal virtue which they ~arp, Ocj); that is, this will be regard- who are in it are required to exercise, ed by him with favour. It does not is patience under wrongs. Such a mean that it was worthy of thanks, or condition cannot be in accordance with that God would thank them for doing the gospel, and cannot be designed by it (comp. Luke xvii. 9, 10), but that God to be permanent. The relation such conduct would meet with his ape of parent and child is never thus repre. probation. ~If a mant for conscience sented. It is never said or implied irn toward God. If, in the conscientious the Scriptures that the principal virtue discharge of his duty, or if, in the en- to which children are exhorted is pa. durance of this wrong, he regards him- tience under wrongs; nor, in address. self as serving God. That is, if he feels ing them, is it ever supposed that the that God, by his providence, has placed most prominent thing in their condition him in the circumstances in which he is that they would need the exercise of is, and that it is a duty which he owes such patience. (3.) It is acceptable to to him to bear every trial incident to God, if we bear wrong with a proper that condition with a submissive spirit. spirit, from whatever quarter it may If he does this, he will evince the true come. Our proper business in life is nature of religion, and will be gracious- to do the will of God; to evince the ly accepted of God. ~ Endure grief. right spirit, however others may treat That is, endure that which is fitted to us, and to show, even under excessive produce grief, or that which is wrong. wrong, the sustaining power and the ~ LSuffering wrongfully. Suffering in- excellence of true religion. Each one jury, or where there is injustice (rcca — who is oppressed and wronged, theregxnov a&&xu). This, though a general fore, has an eminent opportunity to remark, has particular reference to ser- show a spirit which will honour the vants, and to their duty in the relation gospel; and the slave and the martyr which thev sustain to their masters. In may do more to honour the gospel than view of what is here said, we may re- if they were both permitted to enjoy mark, (1.) That if this has reference to liberty and life undisturbed. slaves, as has been usually supposed, it 20. For what glory is it. What proves that they are very liable to be honour or credit would it be. IT If, abused; that they have little or no se- when ye be btffeted for your faults. curity against being wronged; and that That is, if you are punished when you it was a special and very desirable cha- deserve it. The word buffet (xoacpWaio) racteristic of those who were in that means to strike with the fist; and then condition, to be able to bear wrong to strike in any way; to maltreat. with a proper spirit. It is impossible Matt. xxvi. 67. Mark xiv. 65. 1 Cor. so to modify slavery that this shall not iv. 11. 2 Cor. xii. 7. Perhaps there be the case; for the whole system is may be a reference here to the manner one of oppression, and there can be in which servants were commonly treat nothing that shall effectually secure the ed, or the kind of punishment to whicl 1T2 I. PETER. [A. D. 60. but if, when ye do well, and suf- ye called; because Christ also fer for it, ye take it patiently, suffered 2 for us, leaving us an this a is acceptable' with God, example, that ve should follow 21 For even hereunto b were his steps: a Mat. 5. 10-12. 1 or, thank, Lu, 6. 32. 2 some read, far you. c 1 Jno. 3. 16i b Mat. 16. 24. 1 Th. 3. 3, 4. Re. 12. 11. they were exposed. They would be ment, meekly endures wrong. This likely to be struck in sudden anger, expresses the common feeling of our either by the hand, or by any thing nature. VWe attribute no particular that was accessible. The word rten- credit to one who submits to a just dered'for your faults,' is sinning punishment even with a calm temper. (auapeadovoes). That is,,if being We feel that it would be wrong in the guilty of an offence, or having done highest degree for him to do otherwise. wrong.' The idea is, that if they were So it is when calamities are brought on justly punished, and should take it a man on account of his sins. If it is patiently, there would be no credit or seen to be the fruit of intemperance or honour in it. ~U Ye shall take it pa- crime, we do not feel that there is any tiently.,If even then you evince an great virtue exhibited if he bears it uncompIaining spirit, and bear it with with a calm temper. But if he is over. the utmost calmness and patience, it whelmed with calamity when it seems would be regarded as comparatively no to have no particular connection with virtue, and as entitling you to no his sins, or to be a punishment for any honour. The feeling of all who saw particular fault; if he suffers at the it would be that you deserved it, and hand of man, where there is manifest there would be nothing to excite their injustice done him, and yet evinces a sympathy or compassion. The patience calm, submissive, and meek temper,we evinced might indeed be as great as in feel that in such cases there is eminent the other case, but there would be the virtue. gT This is acceptable with God. feeling that you deserved all that you Marg. as in ver. 19, thank. It is that received, and the spirit evinced in that which is agreeable to him, or with case could not be regarded as entitled which he is pleased. to any particular praise. If your mas- 21. For even hereunto were ye ters are inflicting on you only whatyou called. Such a spirit is required by deserve, it would be in the highest de- the very nature of your Christian vo. gree shamefuil for you to rise up against cation; you were called into the church them, and resist them, for it would be in order that you might evince it. See only adding to the wrong which you Notes on 1 Thess. iii. 3. ~ Because had already done.' The expression Christ also suffered for us. Marg. here is doubtless to be understood com-, Some read, for you.' The latest edi. paratively. The meaning is not that tions of the Greek Testament adopt absolutely there would be no more the reading for you.' The sense, credit due to one who should bear his however, is not essentially varied. The punishment patiently when he had object is to hold up the example of done wrong, than if he had met it with Christ to those who were called to resistance and murmuring; but that suffer, and to say to them that they there is very little credit in that com- should bear their trials in the same pared with the patience which an in- spirit that he evinced in his. See Notes nocent person evinces, who, from re- on Phil. iii. 10. ~ Leaving ts an exgard to the will of God, and by control ample. The apostle does not say that over all the natural feelings of resent- this was the only object for which A. D. 60.] CHAPTER II. 173 22 Who a did no sin, neither 23 Who, when tie was reviled, was guile found in his mouth: a Is. 53. 9. Christ suffered, but that it was an ob- was guile found in his motrth. There ject, and an important one. The word was no deceit, hypocrisy, or insincerity. rendered example (LrtoypqsU.6v) occurs He was in all respects what he professed nowhere else in the New Testament. to be, and he imposed on no one by It means properly a writing copy, such any false and unfounded claim. All as is set for children; or an outline or this has reference to the time when thesketch for a painter to fill up; and then, Saviour was put to death, and the in general, an example, a pattern for sense is, that though he was condemned imitation. ~T That we should walk in as an impostor, yet that the charge was his steps. That we shouldfollow him, wholly unfounded. As in his whole as if we trod exactly along behind him, life before he was perfectly sincere, so and should place our feet precisely he was eminently on that solemn ocwhere his were. The meaning is, that casion. there should be the closest imitation or 23. Who when he was reviled, re. resemblance. The things in which we viled not again. He did not use harsh are to imitate him are specified in the and opprobrious words in return for following verses. those which he received. (1,) He was 22. Who did no sin. Who was in reviled. He was accused of being all respects perfectly holy. There is an a seditious man; spoken of as a deallusion here to isa. liii. 9; and the ceiver; charged with being in league sense is, that he was entirely innocent, with Beelzebub, the'prince of the and that he suffered without having devils;' and condemned as a blasphemer committed any crime. In this connec- against God. This was done (a) by tion the meaning is, that we are to be the great and the influential of the careful that, if we suffer, it should be land; (b) in the most public manner; without committing any crime. We (c) with a design to alienate his friends should so live, as the Saviour did, as from him; (d) with most cutting and not to deserve to be punished, and thus severe sarcasm and irony; and (e) in only shall we entirely follow his ex- reference to every thing that would ample. It is as much our duty to live most affect a man of delicate and tender so as not to deserve the reproaches of sensibility. (2.) He did not revile those others, as it is to bear them with pa- who had reproached him. He asked tience when we are called to suffer that justice might be done. He dethem. The first thing in regard to hard manded that if he had spoken evil they treatment from others, is so to live that should bear witness of the evil; but there shall be no just occasion for it; beyond that he did not go. He used the next is, if reproaches come upon no harsh language. He showed no us when we have not deserved them, anger. He called for no revenge. He to bear them as the Saviour did. If he prayed that they might be forgiven. suffered unjustly, we should esteem it He calmly stood and bore it all, for ho to be no strange thing that we should; came to endure all kinds of suffering if he bore the injuries done him with in order that he might set us an exmeekness, we should learn that it is ample, and make an atonement for possible for us to do it also; and should our sins. ~ When he suffered, he learn also that we have not the spirit of threatened not. That is, when he his religion unless we actually do it, On suffered injustice from others, in his the expression here used comp. Notes trial, and in his death, he did not on Isa. liii. 9. Heb. vii. 26. ~ Neither threaten punishment. He did not call 15* 174 I. PETER. tA. D. 66 reviled not again; when he suf- committed'himself to him tha' fered, he threatened not; but a judgeth righteously: 1 or, his cause. a Lu. 23. 46. 24 Who his own self bare down the wrath of heaven. He did with the scorn of the great, the gay, not even predict that they would be the rich, the powerful, it is no more punished; he expressed no wish that than the Saviour did, and no more than they should be. ~' But committed him- we have been taught to expect will be self to him Ihat judgeth righteously. our portion. It may be well, too, to NMarg., his cause. The sense is much remember our unworthiness, and to the same. The meaning is, that he reflect that though we have done no committed his cause, his name, his in- wrong to the individual who reviles us, terests, the whole case, to God. The yet that we are sinners, and that such meaning of the phrase,that judgeth reproaches may not be a useless adrighteously' here is, that God would do monisher of our being guilty before him exact justice. Though wronged God. So David felt when reproached by men, he felt assured that he would by Shimei: ", So let him curse, because do right. He would rescue his name the Lord hath said unto him, Curse from these reproaches; he would give David. Who shall then say, Wherehim the honour in the world which he fore hast thou done so?" 2 Sam. xvi. deserved; and he would bring upon 10. (3.) When this occurs, we should those who had wronged him all that calmly and confidently commit our was necessary in order to show his cause to God. Our name, our characdisapprobation of what they had done, ter, our influence, our reputation, while and all that would be necessary to give living and after we are dead, we should the highest support to the cause of leave entirely with him. We should virtue. Comp. Luke xxiii. 46. This not seek nor desire revenge. We should is the example which is set before us not call down the wrath of God on our when we are wronged. The whole persecutors and slanderers. We should example embraces these points: (1.) calmly feel that God will give us the We should see to it that we ourselves measure of reputation which we ought are guiltless in the matter for which to have in the world, and that he will we are reproached or accused. Before suffer no ultimate injustice to be done we fancy that we are suffering as Christ us. ", Commit thy way unto the Lord; did, we should be sure that our lives trust also in him, and he shall bring it are such as not to deserve reproach. to pass; and he shall bring forth thy We cannot indeed hope to be as pure righteousness as the light, and thy judg. in all things as he was; but we may ment as the noon-day." Ps. xxxvii. 5, so live that if we are reproached and 6. The Latin Vulgate has here, 4 bul reviled we may be certain that it is not he committed himself to him who for any wrong that we have done to judged him unjustly,'judicanti se in. others, or that we do not deserve it from juslte; that is, to Pontius Pilate, meanour fellow-men. (2.) When we are ing that he left himself in his hands, reproached and reviled we should feel though he knew that the sentence was that we were called to this by our pro- unjust. But there is no authority for fession; that it was one of the things this in the Greek, and this is one of the which we were taught to expect when instances in which that version departs we became Christians; that it is what from the original. the prophets and apostles endured, and 24. Who his own self. See Notes what the master himself suffeired in an on Heb. i. 3, on the phrase,, when he eminent degree; and that if we meet had by -imself purged our sins." The A. 9D. 6O.j CHAPTER IH. 175 our sins in his own body I on sins, should live " unto righteousthe tree, that we, being dead to ness: by C whose stripes ye were a 1. 53. 4, &c. I or, to. b Ro. 6. 11. healed. c Is. 53. 5, 6. meaning is, that he did it in his own doned by God. The sufferings of the proper person; he did not make expia- Saviour were in all respects made as tion by offering a bloody victim, but nearly like the sufferings of the most was himself the sacrifice. ~I Bare our guilty as the sufferings of a perfectly sins. There is an allusion here un- innocent being could be. ~ On the doubtedly to Isa. liii. 4, 12. See the'tree. Marg.,,to the tree.' Gr. Es' io meaning of the phrase,to bear sins' ~Ihvov. The meaning is rather, as in fully considered in the Notes on those the text, that while himself on the cross places. As this cannot mean that he bore the sorrows which our sins deChrist so took upon himself the sins served. It does not mean that he conof men as to become himself a sinner, veyed our sorrows there, but that while it must mean that he put himself in the there he suffered under the intolerable place of sinners, and bore that which burden, and was by that burden crushed those sins deserved; that is, that he in death. The phrase'on the tree,' endured in. his own person that which, literally' on the wood,' means the cross. if it had been inflicted on the sinner him- The same Greek word is used in Acts self,would have been a-proper expression v. 30; x: 39; xiii. 29. Gal. iii. 13, as of the divine displeasure against sin, or applicable to the cross, in all of which would have been a proper punishment places it is rendered tree. ~ That we, for sin. See Notes on 2 Cor. v. 21. He being dead to sins. In virtue of his was treated as if he had been a sinner, having thus been suspended on a cross; in order that we might be treated as if that is, his being put to death as an we had not sinned; that is, as if we atoning sacrifice was the means by were righteous. There is no other way which we become dead to sin, and live in which we can conceive that one to God. The phrase,being dead to bears the sins of another. They can- sins' is in the original (cars5 4tas&r not be literally transferred to another, d&toyrvosebvot) literally, to be absent and all that can be meant is, that he friom sins.' The Greek word was should take the consequences on him- probably used (by an euphemism) to self, and suffer as if he had committed denote to die, that is, to be absent fiom the transgressions himself.' In his the world. This is a milder and less own body. This alludes undoubtedly repulsive word than to say to die. It to his sufferings. The sufferings which is not elsewhere used in the New Teshe endured on the cross were such as tament. The meaning is, that we being if he had been guilty; that is, he was effectually separated from sin, that is, treated as he would have been if he had being so that it no longer influences us, been a sinner. He was treated as a should live unto God. We are to be, malefactor; crucified as those most in regard to sin, as if we were dead; guilty were; endured the same kind and it is to have no more influence of bodily pain that the guilty do who over us than if we were in our graves. are punished for their own sins; and See Notes on Rom. vi. 2-7. The passed through mental sorrows strongly means by which this is brought about resembling-as much so as the case ad- is the death of Christ (Notes on Rom. mnitted of-what the guilty themselves vi. 8); for as he died literally on the experience when they are left to dis- cross on account of our sins, the effect ressing anguish of mind, and are aban- has been to lead us to see the evil of 176 I. PETER. [A. D. 60. 25 For ye were as sheep turned unto the Shepherd and going astray; but are now re- Bishop of your souls. a Ps. 119. 176. b Eze. 34. 23. Jno. 10. 11-16. transgression, and lead new and holy a most pitiable condition; and so was lives. ~SThould live ucnlo righteous- man in his wanderings before he was ness. Though dead in respect to sin, sought out and brought back to the true yet we have real life in another respect. fold by the Great Shepherd. ~ But are We are made alive unto God, to right- now returned unto the Shepherd and eousness, to true holiness. Notes on Bishop of your souls. To Christ, Rom. vi. 11. Gal. ii. 20. Ir By whose who thus came to seek and save those stripes. This is taken from Isa. liii. 5. who were lost. He is often called a See it explained in the Notes on that Shepherd. See Notes on John x.l-l 6. verse, The word rendered stripes The word rendered Bishop (:edaxo-oso) (uLo4A) means properly the livid and means overseer. It may be applied to swollen mark of a blow; the mark one who inspects or oversees any thing, designated by us when we use the ex- as public works, or the execution of pression black and blue.' It is not treaties; to any one wh9 is an inspector properly a bloody wound, but that made of wares offered for sale; or in general by pinching, beating, scourging. The to any. one who is a superintendent. It idea seems to be that the Saviour was is applied in the New Testament to scourged or whipped, and that-the effect those who are appointed to watch over on us is the same in producing spiritual the interests of the church, and espehealing, or in recovering us from our cially to the officers of the church. faults, as if we had been scourged our- Here it is applied to the Lord Jesus as selves. By faith we see the bruises the Great Guardian and SupC., tendent inflicted on him, the black and blue of his church; and the title o i Universal spots made by beating; we remember Bishop belongs to him alone. that they were on account of our sins EMAltxs. and not for his; and the effect in re- In the conclusion of this chapter we claiming us is the same as if they had may remark: been inflicted on us. ~ Ye were healed. (1.) That there is something very Sin is often spoken of as a disease, and beautiful in the expression'Bishop of redemption from it as a restoration from souls.' It implies that the soul is the a deadly malady. See this explained peculiar care of the Saviour; that it is in the Notes on Isa. liii. 5. the object of his special interest; and 25. For ye were as sheep going that it is of great value, so great that astray. Here also is an allusion to it is that which mainly deserves regard. isa. liii. 6. ", All we like sheep have He is the Bishop of the soul in a sense gone astray." See Notes on that verse. quite distinct from any care which he The figure is plain. We were like a manifests for the bordy. That too, in flock without a shepherd. We had the proper way, is the object of his wandered far away from the true fold, care; but that has no importance cornand were following our own paths. pared with the soul. Our care is prinWe were without a protector, and were cipally employed in respect to the body; exposed to every kind of danger. This the care of the Redeemer has especial aptly and forcibly expresses the condi- reference to the soul. tion of the whole race before God re- (2.) It follows that the welfare of covers men by the plan of salvation. the soul may be committed to him witb A flock thus wandering without a confidence. It is the object of his spe. hepherd, conductor, or guide, is in cial guardianship, and he will not b6 A, D. 60.] CHAPTER lI. 1'77 unfaithful to the trust reposed in him. lot in life is an hard one, and that the There is nothing more safe than the world seems to have conspired against human soul is when it is committed in them to do them wrong; but let us in faith to the keeping of the Son of God. all these -circumstances look to him Comp. 2 Tim. i. 12., who made himselfofno reputation, and (3.) As, therefore, he has shown his took upon him the form of a servant, regard for us in seeking us when we and became obedient unto death, even were wandering and lost; as he came the death of the cross' (Phil. ii. 7, 8); on the kind and benevolent errand to and let us remember that it is, enough find us and bring us back to himself, for the disciple that he be as his master, let us show our gratitude to hitn by re- and the servant as his lord.' Matt. x. solving to wander no more. As we 25. In view of the example of our regard our own safety and happiness, Master, and of all the promises of suplet us commit ourselves to him as our port in the Bible, let us bear with pagreat Shepherd, to follow where he leads tience all the trials of life, whether us, and to be ever under his pastoral arising from poverty, an humble coninspection. We had all wandered away. dition, or the reproaches of a wicked We had gone where there was no hap- world. Our trials will soon be ended; piness and no protector. We had no and soon, under the direction of the one to provide for us, to care for us, to, Shepherd and Bishop of souls,' we pity us. We were exposed to certain shall be brought to a world where trials ruin. In that state he pitied us, sought and sorrows are unknown. us out, brought us back. If we had (5.) In our trials here, let it be our remained where we were, or had gone main object so to live that our sufferfarther in our wanderings, we should ings shall not be on account of our own have gone certainly to destruction. He faults. See vs. 19-22. Our Saviour has sought us out; he has led us back; so lived. He was persecuted, reviled, he has taken us under his own protec- mocked, condemned to die. But it was tion and guidance; and we shall be for no fault of his. In all his varied safe as long as we follow where he and prolonged sufferings, he had the leads, and no longer. To him then, a ever-abiding' consciousness that he was Shepherd who never forsakes his flock, innocent; he had the firm conviction let us at all times commit ourselves, that it would yet be seen and confessed following where he leads, feeling that by all the world that he was'holy, under him our great interests are secure. harmless, undefiled.' ver. 23. His were (4.) We may learn from this chap- not the sufferings produced by a guilty ter, indeed, as we may from every other conscience, or by the recollection that part of the New Testament, that in he had wronged any one. So, if we doing this we may be called to suffer. must suffer, let our trials come upon We may be reproached and reviled as us. Be it our first aim to have a conthe Great Shepherd himself was. We science void of offence, to wrong no may become the objects of public scorn one, to give no occasion for reproaches on account of our devoted attachment and revilings, to do our duty faithfully to him. We may suffer in name, in to God and to men. Then, if trials feeling, in property, in our business, by come, we shall feel that we suffer as our honest attachment to the principles our Master did; and then we may, as of his gospel. Many who are his fol- he did, commit our cause ", to him that lowers may be in circumstances of judgeth righteously," assured that. in poverty or oppression. They may be due time he will bring forth our rightheld in bondage; they may be deprived eousness as the light, and our judgment of their rights; they may feel that their as the noon-day." Ps. xxrxii. 6 178 I. PETER. [A. D. 60. (CHAPTER III. were called to suffer, they should count it rather an honour than a hardship.. ANALYSIS OF THE CHAPTER. vs. 13, 14. This chapter embraces the following IV. The duty of being ready always subjects: to give to every man a reason for the I. The duty of wives. vs. 1-6. Par- hope they entertained; and, if they ticularly (a) that their conduct should were called to suffer persecution and be such as would be adapted to lead trial in the service of God, of being their unbelieving husbands to embrace able still to show good reasons why a religion whose happy influence was they professed to be Christians, and of seen in the pure conduct of their wives. so living that those who wronged them vs. 1, 2. (b) In reference to dress and should see that their religion was more ornaments, that they should not seek than a name, but was founded in such that which was external, but rather truth as to command the assent even that which was of the heart. vs. 34. of their persecutors. vs. 15-17. (c) For an illustration of the manner V. In their persecutions and trials in which these duties should be per- they were to remember the example of formed, the apostle refers them to the Christ, his trials, his patience, and his holy example of the wife of Abraham triumphs. vs. 18-22. Particularly (a) as one which Christian females should the apostle refers them to the fact that imitate. vs. 5, 6. he-had suffered, though he was innoII. The duty of husbands. ver. 7. It cent, and that he was put to death was their duty to render all proper though he had done nowrong. ver. 18. honour to their wives, and to live with (b) He refers them to the patience and them as fellow-heirs of salvation, that forbearance of Christ in a former age, their prayers might not be hindered: an age of great and abounding wickedimplying (1.) that in the most important ness, when in the person of his reprerespects they were on an equality; (2.) sentative and ambassador Noah, he that they would pray together, or that suffered'much and long from the oppothere would be family prayer; and (3.) sition of the guilty and perverse men that it was the duty of husband and who were finally destroyed, and who wife so to live together that their pray- are now held in prison, showing us ers might ascend from united hearts, how patient we ought to be when and that it would be consistent for God offended by others in our attempts to to answer them. do them good. vs. 19, 20. (c) He reIII. The general duty of unity and fers to the fact that notwithstanding all of kindness. vs. 8-14. They were the opposition which Noah met with (a) to be of one mind; to have com- in bearing a message, as an ambassador passion; to love as brethren. ver. 8. of the Lord, to a wicked generation, he (b) They were never to render evil for and his family were saved. ver. 21. evil, or railing for railing, ver. 9. (c) The design of this allusion evidently They were to remember the promises is, to show us that if we are patient of length of days, and of honour, made and forbearing in the trials which we to those who were pure in their coni- meet with in the world, we shall be versation, and who were the friends of saved also. Noah, says the apostle, peace. vs. 9, 10. (d) They were to was saved by water. We, too, says remember that the eyes of the Lord he, are saved in a similar manner by were always on the righteous; that water. In his salvation, and in ours, they who were good were under his water is employed as the means of sal. protection. ver. 12; and that if, while vation; in his case by bearing up the they maintained this character, they ark, in ours by becoming the emblem A.. D. 60. CHAPTER II1. 179 CHAPTER III. word be won by the conversa4 IKEWISE, ye wives, a be in tion of the wives; subjection to your own hus- 2 While they behold your bands; that if any obey not the chaste conversation coupled with word, they also may without the fear. a Ep. 5. 22. Ti. 2. 5, 6. of the washing away of sins. (d) The the gospel as preached; and the idea apostle refers to the fact that Christ is, that if they were regardless of that has ascended to heaven, and has been gospel when preached-if they would exalted over angels, and principalities, not attend on preaching, or if they and powers, thus showing that having were unaffected by it, or if they openly borne all his trials with patience he rejected it, there might be hope still ultimately triumphed, and that in like that they would be converted by the manner we, if we are patient, shall Christian influence of a wife at home. triumph also. ver. 22. He came off a In such cases, a duty of special importconqueror, and was exalted -to the ance devolves on the wife. ~ They highest honours of heaven; and so, if also may without the word be won. faithful, we may hope to come off con- In some other way than by preaching. querors also, and be exalted to the This does not mean that they would honours of heaven as he was. The be converted independently of the inwhole argument here is drawn from fluence of truth —for truth is always the example of Christ, first, in his the instrument of conversion (James i. patience and forbearance with the old 18. John xvii. 17); but that it was to world, and then when he was person- be by another influence than preaching. ally on the earth; from the fact, that IT By the conversation of the wives. in the case of that messenger whom he By the conduct or deportment of their sent to the ungodly race before the wives. See Notes on Phil. i. 27. The flood, and in his own case when per- word conversation, in the Scriptures, sonally on earth, there was ultimate is never confined, as it is now with us, triumph after all that they met with to oral discourse, but denotes conduct from ungodly men; and thus, if we en- in general. It includes indeed'condure opposition and trials in the same versation' as the word is now used, but way, we may hope also to triumph in it embraces also much more-including heaven with our exalted Saviour.' every thing that we do. The meaning 1. Likewise, ye wives, be in subjec- here is, that the habitual deportment of tion to your own husbands. On the the wife was to be such as to show the duty here enjoined, see Notes on 1 Cor. reality and power of religion; to show xi. 3-9, and Eph. v. 22. It That if that it had such influence on her temany obey not the word. The word of per, her words, her whole deportment, God; the gospel. That is, if any as to demonstrate that it was from wives have husbands who are not true God. Christians. This would be likely to 2. While they behold your chaste occur when the gospel was first preach- conversation. Your pure conduct. The ed, as it does now, by the fact that word chaste here (6y,7v) refers to puwives might be converted, though their rity of conduct in all respects, and not husbands were not. It cannot be in- merely to chastity properly so called. ferred from this that after they them- It includes that, but it also embraces selves had become Christians, they had much more. The conduct of the wife married, unbelieving husbands. The is to be in all respects pure; and this term'word' here refers particularly to is to be the grand instrumentality in 180 I. PETER. [A. D. 60 3 Whose adorni:fg,a let it not be that outward adorning of a I Ti. 2. 9, 10. plaiting the hair, and of wearing the conversion of her husband. A wife the variety of hill and dale; the beauty may be strictly chaste, and yet there of the human complexion, the ruddy may be many other things in her con- cheek, and the sparkling eye, are all of duct and temper which would mar the the nature of ornament. They are beauty of her piety, and prevent any something superadded to what would happy influence on the mind of her be merely useful, to make them appear husband. ~ Coupled withfear. The well. Few or none of these things word fear in this place, may refer either are absolutely necessary to the things to the fear of God, or to a proper re- to which they are attached; for the spect and reverence for their husbands. eye could see without the various tints Eph. v. 33. The trait of'character of beauty that are drawn upon it, and which is referred to is that of proper the lips and the cheeks could perform respect and reverence in all the rela- their functions without their beautiful tions which she sustained, as opposed tints, and the vegetable world could to a trifling and frivolous mind. Leigh- exist without the variegated colours ton suggests that the word fear here that are painted'on it; but God meant relates particularly to the other duty that this should be a beautiful world; enjoined —that of chaste conversation- that it should appear well; that there ", fearing the least stain of chastity, or should be something more than mere the very appearance of any thing not utility. The true notion of ornament suiting with it. It is a delicate, timo- or adorning, is that which will make rous grace, afraid of the least air, or any person or thing appear well, or shadow of any thing that hath but a beautiful, to others; and the apostle resemblance of wronging it, in carriage, does not prohibit that which would or speech, or apparel." have this effect in the wife. The 3. Whose adorning. Whose orna- grand thing which she was to seek, ment. The apostle refers here to a was not that which is merely external, propensity which exists in the heart"but that which is internal, and which of woman to seek that which would be God regards as of so great value. esteemed ornamental, or that which ~' Let it not be that outward adorning. will appear well in the sight of others, Let not this be the main or principal and commend us to them. The desire thing; let not her heart be set on this. of this is laid deep in human nature, The apostle does not say that she and therefore, when properly regulated, should wholly neglect her personal apis not wrong. The only question is, pearance, for she has no more right to what is the true and appropriate orna- be offensive to her husband by neglectment? What should be primarily ing her personal appearance, than by a sought as the right kind of adorning? finical attention to it. Religion pro. The apostle does not condemn true motes neatness, and cleanliness, and a ornament, nor does he condemn the proper attention to our external appeardesire to appear in such a way as to ance according to our circumstances in secure the esteem of others, God does life, as certainly as it does to the internot condemn real ornament. The uni- nal virtue of the soul. On this whole verse is full of it. The colours of the passage, see Notes on 1 Tim. ii. 9, 10. clouds and of the rainbow; the varied ~r Of plaiting the hair. See Notes on hues of flowers; the plumage of birds, 1 Tim. ii. 9. Comp. Notes on Isa. iii. 24. and the covering of many of the ani- Great attention is paid to this in the mals of the forest; thle green grass; East, and it is to this that the apostle A. D. 60.] CHAPTEFR I11. 18 of gold, or of putting on of ap- 4 But let it be the hidden man parel; of the heart,a in that which is not a Ps. 45. 13. Ro. 2. 29. here refers.,Th'lhe women in the East- endanger piety. the meaning is, that ern couintries," says Dr. Shaw (Travels, such ornaments should not be sought; p. 294), ", affect to have their hair hang that Christians should be in no way down to the ground, which they collect distinguished for them; that they into one lock, upon the hinder part of should not engross the time and attenthe head, binding and plaiting it about tion; that Christians should so dress with ribbons. Above this, or on the as to show that their minds are occutop of their heads, persons of better pied with nobler objects, and that in fashion wear flexible plates of gold or their apparel they should be models of silver, variously cut through, and en- neatness, economy, and plainness. If graved in imitation of lace." We are it should be said that this expression not to suppose that a mere braiding or teaches that it is wrong to wear gold plaiting of the hair is improper, for at all, it may be replied that on the there may be no more simple or con- same principle it would follow that the venient way of disposing of it. But next clause teaches that it is wrong to the allusion here is to the excessive put on apparel at all. There is really care which then prevailed, and espe- no difficulty in such expressions. We cially to their setting the heart on such are to dress decently, and in the manornaments rather than on the adorning ner that will attract least attention, and which is internal. It may not be easy we are to show that our hearts are into fix the exact limit of propriety about terested supremely in more important the method of arranging the hair, or things than in outward adorning. ~ Or about any other ornament; but those of putting on of apparel. That is, whose hearts are right, generally have this is not to be the ornament which little difficulty on the subject. Every we principally seek, or for which we ornament of the body, however beauti- are distinguished. We are to desire a ful, is soon to be laid aside; the adorn- richer and more permanent adorning — ing of the soul will endure for ever. that of the heart. ~ Or of wearing of gold. The gold 4. But let it be the hidden man of here particularly referred to is probably the heart. This expression is substanthat which was interwoven in the hair, tially the same as that of Paul in Rom. and which was a common female or- vii. 22,, the inward man." See Notes nament in ancient times. Thus Virgil on that place. The word'hidden' here says, crines nodantur in aurum. And means that which is concealed; that again, crineno implicat auro. See which is not made apparent by the Homer, II., B, 872. Herod. i. 82, and dress, or by ornament. It lies within, rhucyd. i. 6. The wearing of gold in pertaining to the afiections of the soul. the hair, however, was more, common S In that which is not corruptible. among women of loose morals than Properly,in the incorruptible ornaamong virtuous females. Pollux iv. 153. ment of a meek and quiet spirit.' This It cannot be supposed that all wearing is said to be incorruptible in contradisof gold about the person is wrong, for tinction to gold and apparel. They there is nothing evil in gold itself, and will decay; but the internal ornament there may be some articles connected is ever enduring. The sense is, that with apparel made of gold that may in whatever pertains to outward decora. no manner draw off the affections from tion, however beautiful and costly, is higher things, and may do nothing to fading, but that which pertains to the 16 182 I. PETER. [A. D. E6 corruptible, even the ornament of is in the sight of God of great a meeka and quiet spirit, which price. a Ps. 25. 9; 149. 4. Mat. 5. 5. soul is enduring. As the soul is im- others. Yet (3.) the decoration of the mortal, so all that tends to adorn that body is not all, nor is it the principal will be immortal too; as the body is thing which a husband desires. He mortal, so all with which it can be in- desires primarily in his wife the more vested is decaying and will soon be de- permanent adorning which pertains to atroyed. ~fThe ornament of a meek the heart. Let it be remembered (a) and quiet spirit. Of a calm temper; that a large part of the ornaments on a contented mind; a heart free from which females value themselves are losi passion, pride, envy, and irritability; to a great extent on the other sex. a soul not subject to the agitations and Many a man cannot tell the difference vexations of those who live for fashion, between diamonds and cut-glass, or and who seek to be distinguished for paste in the form of diamonds; and external adorning. The connection few are such connoisseurs in the mathere shows that the apostle refers to ter of female ornaments as to apprethis, not only as that which would be ciate at all the difference in the quality of great price in the sight of God, but or colour of silks, and shawls, and as that which would tend to secure the laces, which might appear so important affection of their husbands, and win to a female eye. The fact is, that those them to embrace the true religion (See personal ornaments which to females vs. 1, 2); and, in order to this, he re- appear of so much value, are much commends them, instead of seeking less regarded and prized by men than external ornaments, to seek those of the they often suppose. It is a rare thing mind and of the heart, as more agreea- that a man is so thoroughly skilled in ble to their husbands; as better adapted the knowledge of the distinctions that to win their hearts to religion; as that pertain to fashions, as to appreciate which would be most permanently that on which the heart of a female proved. In regard to this point, we often so much prides itself; and it is may observe (1.) that there are, un- no great credit to him if he can do this. doubtedly, some husbands who are His time usually, unless he is a tailor pleased with excessive ornaments in or a jeweller, might have been much. their wives, and who take a pleasure better employed than in making those in seeing them decorated with gold, acquisitionswhich are needful to qualify and pearls, and costly array. (2.) him to appreciate and admire the pecuThat all are pleased and gratified with liarities of gay female apparel. (b) a suitable attention to personal appear- But a man has a real interest in what ance on the part of their wives. It is constitutes the ornaments of the heart. as much the duty of a wife to be cleanly His happiness, in his intercourse with in her person, and neat in her habits, his wife, depends on these. He knows in the presence of her husband, as in what is denoted by a kind temper; by the presence of strangers; and no wife gentle words; by a placid brow; by a can hope to secure the permanent affec- modest and patient spirit; by a heart tion of her husband who is not atten- that is calm in trouble, and that is aftive to her personal appearance in her fectionate and pure; by freedom from own family; especially if, while care- irritability, fretfulness, and impatience; less of her personal appearance in the and he can fully appreciate the value presence of her husband, she makes it of these things. No professional skill a point to appear gaily dressed before is necessary to qualify him to see their A. D. 60. CHAPTER III. 18 5 For after this manner, in themselves, being in subjection the old time, the holy women unto their own husbands: also, who trusted in God, adorned 6 Even as Sara obeyed Abraworth; and no acquired tact in discri- is my husband, now for the twentieth mination is requisite to enable him to year general of the Athenians.'-Plut. estimate them according to their full Life of Phocion. ",The Sicilian tyrant value. A wife, therefore, if she would sent to the daughters of Lysander, garpermanently please her husband, should ments and tissues of great value, but seek the adorning of the soul rather Lysander refused them, saying,, These than the body the ornament of the ornaments will rather put my daughters heart, rather than gold and jewels. out of countenance than adorn them.'" The one can never be a substitute for -Plutarch. So in the fragments of the other; and whatever outward deco- Naumachius, as quoted by Benson, rations she may have, unless she have there is a precept much like this of a gentleness of spirit, a calmness of Peter: ", Be not too fond of gold, neitemper, a benevolence and purity of ther wear purple hyacinth about your soul, and a cultivation of mind that her neck, or the green jasper, of which foolhusband can love, she cannot calculate ish persons are proud. Do not covet on his permanent affection. ~ Which such vain ornaments, neither view youris in the sight of God of great price. self too often in the glass, nor twist your Of great value; that being of great hair into a multitude of curls," &c. value for which a large price is paid. 5. For after this manner, in the old He has shown his sense of its value time. The allusion here is particularly (a) by commending it so often in his to the times of the patriarchs, and the word; (b) by making religion to con- object of the apostle is to state another sist so much in it, rather than in high reason why they should seek that kind intellectual endowments, learning, skill of ornament which he had been comin the arts, and valour; and (c) by the mending. The reason is, that this character of his Son, the Lord Jesus, characterized the pious and honoured in whom this was so prominent a cha- females of ancient times-those females racteristic. Sentiments not unlike what who had been most commended of is here stated by the apostle, occur not God, and who were most worthy to be unfrequently in heathen classic writers, remembered on earth. ~T Who trusted There are some remarkable passages in in God. Greek,, Who hoped in God;' Plutarch, strongly resembling it:-" An that is, who were truly pious. They ornament, as Crates said, is that which were characterized by simple trust or adorns. The proper ornament of a hope in God, rather than by a fondness woman is that which becomes her best. for external adorning. TAdorned themThis is neither gold, nor pearls, nor selves. To wit, with a meek and quiet scarlet, but those things which are an spirit, manifested particularly by the evident proof of gravity, regularity, and respect evinced for their husbands. modesty." - Conjugalia Prwcept., c. ~T Being in subjection unto their own xxvi. The wife of Phocion, a cele- husbands. This was evidently a chabrated Athenian general, receiving a racteristic of the early periods of the visit from a lady who was elegantly world, and piety was understood to adorned with gold and jewels, and her consist much in proper respect for hair with-pearls, took occasion to call others, according to the relations susthe attention of her guest to the ele- tained towards them. gance and costliness of her dress.' My 6. Even as Sara obeyed Abraham. ornament,' said the wife of Phocion, Sarah was one of the most distinguished ~84 I. PETER. [A. D. 60 ham, calling him Lord:a whose do well, and are not afraid with'daughters ye are, as long as ye any amazement. a Ge. 18. 12. 1 children. of the wives of the patriarchs, and her in the relation of wives, it would be case is referred to as furnishing one of proper to look upon her as their mother, the best illustrations of the duty to and to feel that they were not unworwhich the apostle refers. Nothing is thy to be regarded as her daughters. said, in the brief records of her life, of'f As long as ye do well. In respect any passion for outward adorning; to the particular matter under considemuch is said of her kindness to her ration. ~1 And are not afraid with husband, and her respect for him. any amazement. This passage has Comp. Gen. xii. 5; xviii. 6. IT Call- been variously understood. Some have ing him Lord. See Gen. xviii. 12. supposed that this is suggested as an It was probably inferred from this in- argument to persuade them to do well, stance, by the apostle, and not without from the consideration that by so doing reason, that Sarah habitually used this they would be preserved from those respectful appellation, acknowledging alarms and terrors which a contest with by it that he was her superior, and that superior power might bring with it, he had a right to rule in his own house. and which would prove as injurious to The word lord has the elementary idea their peace as to their character. Roof ruling, and this is the sense here,- senmiiller explains it,, If ye do well, that she acknowledged that he had a terrified by no threats of unbelieving right to direct the affhirs of his house- husbands, if they should undertake to hold, and that it was her duty to be in compel you to deny the Christian faith.' subjection to him as the head of the Doddridge supposes that it means that family. In what respects this is a duty, they were to preserve their peace and may be seen by consulting the Notes fortitude in any time of danger, so as on Eph. v. 22. Among the Romans, not to act out of character, through it was quite common for wives to use amazement or danger. Calvin, Benson, the appellation lord (dominus), when and Bloomfield understand it of that speaking of their husbands. The same firmness and intrepidity of character custom also prevailedamong the Greeks. which would be necessary to support See Grotius, in loc. This passage does their religious independence, when not prove that the term lord should be united with heathen husbands; meanthe particular appellation by which ing that they were not to be. deterred Christian wives should address their from doing their duty by any threats husbands now, but it proves that there or terrors, either of their unbelieving should be the same respect and defer- husbands, or of their enemies and perence which was implied by its use in secutors. Dr. Clarke supposes that it patriarchal times. The welfare of so- means that if they did well, they would ciety, and the happiness of individuals, live under no dread of being detected are not diminished by showing proper in improprieties of life, or being found respect for all classes of persons in the out in their infidelities to their hus. various relations of life. ~T Whose bands, as those must always be who are daughters ye are. That is, you will unfaithful to their marriage vows. The be worthy to be regarded as her daugh- word rendered amazement (Ato0r&de) ters, if you manifest the same spirit does not elsewhere occur in the New that she did. The margin here, as the Testament. It means terror, trepidaGreek, is children. The sense is, that tion, fear, and the literal translation of if they demeaned themselves correctly the Greek is, not fearing any fear. A. D. 60.] CHAPTER III. 18Xi 7 Likewise, ye husbands, a -dwell with thlte according, to a Col. 3. 1 knowledge, giving honour unto It seems to ane that the following may That is,'Let your rhanner of living express the sense of the passage: (1,) with them be that which is immediately There is undoubtedly an allusion to the specified. ~ According to knowledge. character of Sarah, and the object of In accordance with an intelligent view the apdstle is to induce them to follow of the nature of the relation; or, as her exampie. (2.) The thing in Sarah becomes those who have been instructed which he would exhort them to imitate, in the duties of this relation according was her pure and upright life, her faith- to the gospel. The meaning evidently ful discharge of her duties as a woman is, that they should seek to obtain just fearing God. This she did constantly views of what Christianity enjoins in wherever she was, regardless of conse- regard to this relation, and that they quences. Among friends and strangers, should allow those intelligent views to at home and abroad, she was distin- control them in all their intercourse guished for doing well. Such was her with their wives. ~ Giving honour character, such her fidelity to her hus- unto the wife. It was an important band and her God, such her firm in- advance made in society when the tegrity and benevolence, that she at all Christian religion gave such a direction times lived to do good, and would have as this, for every where among the done it, unawed by terror, undeterred heathen, and under all false systems of by threats. To whatever trial her piety religion, woman has been regarded as was exposed, it bore the trial; and such worthy of little honour or respect. She was her strength of virtue, that it'was has been considered as a slave, or as certain her integrity would be firm by a mere instrument to gratify the paswhatever consequences she might have sions of man. It is one of the element. been threatened for her adherence to ary doctrines of Christianity, however, her principles. (3.) They were to imi- that woman is to be treated with retate her in this, and were thus to show spect; and one of the first and most that they were worthy to be regarded marked effects of religion on society is as her daughters. They were to do to elevate the wife to a condition in well; to be faithful to their husbands; which she will be worthy of esteem to be firm in their principles; to ad- The particular reasons for the honour here steadfastly to what was true and which husbands are directed to show good, whatever trials they might pass to their wives, here specified, are two: through, however much they might be she is to be treated with special kindthreatened with persecution, or how- ness as being more feeble than man, ever any might attempt to deter them and as having a claim therefore to from the performance of their duty. delicate attention; and she is to be Thus, by a life of Christian fidelity, honoured as the equal heir of the grace unawed by fear from any quarter, they of life. D]oddridge, Olarke, and some would show that they were imbued others, suppose that the word honour with the same principles of unbending here refers to maintenance or support, virtue which characterized the wife of and that the command is, that the husthe Father of the faithful, and that they band is to provide for his wife so that were not unworthy to be regarded as she may not want. But it seems to her daughters. me that the word is to be understood 7. Likewise, ye husbands. On the here in its more usual signification, and general duty of husbands, see Notes on that it inculcates a higher duty than Eph. v. 25, seq. ~ Dwell with them. that of merely providing for the tem 16* tkf6 I. PETER. [A. D. 60. the wife, as unto the weaker yes- of the grace of life; that your sel, and as being heirs together prayers be not hindered. poral wants of the wife, and strikes to the rough and stormy scenes of life. at a deeper evil than a mere neglect As such, she should be regarded and of meeting her temporal necessities. treated with special kindness and atThe reasons assigned for doing this tention. This is a reason, the force seem to imply it. ~ As unto the of which all can see and appreciate. weaker vessel. It is not uncommon So we feel toward a sister; so we feel in the Scriptures to compare the body toward a beloved child, if he is of feeble to a vessel (Comp. Notes on 1 Thess. frame and delicate constitution; and so iv. 4), and thence the comparison is every man should feel in relation to extended to the whole person. This his wife. She may have mental enis done, either because the body is frail dowments equal to his own; she may and feeble, like an earthen vessel easily have moral qualities in every way supebroken; or because it is that in which rior to his, but the God of nature has the soul is lodged; or, because, in ac- made her with a more delicate frame, cordance with a frequent use of the a more fragile structure, and with a word (see below), the body is the in- body subject to many infirmities to strument by which the soul accom- which the more hardy frame of man is plishes its purposes, or is the helper of a stranger. ~[ And as being heirs tothe soul. Comp. Acts ix. 15. Rom. gether of the grace of life.'T'he grace ix. 22, 23. 2 Cor. iv. 7. In the later that is connected with eternal life; that Hebrew usage it was common to apply is, as fellow-Christians. They were the term vessel (Heb.'b7, Gr. axivos) equal heirs of the everlasting inheritto' a wife, as is done here.' See Schoett- ance, called in the Scripture,, life;" gen, Hor. Heb. p. 827. Expressions and the same,grace' connected with similar to this, in regard to the corm- that inheritance had been conferred on parative feebleness of woman, occur both.-This passage contains a very frequently in the classic writers. See important truth in regard to the female Wetstein in loc. The reasons why the sex. Under every other system of reterm vessel was given to a wife, are not ligion, but the Christian system, wovery apparent. A not unfirequent sense man has been regarded as in every way of the word used here (axjvo5) in the inferior to man. Christianity teaches Greek classics was that of an instru- that, in respect to her highest interests, ment; a helper; one who was em- the interests of religion, she is every ployed by another to accomplish any way his equal. She is entitled to all thing, or to aid him (Passow), and it the hopes and promiser which religion seems probable that this was the reason imparts. She is redeemed as he is. why the term was given to the wife. She is addressed in the sama language Comp. Gen. ii. 18. The reason here of tender invitation. She has the same assigned for the honour that was to be privileges and comforts which religion shown to the wife is, that she is' the imparts here, and she will be elevated weaker vessel.' By this it is not ne- to the same rank and privileges in cessarily meant that she is of feebler heaven. This single truth would raise capacity, or inferior mental endow- the female sex everywhere frolm dements, but that she is more tender gradation, and check at once half the and delicate; more subject to infirmi- social evils of the race. Make her the ties and weaknesses; less capable of equal of man in the hope of heaven, enduring fatigue and toil; less adapted and at once she rises to her appropriate A. D. 60.] CHAPTER III. 187 place. Home is made what it should families. Yet, how desirable is it that be, a place of intelligence and pure husband and wife should so live tofriendship; and a world of suffering gether that their prayers may not be and sadness smiles under the benefac- hindered! How desirable for their tions of Christian woman. ~T That own peace and happiness in that relayour prayers be not hindered. It is tion; how desirable for the welfare of fairly implied here (1.) that it was sup- children!-In view of the exposition posed there would be united or family in this verse, we may remark (a) that prayer. The apostle is:speaking of Christianity has done much to elevate'dwelling with the wife,' and of the the female sex. It has taught that right manner of treating her, and it woman is an heir of the grace of life is plainly supposed that united prayer as well as man; that, while she is inwould be one thing that would charac- ferior in bodily vigour, she is his equal terize their living together. He does in the most important respect; that she not direct that there should be prayer. is a fellow-traveller with him to a highHe seems to take it for granted that er world, and that in every way she is there would be, and it may be remarked entitled to all the blessings which rethat where there is true religion in demption confers, as much as he is. right exercise, there is prayer as a mat- This single truth has done more than ter of course. The head of a family all other things combined to elevate the does not ask whether he must establish female sdx, and is all that is needful to family worship. He does it as one of raise her from her degradation all over the spontaneous fruits of religion; as the world. (b) They, therefore, who a thing concerning which no formal desire the elevation of the female sex; command is necessary. Prayer inthe who see woman ignorant and degraded family, as everywhere else, is a privi- in the dark parts of the earth, should lege; and the true question to be asked be the friends of all well-directed efforts on the subect is not whether a man to send the gospel to heathen lands. must, but whether he may pray. (2.) Every husband who has a pure and inIt is implied that there might be such telligent wife, and every father who has a way of living as effectually to hinder an accomplished daughter, and every prayer; that is, to prevent its being brotIerwhohas avirtuous sister, should offered aright, and to prevent any an- seek to spread the gospel abroad. To swer. This might occur in many ways. that gospel only he owes it that he has If the husband treated the wife un- such a wife, daughter, sister; and that kindly; if he did not show her proper gospel, which has given to him such an respect and affection; if there were intelligent female friend, would elevate bickerings, and jealousies, and conten- woman everywhere to the same conditions between them, there could be no tion. The obligation which he owes hope that acceptable prayer would be to religion in this respect can be disoffered. A spirit of strife; irritability charged in no better way than by aidand unevenness of temper; harsh looks ing in diffusing that gospel which and unkind words; a disposition easily would make the wife, the daughter, the to take offence, and an unwillingness sister, everywhere what she is in his to forgive, all these prevent a'return own dwelling. (c) Especially is this of prayers.' Acceptable prayer never the duty of the Christian female. She can be offered in the tempest of pas- owes her elevation in society to Chrission, and there can be no doubt that tianity, andwhatChristianity has made such prayer is often'hindered' by her, it would make the sunken and dethe inequalities of temper, and the based of her own sex all over the earth; bickerings and strifes that exist in and how can she better show her grati 188 I. PETER. [A. D. 60. 8 Finally, be ye all of one a another;' love b as brethren, be mind, having compassion one of pitiful, be courteous: a Ro. 12. 16. 1 or, loving to the. 9 Not rendering evil for evil, b 1 Jno. 3. 18. c Mat. 5. 44. Ep. 4.32. tude than by aiding in any and every Rom. xii. 15. Comp. 1 Cor. xii. 26. way in making that same gospel known John xi. 35. The Greek word here in the dark parts of the world (d) used does not elsewhere occur in the Christianity makes a happy home. Let New Testament. It describes that the principles reign in any family which state of mind which exists when we are here enjoined by the apostle, and enter into the feelings of others as if that family will be one of intelligence, they were our own, as the different contentment, and peace. There is a parts of the body are affected by that simple and easy way of being happy which affects one. Notes on I Cor. in the family relation. It is to allow xii. -26. ~ Love as brethren. Marg., the spirit of Christ and his gospel to loving the; i. e. the brethren. The reign there. That done, though there Greek word ( 68Eo4bos) does not elsebe poverty, and disappointment, and where occur in the New Testament. It sickness, and cares, and losses, yet there means loving one's brethren; that is, will be peace within, for there will be loving each other as Christian brethren. mutual love, and the cheerf'ul hope of Rob. Lex. Thus it enforces the duty a brighter world. Where that is want- so often enjoined in the New Testa. ing, no outward splendour, no costly ment, that of love to Christians as furniture or viands, no gilded equipage, brethren of the same family. Notes on no long train of servants, no Wine, or Rom. xii. 10. Comp. Heb. xiii. 1. John music, or dances, can secure happiness xiii. 34. IT Bepitiful. The word here in a dwelling. With all these things used (sv66gAayXvoS) occurs nowhere else there may be the most corroding pas- in the New Testament, except in Eph. sions; in the mansion where these iv. 32, where it is rendered tenderthings are, pale disease, disappointment, hearted. See Notes on that verse. and death may come, and there shall ~I Be courteous. This word also be nothing to console and support. (cpOq'tpov) occurs nowhere else in the 8. Finally. As the last direction, New'Testament. It means friendly. or as general counsel in reference to minded, kind, courteous. Later edi. your conduct in all the relations of life. tions of the New Testament, instead The apostle had specified most of the of this, read ( oa7tEtsnOpoVsE) of a lowly important relations which Christians or humble mind. See Hahn. The sustain (ch. ii. 13-25; iii. 1-7), and sense is not materially varied. In the he now gives a general direction in re- one word the idea of friendliness is the gard to their conduct in all those rela- one that prevails; in the other that of tions. ~ Be ye all of one mind. See humility. Christianity requires both Notes on Rom. xii. 16. The word here of these virtues, and either word enused (4O/qpcpwv) does not elsewhere oc- forces an important injunction. The cur in the New Testament. It means authority is in favour of the latter of the same mind; like-minded; and reading; and though Christianity rethe object is to secure harmony in their quires that we should be courteous and views and feelings. ~ Having compas- gentlemanly in our treatment of others, sion one of another. Sympathizing this text can hardly be relied on as a (av~osaS); entering into one an- proof-text of that point. other's feelings, and evincing a regard 9. Not rendering evil for evil. See for each other's welfare. Notes on Notes, Matt. v. 39, 44. Rom. xii. 17 A. D. o]. CHAPTER 111. II18 or railing for railing: but con- ye are thereunto called, that ye trariwise blessing; knowing that should inherit a blessing. a Ps. 34. 12, &c. 10 For a he that will love life If Or railing Jbrrailintg. See Notes, here that it is right to love life, and to I Tim. vi. 4. Comp. Mark xv. 29. desire many days. The desire of this Luke xxiii. 39..'T But contrariwise is referred to by the Psalmist and by blessing. In a spirit contrary to this. the apostle without any expression of See Notes on Matt. v. 44. ~ Knowing disapprobation, and the way is shown that ye are thereunto called, that ye by which length of days may be seshould inherit a blessing., Knowing cured. Life is a blessing; a precious that you were called to be Christians gift of God. We are taught so to in order that you should obtain a bless- regard it by the instinctive feelings of ing infinite and eternal in the heavens. our nature; for we are -so made as to Expecting such a blessing yourselves, love it, and to dread its extinction. you should be ready.to scatter blessings Though we should be prepared to reon all others. You should be ready sign it when God commands, yet there to bear all their reproaches, and even are important reasons why we should to wish them well. The hope of eter- desire to live. Among them are the nal life should make your minds calm; following: (1.) Because,, as already and the prospect that you are to be so intimated, life as such is to be regardexalted in heaven should fill your ed as a blessing. We instinctively hearts with benignity and love.' There shrink back from death, as one of the is nothing which is better fitted to greatest evils; we shudder at the thought cause our hearts to overflow with be- of annihilation. It is not wrong to nignity; to make us ready to forgive love that, in proper degree, which, by all others when they forgive us, than our very nature, we are prompted to the hope of salvation. Cherishing such love; and we are but acting out one a hope ourselves, we cannot but wish of the universal laws which our Crethat all others may share it, and this ator has impressed on us, when, with will lead us to wish for them every proper submission to his will, we seek blessing. A man who has a hope of to lengthen out our days as far as possiheaven should abound in every virtue, ble. (2.) That we may see the works and show that he is a sincere well. of God, and survey the wonders of his wisher of the race. Why should one hand on earth. The world is full of who expects soon to be in heaven har- wonders, evincing the wisdom and hour malice in his bosom? Why goodness of the Deity; and the longest should he wish to injure a fellow- life, nay, many such lives as are allotworm' How can he? ted to us here, could be well employed 10. For he that will love life. Gr., in studying his works and ways. (3.)'He willing (>icov), or that wills to That we may make preparation for love life.' It implies that there is some eternity. Man may, indeed, make positive desire to live; some active preparation in a very brief period; but wish that life should be prolonged. the longest life is not too much to exThis whole passage (vs. 10-12) is amine and settle the question whether taken, with some slight variations, from we have a well-founded hope of heaven. Psalm xxxiv. 12 —16. In the Psalm If man had nothing else to do, the this expression is, ", What man is he longest life could be well employed in that desireth life, and loveth many days inquiries that grow out of the question that he may see good." The sense is whether we are fitted for the world to substantially the same. It is implied come. In the possibility, too of being 190 I. PETER, [A. D. 66. and see good days, let him re- his lips that they speak no frain his tongue from evil, and guile: deceived, and in view of the awful con- life may be -on the earth, it is an object sequences that will result from decep- which we should desire, that our days tion, it is desirable that length of days may be lengthened out, and should use should be given us that we may bring all proper means that it may be done. the subject to the severest test, and so While we should ever be ready and determine it that we may go sure to willing to depart when God calls us to the changeless world. (4.) That we go; while we should not wish to linger may do good to others. We may, in- on these mortal shores beyond the time deed, do good in another world; but when we may be useful to others, yet, there are ways of doing good which as long as he permits us to live, we are probably confined to this. What should regard life as a blessing, and good we may do hereafter to the inhab- should pray that, if it be his will, we itants of distant worlds, or what mi- may not be cut down in the midst of nistrations, in company with angels, our way. or without them, we may exercise to"or without them, we may exercise to- Love not thy life, nor hate; but what thou wards the friends of God on earth after livest we leave it, we do not know, but there Live well; here long, or short, permit to are certain things which we are morally heaven." Par. Lost. certain we shall not be permitted to do ST And see good days. In the Psalm in the future world. We shall not (a) (xxxiv. 12), this is, " and loveth many personally labour for the salvation of days, that he may see good." The sinners by conversation and other direct quotation by Peter throughout the pasefforts; (b) we shall not illustrate the sage is taken from the Septuagint, exinfluence of religion by example in cepting that there is a change of the sustaining us in trials, subduing and person from the second to the third-. controlling our passions, and making in the Psalm, e. g.,' refrain thy tongue us dead to the world; (c) we shall not from evil,' &c., in the quotation,' let be permitted to pray for our impenitent him refrain his tongue from evil,' &c. friends and kindred, as we may now;' Good days' are prosperous days; (d) we shall not have the opportunity happy days; days of usefulness; days of contributing of our substance for the in which we may be respected and spread of the gospel, or of going per- loved. ~ Let him refrain his tongue sonally to preach the gospel to the from evil. The general meaning'of perishing; (e) we shall not be em- all that is said here is,' let him lead an ployed in instructing the ignorant, in upright and pious life; doing evil to advocating the cause of the oppressed no one, but seeking the good of all and the wronged, in seeking to remove men.' To refrain the tongue from the fetters from the slave, in dispensing evil, is to avoid all slander, falsehood, mercy to the insane, or in visiting the obscenity, and profaneness, and to prisoner in his lonely cell; (f) we abstain from uttering erroneous and shall not have it in- our power to false opinions. Comp. James i. 26; address a kind word to an impenitent iii. 2. ~ And his lips that they speak child, or seek to guide him in paths of no guile. No deceit; nothing that truth, purity, and salvation. What we will lead others astray. The words can do personally and directly for the should be an exact representation of salvation of others is to be done in this the truth. Rosenmiiller quotes a pasworld; and considering how much sage from the Hebrew book Musar there is to be done, and how useful which may not be an inappropriate il A 9. 60.] CHAPTER 111. 191 11 Let him eschew evil, and are over the righteous, and his do good; let him seek peace, ears are open unto their prayers; and ensue it. but the face of the Lord is 12 For the eyes of the Lord' against them that do evil. 1 upon. lustration of this:,,A certain Assyrian unto' their prayers. He hears their wandering through the city, cried and prayers. As he is a hearer of prayer, said, Who will receive the elixir of they are at liberty to go to him at all life' The daughter of Rabbi Jodus times, and to pour out their desires heard him, and went and told her fa- before him. This passage is taken ther., Call him in,' said he. When from Ps. xxxiv. 15, and it is designed he came in, Rabbi Jannei said to him, to show the reason why a life of piety What is that elixir of life which thou will contribute to length of days. art selling.' He said to him,'is it ~ But the Jface of the Lord is against not written, What man is he that de- them that do evil. Marg., upon. The sireth life, and loveth days that he may sense of the passage, however,. is see good? Keep thy tongue from evil, against. The Lord sets his face against and thy lips that they speak no guile. them; an expression denoting disapLo, this is the elixir of life which is in probation, and a determination to pun. the mouth of a man.'" ish them. His face is not mild and 11. Let him eschew evil. Let him benignant towards them, as it is toavoid all evil. Comp. Job i. 1. 1' And wards the righteous. The general sendogood. In any and every way; by timent in these verses (10-12) is, endeavouring to promote the happiness that, while length of days is desirable, of all. Comp. Notes on Gal. vi. 10. it is to be secured by virtue and reli~ Let him seek peace, and ensue it. gion, or that virtue and religion will Follow it; that is, practise it. See contribute to it. This is not to be unNotes on Matt. v. 9. Rom. xii. 18. derstood as affirming that all who are The meaning is, that a peaceful spirit righteous will enjoy long life, for we will contribute to length of days. (1.) know that the righteous are often A peaceful spirit-a calm, serene, and cut down in the midst of their way, equal temper of mind-is favourable and that in fire, and flood, and war, to health, avoiding those corroding and and the pestilence, the righteous and distracting passions which do so much the wicked often perish together. But to wear out the physical energies of the still, there is a sense in which it is frame; and (2.) Such a spirit will true that a life of virtue and religion preserve us from those contentions and will contribute to length of days, and strifes to which so many owe their that the law is so general as to be a death. Let -any one reflect on the basis of calculation in reference to the numbers that are killed in duels, in future. I. Religion and virtue contribattles, and in brawls, and he will bute to those things which are favourhave no difficulty in seeing how a able to length of days; which are conpeaceful spirit will contribute to length ducive to health, and to a vigorous of days. constitution. Among those things are 12. For the eyes of the Lord are the following: (a) a calm, peaceful, over the righteous. That is, he is their and contented mind —avoiding the wear protector. His eyes are indeed on all and tear of the raging passions of lust, men, but the language here is that avarice, and ambition; (b) temperance which describes continual guardianship in eating and drinking-always favour9nd care. ~ And his ears are open able to length of days; (c) industry — tji9~~~~ IE. PETER. LA.D. 00. 13 And a who is he that will harm you, if ye be followers of aPr. 16. 7. Ro. 8. 28. that which is good? one of the essential means, as a general the lives of so many are shortened; rule, of promoting long life; (d) pru- and often, we have no reason to doubt, dence and economy-avoiding the ex- in answer to their prayers, when but travagancies by which many sho)rten for those prayers they would have their days; and (e) a conscientious fallen into crimes that would have con and careful regard of life itself. Reli- signed them to an early grave, or en. gion makes men feel that life is a bless- countered dangers from which they ing, and that it should not be thrown would have had no means of escape. away. Just in proportion as a man is No one can doubt that in fact those under the influence of religion, does he who are truly religious are saved from regard life as of importance, and does the sins which consign millions to the he become careful in preserving it. tomb; nor is there any less reason to Strange and paradoxical as it may doubt that a protecting shield is often seem, the want of religion often makes thrown before the children of God men reckless of life, and ready to throw when in danger. Comp. Ps. xci. it away for any trifling cause. Religion 13. And wzho is he that will harm shows a man what great issues depend you, if ye be followers of that which on life, and makes him, therefore, de- is good? This question is meant to sirous of living to secure his own sal- imply that as a general thing they need vation and the salvation of all others. apprehend no evil if they lead an up. II. Multitudes lose their lives who right and benevolent life. The idea is, would have preserved them if they that God would in general protect them, had been under the influence of reli- though the next verse shows that the gion. To see this, we have only to apostle did not mean to teach that there reflect (a) on the millions who are cut would be absolute security, for it is off in war as the result of ambition, implied there that they might be called and the want of religion; (b) on the to suffer for righteousness'sake. While countless hosts cut down in middle life, it is true that the Saviour was perseor in youth, by intemperance, who cuted by wicked men, though his life would have been saved by religion;~ was wholly spent in doing good; while (c) on the numbers who are the vic- it is true that the apostles were put to tims of raging passions, and who are death, though following his example; cut off by the diseases which gluttony and while it is true that good men and licentiousness engender; (d) on have often suffered persecution, though the multitude who fall in duels, all of labouring only to do good, still it is whom would have been saved by reli- true as a general thing that a life of gion; (e) on the numbers who, as the integrity and benevolence' conduces to result of disappointment in business or safety, even in a wicked world. Men in love, close their own lives, who who are upright and pure; who live would have been enabled to bear up to do good to others; who are chaunder their troubles if they had had re- racteristically benevolent; and who ligion; and (f) on the numbers who are imitators of God, are those who are cut off from the earth as the pun- usually pass life in most tranquillity ishment of their crimes, all of whom and security, and are often safe when would have continued to live if they nothing else would give security but had had true religion. III. God pro- confidence in their integrity. A man tects the, righteous. He does it by of a holy and pure life may, under saving them from those vices by which the protection of God, rely on that A. D. 60.4 CHAPTER IIl. 193 14 But and if ye suffer for ye; and a be not afraid of their righteousness' sake, happy are terror, neither be troubled; a Is. 8. 12, 13; 51. 12. 15 But sanctify the Lord God character to carry him safely through foes; to uphold us in all our trials; to the world, and to bring him at last conduct us through the valley of death, to an honoured grave. Or should and to bring us to heaven., All things he be calumniated when living) and are yours; whether Paul, or Apollos, his sun set under a cloud, still his or Cephas, or the world, or life, or name will be vindicated, and justice death, or things present, or things to will ultimately be done to him when come.' 1 Cor. iii. 21, 22. he is dead. The world ultimately 15. But sanctify the Lord God in judges right respecting character, and your hearts. In Isaiah [viii. 13] this renders' honour to whom honour is is,,"sanctify the Lord of hosts himdue.' Comp. Ps. xxxvii. 3-6. self;" that is, in that connection, re14. But and if ye seufferfor right- gard him as your Protector, and be eousness' sake. Implying that though, afraid of him, and not of what man in general, a holy character would con- can do. The sense in the passage stitute safety, yet that there was a pos- before us is,, In your hearts, or in the sibility that they might suffer persecu- affections of the soul, regard the Lord tion. Comp. Notes on Matt. v. 10. God as holy, and act towards him with 2 Tim. iii. 12. I~ Happy are ye. Per- that confidence which a proper respect haps alluding to what the Saviour says for one so great and so holy demands. in Matt. v. 10.," Blessed are they In the midst of dangers, be not intimiwhich are persecuted for righteousness' dated; dread not what man can do, sake." On the meaning of the word but evince proper reliance on a holy happy or blessed, see Notes on Matt. God, and flee to him with the confiv. 3. The meaning here is not that dence which is due to one so glorious.' they would find positive enjoyment in This contains, however, a more general persecution on account of righteousness, direction, applicable to Christians at all but that they were to regard it as a times. It is, that in our hearts we are blessed conditiorn; that is, as a condi- to esteem God as a holy being, and in tion that might be favourable to salva- all our deportment to act towards him tion, and they were not, therefore, on as such. The object of Peter in quotthe whole, to regard it as an evil. ing the passage from Isaiah was to lull ~ And be not afraid of their terror. the fears of those whom he addressed, Of any thing which they can do to and preserve them from any alarms in cause terror. There is evidently an view of the persecutions to which they allusion here to Isa. viii. 12, 13. Nei- might be exposed; the trials which ther fear ye their fear, nor be afraid. would be brought upon them by men. Sanctify the Lord of hosts himself; and Thus, in entire accordance with the let him be your fear, and let him be sentiment as employed by Isaiah, he your dread." See Notes on that pas- says,, Be not afraid of their terror, sage. Comp. Isa. li. 12. Matt. x. 28. neither be troubled; but sanctify the ~I Neither be troubled. With appre- Lord God in your hearts." That is, hension of danger. Comp. Notes,'in order to keep the mind calm in John xiv. 1. If we are true Christians, trials, sanctify the Lord in your hearts; we have really no reason to be alarmed regard him as your holy God and Sain view of any thing that can happen viour; make him your refuge. This to us. God is our protector, and he is will allay all your fears, and secure abundantly able to vanquish all our you from ail that you dread.' The 17 194 1. PETER. LA. D. 60. in your hearts; and a be ready always to gzve.ln answer to every a Ps. 119. 46. sentiment of the passage then is, that speak of him as holy, in opposition the sanctifying of the Lord God in to the language of disrespect and irre. our hearts, or proper confidence in him verence so common among mankind; as a holy and righteous God, will de- (b) that we are to flee to him in trouble, liver us from fear. As this is a very in contradistinction ~ from withholding important sentiment for Christians, it our hearts from him, and flying to other may be proper, in order to a just expo- sources of consolation and support. sition of the passage, to dwell a mo- II. What is it to do this in the heart? ment on it. I. What is meant by our, Sanctify the Lord God in your sanctifying the Lord God? It cannot hearts;" that is, in contradistinction mean to make him holy, for he is per- from a mere external service. This fectly holy whatever may be our esti- may imply the following things: (1.) mate of him, and our views of him In contradistinction from a mere intelevidently can make no change in his lectual assent to the proposition that he character. The meaning, therefore, is holy. Many admit the doctrine that must be, that we should regard him as God is holy into their creeds, who never holy in our estimate of him, or in the suffer the sentiment to find its way to feelings which we have towards him. the heart. All is right on this subject This may include the following things: in the articles of their faith; all in (1.) To esteem orregard him as a holy their hearts may be murmuring and being, in contradistinction from all complaining. In their -creeds he is those feelings which rise up in the spoken of as just and good; in their heart against him-the feelings of com- hearts they regard him as partial and unplaining and murmuring under his dis- just, as severe and stern, as unamiable pensations, as if he were severe and and cruel. (2.) In contradistinction from harsh; the feelings of dissatisfaction a mere outward form of devotion. In with his government; as if it were par- our prayers, and in our hymns, we, of tial and unequal; the feelings of re- course,' ascribe holiness to our Maker.' bellion, as if his claims were unfounded But how much of this is the mere lan. or unjust. (2.) To desire that he may guage of form! How little does the be regarded by others as holy, in ac- heart accompany it! And even in the cordance with the petition in the Lord's most solemn and sublime ascriptions prayer (Matt. vi. 9), ", hallowed be thy of praise, how often are the feelings of name;" that is,' let thy name be es- the heart entirely -at variance with what teemed to be holy everywhere;' a feel- is expressed by the lips I! What would ing in opposition to that which is re- more justly offend us, than for a progardless of the honour which he may fessed friend to approach us with the receive in the world. When we esteem language of friendship, when every a friend, we desire that all due respect feeling of his heart belied his expresshould be shown him by others; we sions, and we knew that his honied wish that all who know him should words were false and hollow! III. have the same views that we have; Such a sanctifying of the Lord in out we are sensitive to his honour justin hearts will save us from fear. We proportion as we love him. (3.) To dread danger, we dread sickness, we act towards him as holy; that is, to dread death, we dread the eternal obey his laws, and acquiesce in all his world. We are alarmed when oui requirements, as if they were just and affairs are tending to bankruptcy; we good. This implies (a) that we are to are alarmed when a friend is sick and A. D. 60.J CHAPTER III. 19 man that asketh you a reason of the hope that is in you with 1 or, rcvereace. meekness and' fear. ready to die; we are alarmed if our thou art with me." Ps. xxiii. 4., The country is invaded by a foe, and the Lord is my light and'my salvation; enemy already approaches our dwelling. whom shall I fear? The Lord is the The sentiment in the passage before us strength of my life, of whom shall I be is, that if we sanctify the Lord God afraid?" Ps. xxvii. 1. oGod is our with proper affections, we shall be de- refuge and strength, a very present help livered from these alarms, and the mind in trouble: therefore will not we fear, will be calm. (1.) The fear of the though the earth be removed, and Lord, as Leighton (in loc.) expresses though the mountains be carried into It, "as greatest, overtops and nullifies the midst of the sea; though the waters all lesser fears: the heart possessed thereof roar and be troubled, though with this fear hath no room for the the mountains shake with the swelling other." It is an absorbing emotion; thereof." Ps. xlvi. 1 —3. Let us ever making every thing else comparatively then regard the Lord as holy, just, and of no importance. If we fear God, we good. Let us flee to him in all the have nothing else to fear. The highest trials of the present life, and in the emotion which there can be in the soul hour of death repose on his arm. is the fear of God; and when that Every other source of trust will fail; exists, the soul will be calm amidst all and whatever else may be our reliance, that might tend otherwise to disturb it. when the hour of anguish approaches, " What time I am afraid," says David, that reliance will fail, and that which 6 I will trust in thee." Ps. lvi. 3. ", We we dreaded will overwhelm us. Nor are not careful," said,:.Daniel and his riches, nor honours, nor earthly friends, friends, "' to answer thee, 0 king. Our can save us from those alarms, or be a God can deliver us; but if not, we will security for our souls when, the rains not worship the image." Dan. iii. 16. descend, and the floods come, and the (2.) If we sanctify the Lord God in our winds blow' upon us. ~T And be ready hearts, there will be a belief that he will always. That is, (a) be always able do all things well, and the mind will be to do it; have such reasons for the calm. However dark his dispensations hope that is in you that they can bo may be, we shall be assured that every stated; or, have good and substantial thing is ordered aright. In a storm reasons; and (b) be willing to state at sea, a child may be calm when he those reasons on all proper occasions, feels that his father is at the helm, -and No man ought to entertain opinions assures him that there is no danger. for which a good reason cannot be In a battle, the mind of the soldier may given; and every man ought to be be calm, if he has confidence in his willing to state the grounds of his hope commander, and he assures him that all on all proper occasions. A Christian is safe. So in any thing, if we have the should have such intelligent views of assurance that the best thing is done the truth of his religion, and such con. that can be; that the issues will all be stant evidence in his own heart and right, the mind will be calm. But in life that he is a child of God, as to be this respect the highest confidence that able at any time to satisfy a candid incan exist, is that which -is reposed in quirer that the Bible is a revelation from God. (3.) There will be the assurance heaven, and that it is proper for him to that all is safe. "4Though I walk," cherish the hope of salvation. IT To says David,, through the valley of the give an answer. Gr., An apologly shadow of death, I will fear no evil, for (-oLo~eg'cwv). This word formerly did ,06 1. PETER. l 6- 0P not melan, as the word apology does who were persecuted for their religion, now, an excuse for any thing that is were under obligation to make as good done as if it were wrong, but a defence a defence of it as they could, and to of any thing. We apply the word now state to their persecutors the' reason to denote something written or said in of the hope which they entertained extenuation of what appears to others And so now, if a man attacks our relito be wrong, or what might be con- gion; if he ridicules us for being Chris. strued as wrong, as when we make an tians; if he tauntingly asks us what apology to others for not fulfilling an reason we have for believing the truth engagement, or for some conduct which of the Bible, it is better to tell him in might be construed as designed neglect. a kind manner, and to meet his taunt The word originally, however, referred with a kind and strong argument, than rather to that which was thought not to become angry, or to turn away with to be true than that which might be contempt. The best way to disarm construed as wrong; and the defence or him is to show him that by embracing'apology' which Christians were to make religion we are not fools in understandof their religion, was not on the sup- ing; and, by a kind temper, to convince position that others would regard it as him that the influence of religion over wrong, but in order to show them that us when we are abused and insulted it was true, The word here used is is a,reason' why we should love our rendered defence, Acts xxii. 1. Phil. i. religion, and why he should too. ~ A 7, 17; answer, Acts xxv. 16. 1 Cor. reason of the hope that is in you. ix. 3. 2 Tim. iv. 16. 1 Pet. iii. 15; Gr.,'an account' (z6yov). That is, and clearing of yourselves in 2 Cor. you are to state on what ground you vii. 11 We are not to hold ourselves cherish that hope. This refers to the ready to make an apology for our reli- whole ground of our hope, and includes gion as if it were a wrong thing to be evidently two things: (1.) The reason a Christian; but we are always to be why we regard Christianity as true, or ready to give reasons for regarding it as as furnishing a ground of hope for men; true. ~ To every man that asketh you. and (2,) the reason which we have ourAny one has a right respectfully to ask selves for' cherishing a hope of heaven; another on what grounds he regards or the experimental and practical views his religion as true, for every man has which we have of religion, which cona common interest in religion, and in stitutes a just ground of hope. It is knowing what is the truth on the sub- not improbable that the former of these ject. If any man, therefore, asks us was more directly in the eye of the candidly. and respectfully by what rea- apostle than the latter, though both sons we have been led to embrace the seem to be implied in the direction to gospel, and on what grounds we regard state the reasons which ought to satisfy it as true, we are under obligation to others that it is proper for us to cherish state those grounds in the best manner the hope of heaven. Thefirst part of that we are able. We should regard this duty -that we are to state the it, not as an impertinent intrusion into reasons why we regard the system of our private affairs, but as an opportu- religion which we have embraced as nity of doing good to others, and to true-implies that we should be achonour the Master whom we serve. quainted with the evidences of the truth Nay, we should hold ourselves in readi- of Christianity, and be able to state ness to state the grounds of our faith them to others. Christianity is founded and hope, whatever may be the motive on evidence; and though it cannot be of the inquirer, and in whatever man- supposed that every Christian will be ter the request may be made. Those able to understand all that is involved A D. 60.] CHAPTER III. 197 16 Having agood conscience; that, whereas they speak evil of in what are called the evidences of that it might be done in a taunting or Christianity, or to meet all the objec- insulting manner. Even though this tions of the enemies of the gospel, yet should be done, they were not to fall every man who becomes a Christian into a passion, to manifest resentment, should have such intelligent views of or to retort in an angry and revengeful religion, and of the evidences of the manner, but in a calm and gentle spirit truth of the Bible, that he can show to they were to state the reasons of their others that the religion which he has faith and hope, and leave the matter embraced has claims to their attention, there. ~Andfear. Marg., reverence. or that it is not a-mere matter of edu- The sense seems to be, in the fear of cation, of tradition, or of feeling. It God; with a serious and reverent spirit; should also be an object with every as in the presence of him who sees and Christian to increase his acquaintance hears all things.' It evidently does not with the evidences of the truth of reli- mean with the fear or dread of those gion, not only for his own stability and who propose the question, but with comfort in the faith, but that he may that serious and reverent frame of be able to defend religion if attacked, mind which is produced by a deep imor to guide others if they are desirous pression of the importance of the subof knowing what is truth. The second ject, and a conscious sense of the part of this duty, that we state the presence of God. It follows, from the reasons which we have for cherishing injunction of the apostle here, (1.) that the hope of heaven as a personal mat- every professing Christian should have ter, implies (a) that there should be, in clear and intelligent views of his own fact, a well-founded hope of heaven; personal interest in religion, or such that is, that we have evidence that we evidences of piety that they can be are true Christians, since it is impossi- stated to others, and that they can be ble to give a' reason' of the hope that made satisfactory to other minds; (2.) is in us unless there are reasons for it; that every Christian, however humble (b) that we be able to state in a clear his rank, or however unlettered he may and intelligent manner what constitutes be, may become a valuable defender of evidenee of piety, or what should be the truth of Christianity; (3.) that we reasonably regarded as such; and (c) should esteem it a privilege to bear our fhat we be ever ready to state these testimony to the truth and value of re. rtasons. A Christian should always ligion, and to stand up as the advocates be willing to converse abouthisreligion. of truth in the world. Though we He should have such a deep conviction may be rudely assailed, it is an honoui of its truth, of its importance, and of his to speak in defence of religion; though personal interest in it; he should have we are persecuted and reviled, it is a a hope so firm, so cheering, so sustain- privilege to be permitted in any. way to ing, that he will be always prepared to show our fellow-men that there is such converse on the prospect of heaven, a-thing as true religion, and that man and to endeavour to lead others to walk may cherish the hope of heaven. in the path to life. ~T With meekness. 16. Having a good conscience. That With modesty; without any spirit of is, a conscience that does not accuse ostentation; with gentleness of manner. you of having done wrong. Whatever This seems to be added on the suppo- may be the accusations of your enesition that they sometimes might be mies, so live that you may be at all rudely assailed; that the questions times conscious of uprightness. What. might be proposed in a spirit of cavil; ever you suffer, see that you do not 17* 198 I. PETER. [A. D. 60. you, as of evil doers, they may be ashamed that falsely suffer the pangs inflicted by a guilty ings of conscience. No man, indeed, conscience, the anguish of remorse. should act against the dictates of his On the meaning of the word conscience, conscience; but there may have been see Notes on Rom. ii. 15. The word a previous wrong in not using proper properly means the judgment of the means to ascertain what is right. Conmind respecting right and wrong; or science is not revelation, nor does it the judgment which the mind passes answer the purpose of a revelation. It on the immorality of its own actions, communicates no new truth to the soul, when it instantly approves or condemns and is a safe guide only so far as the them. There is always a feeling of mind has been properly enlightened to obligation connected with the opera- see what is truth and duty. Its office tions of conscience, which precedes, is to prompt us to the performance of attends, and follows our actions. ", Con- duitty, not to determine what is right. science is first occupied in ascertaining The other thing requisite that we mnay our duty, before we proceed to action; have a good conscience is, that its dethen in judging of our actions when cisions should be obeyed. Conscience performed." A' good conscience' im- is appointed to be the, vice-gerent' of plies two things: (1.) That it be pro- God in inflicting punishment, if his perly enlightened to know what is right commands are not obeyed. It proand wrong, or that it be not under the nounces a sentence on our own condominion of ignorance, superstition, or duct. Its penalty is remorse; and that fanaticism, prompting us to do what penalty will be demanded if its promptwould be a violation of the divine law; ings be not regarded. It is an admiraand (2.) that its dictates be always ble device, as a part of the moral goobeyed. Without the first of these, — vernment of God, urging man to the clear views of that which is right and performance of duty, and, in case of wrong,-conscience becomes an unsafe disobedience, making the mind its own guide; for it merely prompts us to do executioner. There is no penalty that what we esteem to be right, and if our will more certainly be inflicted, sooner views of what is right and wrong are or later, than that incurred by a guilty erroneous, we may be prompted to do conscience. It needs no witnesses; no what may be a direct violation of the process for arresting the offender; no law of God.: Paul thought he'ought' array of judges and executioners; no to do many things contrary to the name stripes, imprisonment, or bonds. Its of Jesus of Nazareth (Acts xxvi. 9); inflictions will follow the offender into the Saviour said, respecting his disci- the most secluded retreat: overtake him ples, that the time would come when in his most rapid flight; find him out whosoever should kill them would think in northern snows or on the sands of that they were doing God service (John the equator; go into the most splendid xvi. 2); and Solomon says, " There is palaces, and seek out the victim when a way which seemeth right unto a man, he is safe from all the vengeance that but the end thereof are the ways of man can inflict; pursue him into the death" (Prov. xiv. 12; xvi. 25). Un- dark valley of the shadow of death, der an unenlightened and misguided or arrest him as a fugitive in distant conscience, with the plea and pretext worlds. No one, therefore, can' overof religion, the most atrocious crimes estimate the importance of having a have been committed; and no man good conscience. A true Christian should infer that he is certainly doing should aim, by incessant study and right, because he follows the prompt- prayer, to know what is right, and A.D. 604. CHAPTER III. 199 accuse your good conversation of God be so, that ye suffer for in Christ. well doing than for evil doing. 17 For it is better, if the will 18 For Christa also hath once a c.2. 21. 2 Co. 5. 21. suffered for sins, the justb for the then always do it, no matter what may of God, and not by any fault of our be the consequences. T That, whereas own. If we suffer then, we shall have they speak evil of you. They who are the testimony of our own conscience your enemies and persecutors. Chris- in our favour, and the feeling that we tians are not to hope that men will may go to God for support. If we always speak well of them. Matt. v. suffer for our faults, in addition to the 11. Luke vi. 26. ~ As evil doers. outward pain of body, we shall endure Notes, ch. ii. 12. IT They may be the severest pangs which man can sufashamed. They may see that they fer-those which the guilty mind inhave misunderstood your conduct, and flicts on itself. regret that they have treated you as 18. For Christ also hath once sufthey have. We should expect, if we fered jbr sins. Comp. Notes on ch. are faithful and true, that even our en- ii. 21. The design of the apostle in emies will yet appreciate our motives, this reference to the sufferings of Christ, and do us justice. Comp. Ps. xxxvii. is evidently to remind them that he 5, 6. ~ That falsely accuse your good suffered as an innocent being and not conversation in Christ. Your good for any wrong-doing, and to encourage conduct as Christians. They may and comfort them in their sufferings accuse you of insincerity, hypocrisy, by his example. The reference to his dishonesty; of being enemies of the sufferings leads him (vs. 18 —22) into state, or of monstrous crimes, but the a statement of the various ways in time will come when they will see their which Christ suffered, and of his ultierror, and do you justice. See Notes mate triumph. By his example in his on ch. ii. 12. sufferings, and by his final triumph, the 17. For it is better, if the will'of apostle would encourage those whom God be so. That is, if God sees it to he addressed to bear with patience the be necessary for your good that you sorrows to which their religion exposed should suffer, it is better that you them. Hie assumes that all'suffering-for should suffer for doing well than for adhering to the gospel is the result of crime. God often sees it to be neces- well-doing; and for an encouragement sary that his people should suffer. in their trials, he refers them to the exThere are effects to be accomplished ample of Christ, the highest instance by affliction which can be secured in that ever was, or ever will be, both of no other way; and some of the hap- well-doing, and of suffering on account piest results on the soul of a Christian, of it. T'he expression,, hath once sufsome of the brightest traits of character, ered,' in the New Testament, means are the effect of trials. But it should once for all; once, in the sense that it be our care that our sufferings should is not to occur again. Comp. Heb. vii. not be brought upon us for our own 27. The particular point here, howcrimes or follies. No man can promote ever, is not that he once suffered; it is his own highest good by doing wrong, that he had in fact suffered, and that in and then enduring the penalty which doing it he had left an example for them his sin incurs; and no one should do to follow. ~ The just for the unjust. wrong with any expectation that it may The one who was just (8Ox wo;), on acbe overruled for his own good. If we count of, or in the place of, those who are to suffir, let it be by the direct hand were unjust (vamp &x ov); or one who 200 i. PETER. [A. D. 60. unjust, that he might bring us the flesh, but quickened by the to God, being put toa death in Spirit: a Ro. 4. 25. was righteous, on account of those who which would distinguish their death were wicked. Comp. Notes on Rom. from the death of others? The use of v. 6. 2 Cor. v. 21. Heb. ix. 28. The this phrase would suggest the thought idea on which the apostle would parti- at once, that though, in regard to that cularly fix their attention was, that he which was properly expressed by the was just or innocent. Thus he was phrase,'the flesh,' they died, yet that an example- to those who suffered for there was something else in respect to well-doing. ~T That he might bring which they did not die. Thus, if it us to God. That his death might be were said of a man that he was de. the means of reconciling' sinners to prived of his rights as a father, it God. Comp. lNotes on John iii. 14; would be implied that in other respects xii. 32. It is through that death that he was not deprived of his rights; and mercy is proclaimed to the guilty; it this would be especially true if it were is by that alone that God can be recon- added that he continued to enjoy his ciled to men; and the fact that the Son rights as a neighbour, or as holding an of God loved men, and gave himself a office under the government. The sacrifice for them, enduring such bitter only proper inquiry, then, in this place sorrows, is the most powerful appeal is, What is fairly implied in the phrase, which can be made to mankind to in- the flesh? Does it mean simply his duce them to return to God. There is body, as distinguished from his human no appeal which can be made to us soul? or does it refer to him as a ma7n, more powerful than one drawn from as distinguished from somn higher na-'the fact that another suffers on our ture, over which death had I;l, power? account. We could resist the argss. Now, that the latter is the mseaning, ment which a father, a mother, or a seems to me to be apparent, for these sister would use to reclaim us from a reasons: (1.) It is the usual way of course of sin; but if we perceive that denoting the human nature of the Lord our conduct involves them in suffering, Jesus, or of saying that he became inthat fact has a power over us which no carnate, or was a man, to speak of his mere argument could have. ~'Being being in the flesh. See Rom. i. 2: put to death in the flesh. As a man; " Made of the seed of David according in his human nature. Comp. Notes, to the flesh." John i. 14: ", And the Rom. i. 3, 4. There is evidently a Word was made flesh." I Tim. iii. contrast here between'the flesh' in 16:, God was manifest in the flesh." which it is said he was, put to death,' 1 John iv. 2: ", Every spirit that conand, the spirit' by which it is said that fesseth that Jesus Christ is come in the he was quickened.' The words, in flesh, is of God." 2 John 7: Who the flesh' are clearly designed to denote confess not that Jesus Christ is come something that was pecueliar in his in the flesh." (2.) So far as appears, death; for it is a departure from the the effect of death on the human sou. usual method of speaking of death. of the Redeemer was the same as in How singular would it be to say of the case of the soul of any other perIsaiah, Paul, or Peter, that they were son; in other words, the effect of death put to death in the flesh! How obvi- in his case was not confined to the ous would it be to ask, In what other mere body or the flesh. Death, with way are men usually put to death? him, was what death is in any other What was there peculiar in their case, case —the separation of the sou' and A.D. 60. CHAPTER III. 20i body, with all the attendant pain of sense, then, cannot be, that in reference such dissolution. It is not true that to his soul or spirit, he was preserved his cflesh,' as such, died, without the alive when his body died, but that there ordinary accompaniments of death on was some agency or power, restoring the soul, so that it could be said that him to life, or reanimating him after the one died, and the other was kept he was dead. ~ By the Spirit. Acalive. The purposes of the atonement cording to the common reading in the required that he should meet death in Greek, this is } HfnlveEcs t'-with the the usual form; that the great laws article the — the,Spirit.' Hahn, Tittwhich operate everywhere else in re- man, and Griesbach omit the article, gard to dissolution, should exist in his and then the reading is, c quickened in case; nor is there in the Scriptures spirit;' and thus the reading corresponds any intimation that there was, in this with the former expression,, in flesh' respect, any thing peculiar in his case. (vapx), where the article also is wantIf his soul had been exempt from what- ing. The word spirit, so far as the ever there is involved in death in rela- mere use of the word is concerned, tion to the spirit, it is unaccountable might refer to his own soul, to his dithat there is no hint on this point in vine nature, or to the Holy Spirit. It the sacred narrative. But if this be so, is evident (1.) that it does not refer to then the expression'in the flesh' refers his own soul, for, (a) as we have seen, to him as a man, and means, that so the reference in the former clause is to far as his human nature was concerned, his human nature, including all that he died. In another important respect, pertained to him as a man, body and he did not die. On the meaning of soul; (b) there was no power in his the word -flesh in the New Testament, own spirit, regarded as that appertainsee Notes on Rom. i. 3. ~UBut quick- ing to his human nature, to raise him ened. Made alive (~coa;tfocns5). This up from the dead, any more than there does not mean kept alive, but made is such a power in any other human alive; recalled to life; reanimated. soul. That power does not belong to The word is never used in the sense a human soul in any of its relations or of maintained alive, or preserved alive. conditions. (2.) It seems equally clear Compare the following places, which that this does not refer to the Holy are the only ones in which it occurs in Spirit, or the third Person of the Trithe New Testament. John v. 21, twice; nity, for it may be doubted whether the vi. 63. Rom. iv. 17; viii. 11. I Cor. xv. work of raising the dead is anywhere 36, 45. 1 Tim. vi. 13. 1 Pet. iii. 18; ascribed to that Spirit. His peculiar in all which it is rendered quickened, province is to enlighten, awaken, conquicken, quickeneth; 1 Cor. xv. 22, be vict, convert, and sanctify the soul; to made alive; 2 Cor. iii. 6, giveth life; apply the work of redemption to the and Gal. iii. 21, have given life.' Once hearts of men, and to lead them to God. the word refers to God, as he who giveth This influence is moral, not physical; life to all creatures, 1 Tim. vi. 13; three an influence accompanying the truth, times it refers to the life-giving power of not the exertion of mere physical power. the Holy Ghost, or of the doctrines of the (3.) It remains, then, that the reference gospel; John vi. 63. 2 Cor. iii. 6. Gal. is to his own divine nature-a nature iii. 21; seven times it is used with direct by which he was restored to life after reference to the raising of the dead. John he was crucified;-to the Son of God, v. 21. Rom. iv. 17; viii. 11. 1 Cor. xv. regarded as the second Person of the 22, 36, 45. 1 Pet. iii. 18.' See Bibl. Trinity. This appears, not only from Repos., April, 1845, p. 269. See also the facts above stated, but also (a) from Passow, and Robinson, Lex. The the connection. It is stated that it was 202 I. PETER. [A. D. 60. 19 By which also he went and preached unto the spirits in pria Is. 42 7. son;a in or by this spirit that he went and ened' again after he had been put to preached in the days of Noah. But it death; the Son of God regarded as a was not his spirit as a man that did divine being, or in that same nature this, for his human soul had then no which afterwards became incarnate, existence. Yet it seems that he did and whose agency was employed in this personally or directly, and not by quickening the man Christ Jesus, who the influences of the Holy Spirit, for it had been put to death. The meaning is said that'he went and preached.' is, that the same ispirit' which was The reference, therefore, cannot be to efficacious in restoring him to life, after the Holy Ghost, and the fair conclusion he was put to death, was that by which is that it refers to his divine nature. he preached to the spirits in prison. (b) This accords with what the apostle IT He went. To wit, in the days of Paul says-(Rom. i. 3, 4), ", which was Noah. No particular stress should be made of the seed of David according to laid here on the phrase, he went.' The the flesh," —that is, in respect to his literal sense is,,he having gone, human nature, — and declared to be preached,' &c. —topsvEsi5. It is well the Son of God with power, according known that such expressions are often to the Spirit of holiness,"-that is, in redundant in Greek writers, as in others respect to his divine natnre,-,, by the So Herodotus,,to these things they resurrection from the dead." See Notes spake, saying' —for they said., And on that passage. (c) It accords with he, speaking, said;' that is, he said. what the Saviour himself says (John So Eph. ii. 17., And came and preachx. 17, 18); " I lay down my life, that ed peace,' &c. Matt. ix. 13.'But go I might take it again. No man taketh and learn what that meaneth,' &c. So it from me, but I lay it down of myself. God is often represented as coming, as I have power to lay it down, and I descending, &c., when he brings a have power to take it again." This message to mankind. Thus Gen. xi. 5. must refer to his divine nature, for it is " The Lord came down to see the city impossible to conceive that a human and the tower." Ex. xix. 20. "-The soul should have the power of restoring Lord came down upon Mount Sinai." its former tenement, the body, to life. Num. xi. 25. cThe Lord came down See Notes on the passage. The con- in a cloud." 2 Sam. xxii. 10. " He clusion, then, to which we have come, bowed the heavens, and came down." is, that the passage means, that as a The idea, however, would be conveyed man, a human being, he was put to by this language that he did this perdeath; in respect to a higher nature, sonally, or by himself, and not merely or by a higher nature, here denominated by employing the agency of another. It Spirit, (IviE~p), he was restored to would then be implied here that, though life. As a man, he died; as the incar- the instrumentality of Noah was emnate Son of God, the Messiah, he was ployed, yet that it was done not by the made alive again by the power of his Holy Spirit, but by him who afterwards own divine spirit, and exalted to heaven. became incarnate. On the supposition, Comp. Robinson's Lex. on the word therefore, that this whole passage refers 3Ilvs/, C>. to his preaching to the antediluvians 19. By which. Evidently by the in the time of Noah, and not to the spirit referred to in the previous verse,spirits' after they. were confined in — iv 4- the divine nature of-the Son prison, this is language which the or God; that by which he was' quick- apostle would have properly and pro. a. D. i.] CHAPTER II. 203 bably t ed. If that suppositio,. meets of God had at some time'preached,' the full force of the language, then no or had made some proclamation reargum nzt can be based on it in proof specting the will of God. As this is that he went to preach to them after the only passage in the New Testa. their 6eath, and while his body was mert on which the Romish doctrine of lying Li_ the grave. ~T And preached. purgatory is supposed to rest, it is imThe word used here (E2ixpvEvr) is of a portant to ascertain the fair meaning general character, meaning to make a of the language here employed. There proclamation of any kind, as a crier are three obvious inquiries in ascerdoer, or, to deliver a message, and does taining its signification. Who are renot s cessarily imply that it was the ferred to by spirits? What is meant gosp which was preached, nor does by in prison. Was the message it de' rmine any thing in regard to the brought to them while in the prison, natut s of the message. It is not af- or at some previous period? I. Who firtmhs I that he preached the gospel, for are referred to by spirils? The speif tha i specific idea had been expressed cification in the next verse determines it wcald have been rather by another this. They were those,who were word — EsaT7y x'g. The word here sometime disobedienti when once the used would be appropriate to such a long suffering of God waited in the message as Noah brought to his co- days of Noah.' No others are specitemporaries, or to any communication fled; and if it should be maintained which God made to men. See Matt. that this means that he went down to iii. 1; iv. 17. Mark i. 35; v. 20; vii. hell, or to Sheol, and. preached to those 36. It is implied in the expression, who are confined there, it could be as already remarked, that he did this inferred from this passage only that he himself; that it was the Son of God preached to that portion of the lost who subsequently became incarnate, spirits confined there which belonged and not the Holy Spirit, that did this; to the particular generation in which though the language is consistent with Noah lived. Why he should do this; the supposition that he did it by the or how there should be such a separainstrumentality of another, to wit, Noah. tion made in Hades that it, could be Qttifacit per alium, facit per se. God done; or what was the nature of the really proclaims a message to mankind message which he delivered to that when he does it by the instrumentality portion, are questions which it is imof the prophets, or apostles, or other possible for any man who holds to the ministers of religion; and all that is opinion that Christ went down to hell necessarily implied in this language after his death to preach, to answer. would be met by the supposition that But if it means that he preached to Christ delivered a message to the ante- those who lived in the days of Noah, diluvian race by the agency of Noah. while they were yet alive, the question No argument, therefore, can be derived will be asked why are they called from this language to prove that Christ, spirits?' Were they spirits then, or went and personally preached to those were they men like others. To Lth. who were confined in Hades or in pri- the answer is easy. Peter speaks. of son. ~ Unto the spirits in prison. them as they were when he wrote; not That is, clearly, to the spirits now in as they had been, or were at the, timne prison, for this is the fair meaning of when the message was preached to the passage. The obvious sense is, them. The idea is, that to those spi: that Peter supposed there were, spirits rits'who were then in prison who had in prison' at the time when he wrote, formerly lived in the days of Noah, and that to those same spirits the Son the message had been in fact delivered. 204 1. PETER. [A. D. 60. It was not necessary to speak of them pressed may be found in 2 Pet. ii. 4, precisely as they were at the time when though the word prison does not there it was delivered, but only in such a occur: it God spared not the angels way as to identiJy them. We should that sinned, but cast them down to hell, use similar language now. If we saw and delivered them unto chains of a company of men in prison who had darkness, to be reserved unto judgseen better days-a multitude now ment;" and in Jude 6. ",And the andrunken, and debased, and poor, and gels which kept not their first estate, riotous, it would not be improper to say but left their own habitation, he hath that'the prospect of wealth and honour reserved in everlasting chains, under was once held out to this ragged and darkness, unto -the judgment of the wretched multitude.' All that is need- great day." The allusion, in the pas ful is to identify themr as the same sage before us, is undoubtedly to conpersons who once had this prospect. finement or imprisonment in the inviIn regard to the inquiry, then, who sible world; and perhaps to those who these'spirits' were, there can be no are reserved there with reference to difference of opinion. They were that some future arrangement-for this idea wicked race which lived in the days enters commonly into the use of the of Noah. There is no allusion in this word prison. There is, however, no passage to any other; there is no in- specification of the place where this is; timation that to any others of those no intimation that it is purgatory-'in prison' the message here referred a place where the departed are supto had been delivered. II. What is posed to undergo purification; no inti. meant by prison here? Purgatory, or mation that their condition can be afthe limbus patrutm, say the Romanists fected by any thing that we can do; -a place in which departed souls are no intimation that those particularly supposed to be confined, and in which referred to differ in any sense from the their final destiny may still be affected others who are confined in that world; by the purifying fires which they en- no hint that they can be released by dure; by the prayers of the living, or any prayers or sacrifices of ours. This by a message in some way conveyed passage, therefore, cannot be adduced to their gloomy abodes-in which such to support the Roman Catholic docsins may be expiated as do not deserve trine of purgatory, for (I.) The esseneternal damnation. The Syriac here tial ideas which enter into the doctrine is, in Sheol,' referring to the abodes of of purgatory are not to be found in the the dead, or the place in which departed word here used; (2.) There is no evispirits are supposed to dwell. The deuce in the fair interpretation of the word rendered prison (qvxmaxn), means passage that any message is borne to properly watch, guard —the act of them while in prison; (3.) There is keeping watch, or the guard itself; then not the slightest hint that they can be watch-post, or station; then a place released by any prayers or offerings of where any one is-watched or guarded; those who dwell on the earth. The as a prison; then a watch in the sense simple idea is that of persons confined of a division of the night, as the morn- as in a prison; and the passage will ing watch. It is used in the New prove only that in the time when the Testament, with reference to the future apostle wrote there were those who world, only in the following places: were thus confined. IIT. Was the mes 1 Pet. iii. 19. " Preached unto the spi- sage brought to them while in prison, rits in prison;" and Rev. xx. 7., Sa- or at some previous period? The Ro. tan shall be loosed out of his prison." manists say that it was while in pri. An idea similar to the one here ex- son; that Christ, after he was put to .. D. 60.1 CHAPTER I1I "I. fEO )Which sometime were dis- suffering of God waited in the {ibedient, when once a the long days of Noah, while the ark was a Ge. 6, &c. a preparing, wherein few, that /,ath in the body, was still kept alive recting them to the long suffering and [a his spirit, and went and proclaimed forbearance evinced by the Saviour, i1ns gospel to those who were in prison. through Noah. He was opposed, re-,So Bloomfield maintains (in loc.), and viled, disbelieved, and, we may suppose, so (E cumenius and Cyril, as quoted persecuted. It was to the purpose to by Bloomfield. But against this view, direct them to the fact that he was saved there are plain objections drawn from as the result of his steadfastness to him the language of Peter himself. (1.) who had commanded him to preach to As we have seen, the fair interpretation that ungodly generation. -But what of the passage' quickened by the Spi- pertinency would there have been in rit,' is.lot that he was kept alive as to saying that Christ went down to hell, his humvza soul, but that he, after bering and delivered some sort of a message dead, was made alive by his own divine there, we know not what, to those whe energy. (2.) If the meaning be that are confined there? he went and preached after his death, 20. Which sometime were disobeit seems difficult to know why the re- dient. Which were once, or formerly ference is to those only who had been (,IoCs) disobedient, or rebellious. The disobedient in the days of Noah.' Why language here does not imply that they were they alone selected for this mes- had ceased to be disobedient, or that sage? Are they separate from others? they had become obedient at the time Were they the only ones in purgatory when the apostle wrote; but the object who could be beneficially affected by is to direct the attention to a former his preaching. On the other method race of men characterized by disobe, of interpretation, we can suggest a rea- dience, and to show the patienca son why they were particularly speci- evinced under their provocations, in fled. But how can we on this. (3.) endeavouring to do them good. T, The language employed does not de- say that men were formerly rebellious, mand this interpretation. Its full mean- or rebellious in a specified age, is ning is met by the interpretation that evidence that they are otherwise now Christ once preached to the spirits The meaning here is, that they did n,; then in prison, to wit, in the days of obey the command of God when he. Noah; that is, that he caused a divine called them to repentance by the message to be borne to them. Thus preaching of Noah. Comp. 2 Pet. ii. it would be proper to say' that White- 5, where Noah is called ", a preacher of field came to America, and preached to righteousness." T WTZen once the long the souls in perdition;' or to go among suffering of God waited in the days the graves of the first settlers of New of Noah. God waited on that guilty Haven, and say,' Davenport came from race a hundred and twenty years (Gen. England to preach to the dead' men vi. 3), a period sufficiently protracted around us.' (4.) This interpretation to evince his long suffering toward one accords with the design of the apostle generation. It is not improbable that in inculcating the duty of patience and during that whole period Noah was, in forbearance in trials; in encouraging various ways, preaching to that wicked those whom he addressed to be patient generation. Comp. Notes on Heb. xi. 7, in their persecutions. See the analysis NT While the ark was a preparing. It of the chapter. With this object in is probable that preparations were made view, there was entire propriety in di- for building the ark during a consider. 206 I. PETER. [A. D. 60. is, eialll sit.t1;, were saved by 21 The like figure whereunto, water. even baptism, " doth also now a Ep. 5. 26. able portion of that time. St. Peter's, is made to perform in our salvation. at Rome, was a much longer time in The apostle does not say that it was building; and It is to be remembered in the same way, or that the one was that in the age of the world when Noah a type designed to represent the other. lived, and with the imperfect know- or even that the efficacy of water was ledge of the arts of naval architecture in both cases the same; but he s-ys which must have prevailed, it was a that as Noah owed his salvation t, much more serious undertaking to con- water, so there is an important sense struct an ark that would hold such a in which water is employed in otros. variety and such a number of animals There is in certain respects —he does as that was designed to, and that would not say in all respects-a resemblance float safely for more than a year in a between the agency of water in the universal flood, than it was to construct salvation of Noah, and the agency of such a fabric as St. Peter's, in the days water in our salvation. In both cases when that edifice was reared. ~ Where- water is employed, though it may not in few, that is, eight souls. Eight be that it is in the same manner, or persons, Noah and his wife, his three with precisely the same efficacy. sons and their wives. Gen. vii. 7. 21. The like whereunto, even bapThe allusion to their being saved here, tism, doth also now save us. There seems to be to encourage those whom are some various readings here in the Peter addressed to perseverance and Greek text, but the sense is not esfidelity in the midst of all the opposi- sentially varied. Some have proposed tion which they might experience. to read (5) to which, instead of (6) Noah was not disheartened. Sustained which, so as to make the sense'the by the Spirit of Christ-the presence antetype to which baptism now also of the Son of God-he continued to saves us.' The antecedent to the relapreach. He did not abandon his pur- tive, whichever word is used, is clearly pose, and the result was, that he was not the ark, but water, and the idea is, saved. True, they were few in num- that as Noah was saved by water, so her who were saved. The great mass there is a sense in which water is-made continued to be wicked; but this very instrumental in our salvation. The fact should be an encouragement to us mention of water in the case of Noah -that though the great mass of any in connection with his being saved, one generation may be wicked, God by an obvious association suggested to can protect and save the few who are the mind of the apostle the use of water faithful. ~ By water. They were in our salvation, and hence led him to borne up by the waters, and were thus make the remark about the connection preserved, The thought on which the of baptism with our salvation. The apostle makes his remarks turn, and Greek word here rendered figure which leads him in the next verse to (ae'"vertov) antetype, means properly the suggestions about baptism, is, that resisting a blow or impression (from water was employed in their preserva- &Caez and eltos); that is, hard, solid. tion, or that they owed their safety in In the New Testament, however, -it is an important sense to that element. used in a different sense, and ('yrI) In like manner we owe our salvation, antz, in composition, implies reseniin an important sense, to water; or, blance, correspondence; and hence the there is an important agency which it word means formed ajter a type ox A. D. 60.] CHAPTER IlL. 207 Eave us (not the putting away of the filth of the flesh, but the anmodel; like; corresponding;,. that would bep7roper to administer that-or. which corresponds to a type. Rob. dinance. The apostle cannot have Lex. The word occurs only in this meant that water saves us in the same place and Heb. ix. 24, rendered figures. way in which it saved Noah, for that The meaning here is, that baptism cor- cannot be true. It is neither the same responded to, or had a resemblance to, in quantity, nor is it applied in the the water by which Noah was saved i same way, nor is it efficacious in the or that there was a use of water in the same manner. It is indeed connected one case which corresponded in some with our salvation in its own proper respects to the water that was used in way, as an emblem of that purifying the other, to wit, in effecting salvation. of the heart by which we are saved. The apostle does not say that it cor- Thus it corresponds with the salvation responded in all respects: in respect, of Noah by water, and is the (&vra;dAov) e. g., to quantity, or to the manner of antetype of that. Nor does it mean the application, or to the efficacy; but that the salvation of Noah by water there is a sense in which water performs was designed to be a type of Christian an important part in our salvation, as baptism. There is not the least eviit did in his. I Baptism. Not the dence of that; and it should not be mere application of water, for that idea affirmed without proof. The apostle the apostle expressly disclaims, when saw a resemblance in some respects he says that it involves not the putting between the one and the other; such a away the filth of the flesh, but the an- resemblance that the one naturally sugswer of a good conscience toward God.' gested the other to his mind, and the The sense is, that baptism, including all resemblance was so important as to that is properly meant by baptism as a make it the proper ground of remark. religious rite; that is, baptism adminis- The points of resemblance in the two tered in connection with true repent- cases seem to have been these: (1.) ance, and true faith in the Lord Jesus, There was salvation in both; Noah and when it is properly a symbol of was saved from death, and we from the putting away of sin, and of the hell. (2.) Water is employed in both renewing influences of the Holy Spirit, cases-in the case of Noah to uphold and an act of unreserved dedication to the ark; in ours to be a symbol of our God, now saves us. On the meaning purification. (3.) The water in both of the word baptism, see Notes on cases is connected with salvation; in Matt. iii. 6. ~f Doth also now save us. the case of Noah by sustaining the ark; The water saved Noah and his family in ours by being a symbol of salvation, from perishing in the flood, to wit, by of purity, of cleansing, of that by bearing up the ark. Baptism, in the which we may be brought to God. proper sense of the term, as above The meaning of this part of the verse, explained, where the water used is a therefore, may be thus expressed: symbol, in like manner now saves us;, Noah and his family were saved by that is, the water is an emblem of that water, the antetype to which (to wit, purifying by which we are saved. It that which in important respects corremay be said to save us, not as the sponds to that) baptism (not the putmeritorious cause, but as the indispens- ting away of the filth of the flesh, or able condition of salvation. No man the mere application of material water, carn be saved without that regenerated but that purifying of the heart-of which ana purified heart of which baptism is it is the appropriate emblem) now.saves the appropriate symbol, and when it us.' ~ Not the putting away of the 208 1. PETER. A. D. G60 swer of a good conscience a to- ward God,) by the resurrection a Ac. 8. 37. Ro. 10. 10. of Jesus Christ filth of the flesh. 1 Not a mere exter- dates for baptism respecting their belief, nal washing, however solemnly done. and we have an instance of this fact No outward ablution or purifying saves undoubtedly in the case before us. us, but that which pertains to the con- How extensive such examinations science. This important clause is would be, what points would be emthrown in to guard the statement from braced, how much reference there was the abuse to which it would otherwise to personal experience, we have, of be liable, the supposition that baptism course, no certain- means of ascertainhas of itself a purifying and saving ing. We may suppose, however, that power. To guard -against this, the the examination pertained to what conapostle expressly declares that he means stituted the essential features of the much more than a mere outward appli- Christian religion, as distinguished cation of water.'T But the answer of from other systems, and to the cordial a good conscience toward God. The belief of that system by the candidate. word here rendered answer (86iEpw rILx) 5 By the resurrection of Jesus Christ. means properly a question, an inquliry. That is, we are saved in this manner It is ",spoken of a question put to a through the resurrection of Jesus convert at baptism, or rather of the Christ. The whole efficiency in the whole process of question and answer; case is derived from that. If he had that is, by implication, examination, not been raised from the dead, baptism profession." Rob. Lex.' It is designed would have been vain, and there would to mark the spiritual character of the have been no power to save us. See baptismal rite in contrast with a mere this illustrated at length in the Notes external purification, and evidently re- on Rom. vi. 4, 5. The points, therefers to something that occurred at bap- fore, which are established in regard to tism; some question, inquiry, or ex- baptism by this important passage are amination, that took place then, and it these: (1.) That Christian baptism is would seem to imply (1.) that when not a mere e.xternal rite; a mere outbaptism was performed there was some ward ablution; a mere application of question or inquiry in regard to the water to the body. It is not contembelief of the candidate; (2.) that an plated that it shall bean empty form, and answer was expected implying that its essence does not consist in a mere there was a good conscience; that is,' putting away of the filth of the flesh.' that the candidate had an enlightened There is a work to be done in respect conscience, and was sincere in his pro- to the conscience which cannot be fession; and (3.) that the real efficacy reached by the application of water. of baptism, or its power in saving, was (2.) That there was an examination not in the mere external rite, but in the among the early Christians when a state of the heart, indicated by the candidate was about to be baptized, and question and' answer, of which that was of course such an examination is prothe emblem. On the meaning of the per now. Whatever was the ground phrase, a good conscience,' see Notes of the examination, it related to that on ver. 16 of this chapter. Comp. on which existed before the baptism was this verse, Neander, Geschich der administered. It was not expected Pflanz. u. Leit. der chr. Kirche, i. p. that it should be accomplished by the 203. seq. in Bibl. Reposi. iv. 272, seq. baptism. There is, therefore, implied It is in the highest degree probable that evidence here that there was no reliance questions would be proposed to candi- placed on that ordinance to produe A. D. 60.] CHAPTER III. 209 22 Who is gone into heaven, angels a and authorities and and is on the right hand of God; powers being made subject unto a Ep. 1. 21. him. that which constituted the, answer of nection with our salvation. As wate! a good conscience;' in other words, bore up the ark, and was the means of that it was not supposed to have an saving Noah, so baptism by water is efficacy to produce that of itself, and the emblem of our salvation, and when was not a converting or regenerating administered in connection with a ordinance. (3.) The'answer' which' good conscience,' that is, with a reno. was returned in the inquiry, was to be vated heart, it is as certainly connected such as indicated a good conscience; with our salvation as the sustaining that is, as Bloomfield expresses it, waters of the flood were with the sal(New Tes. in loc.),that which enables vation of Noah. No man can prove us to return such an answer as springs from the Bible that baptism has no imfrom a good conscience towards God, portant connection with salvation; and which can be no other than the inward no man can prove that by neglecting change and renovation wrought by the it, he will be as likely to obtain the Sljirit." It was supposed, therefore, divine favour as he would by observing that there would be an internal work it. It is a means of exhibiting great of grace; that there would be much and important truths in an impressive more than an outward rite in the whole manner to the soul; it is a means transaction. The application of water of leading the soul to an entire dediis, in fact, but an emblem or symbol cation to a God of purity; it is a of that grace in the heart, and is to be means through which God manifests administered as denoting that. It does himself to-the soul, and through which not con'vey grace to the soul by any he imparts grace as he does in all physical efficacy of the water. It is a other acts of obedience to his commandsymbol of the purifying influences of ments. religion, and is made a means of grace 22. Who is-gone into heaven. Notes in the same way as obedience to any on Acts i. 9. ~ And is on the right other of the commands of God. (4.) hand of God. Notes on Mark xvi. 19.'here is no efficacy in the mere appli- ~ Angels and authorities and powers cation of water in any form, or with being made subject unto him. See any ceremonies of religion, to put Notes on Eph. i. 20, 21. The reason away sin. It is the' good conscience,' why the apostle here adverts to the fact the renovated heart, the purified soul, that the Lord Jesus is raised up to the of which baptism is the emblem, that right hand of God, and is so honoured furnishes evidence of the divine ac- in heaven, seems to have been to enceptance and favour. Comp. Heb. ix. courage those to whom he wrote to 9, 10. There must be a deep in- persevere in the service of God, though ternal work on the soul of man in they were persecuted. The Lord Jesus order that he may be acceptable to God, was in like manner persecuted. He and when that is wanting no external was reviled, and rejected, and put to rite is of any avail. Yet (5.) it does death. Yet he ultimately triumphed. not follow from this that baptism is of He was raised from the dead, and was no importance. The argument of the exalted to the highest place of honour apostle here is, that it is of great im- in the universe. Even so they, if they portance, Noah was saved by water; did not faint, might hope to come off and so baptism has an important con- in the end triumphant. As, Noah, 18s 210 I. PETER. [A. D. 60. who had been faithful and steadfast confer on those who are already Chriswhen surrounded by a scoffing world, tians. It is not improper that a wife was at last preserved by his faith from should be stimulated to desire the conruin; and as the Redeemer, though version of her husband from the inpersecuted and put to death, was at last creased enjoyment which she would exalted to the right hand of God, so have if her partner in life were united -would it be with them if they bore their with her in the same hope of heaven, trials patiently, and did not faint or fail and froln the pleasure which it would in the persecutions which they en- give to enjoy the privilege of religious dured. worship in the family, and the aid In view of the exposition in vs. 1 which would be furnished in training and 2, we may remark, (1.) That it is up her children in the Lord. A Chrisour duty to seek the conversion and tian wife and mother has important salvation of our impenitent relatives duties to perform towards her children; and friends. All Christians have rela- it is not improper that in performing tives and friends who are impenitent; those duties she should earnestly desire it is a rare thing that some of the mem- the co-operation of her partner in life. bers of their own families are not so. (2.) Those who have impenitent In most families, even Christian fami- husbands and friends should be encottlies, there is a husband or a wife, a raged in seeking their conversion. It father or a mother, a son or daughter, is plainly implied (vs. 1, 2) that it was a brother or sister, who is not converted. not to be regarded as a hopeless thing, To all such, they who are Christians but that in all cases they were to regard owe important duties, and there is none it as possible that unbelieving husbands more important than that of seeking might be brought to the knowledge of their conversion. That this is a duty the truth. If this is true of husbands, is clearly implied in this passage in it is no less true of other friends. WVe reference to a wife, and for the same should never despair of the conversion reason it is a duty in reference to all of a friend as long as life lasts, however other persons. It may be further ap- far he may be from the path of virtue parent from these considerations: (a) and piety. The grounds of encourageIt is an important part of the business ment are such as these: (a) You have of all Christians to seek the salvation an inzflence over them which no other of others. This is clearly the duty of one has, and that influence may be reministers of the gospel; but it is no garded as capital, which will give you less the duty of all who profess to be great advantages in seeking their confollowers of the Saviour, and to take version. (b) You have access to them him as their example and guide. Comp. at times. when their minds are most James v. 19, 20. (b) It is a duty pe- open to serious impressions. Every culiarly devolving on those who have man has times when he may be aprelatives who are unconverted, on ac- proached on the subject of religion; count of the advantages which they when he is pensive and serious; when have for doing it. They are with them he is disappointed and sad; when the constantly; they have their confidence affairs of this world do not go well with and affection; they can feel more for him, and his thoughts are drawn along them than any one else can; and if to a better. There are times in the they are not concerned for their salva- life of every man when he is ready to tion, they cannot hope that any others open his mind to a friend on the sub. will be. (c) It is not wholly an im- ject of religion, and when he would proper motive to seek their salvation be glad of a word of fiiendly counse film tne happiness which it would and encouragement. It is much to A. D. 60.] CHAPTER Il. 211 have access to a man at such times. to deeds of benevolence; it disposes (c) If all the facts were known which them to be contented, to be forgiving, have occurred, there would be no lack to be patient in the reverses of life. Of encouragement to labour for the Every one may thus be always doing conversion of impenitent relatives and something to make an impression fafriends. Many a husband owes his vourable to religion on the minds of salvation to the persevering solicitude others. Yet it is also true that much and prayers of a wife; many a son may be done and should be done for will enter heaven because a mother the conversion of others, by conversanever ceased to pray for his salvation, lion properly so called, or- by direct even when to human view there seemed address and appeal. There is nothing, no hope of it. however, which requires to be managed (3.) We may learn (vs. 1, 2) what with more prudence than conversation are the principal means by which we with those who' are not Christians, or are to hope to secure the conversion and direct efforts to lead them to attend to salvation of impenitent friends. It is the subject of religion. In regard to to be mainly by a pure life: by a holy this, it may be observed, (a) That it walk; by a consistent example. Con- does no good to be always talking with versation, properly so called, is not to them. Such a course only produces be regarded as excluded from those disgust. (b) It does no good to talk means, but the main dependence is to to them at unseasonable and improper be on a holy life. This is to be so be- times. If they are specially engaged cause (a) Most persons form their no- in their business, and would not like tions of religion from what they see in to be interrupted; if they are in comthe lives of its professed friends. It is pany with others, or even with their not so much what they hear in the family; it does little good to attempt a pulpit, for they regard preaching as a conversation with them. It is, the mere professional business, by which a word that is fitly spoken that is like man gets a living; not so much by apples of gold in pictures of silver.' books in defence and explanation of, Prov. xxv. 11. (c) It does no good to religion, for they seldom or never read scold them on the subject of religion, them; not by what religion enabled with a view to make them Christians. the martyrs to do, for they may have In such a case you show a spirit the scarcely heard the names of even the very reverse of that religion which you most illustrious of the martyrs; but by are professedly endeavouring to perwhat they see in the walk and conver- suade them to embrace. (d) All consation of those who profess to be Chris- versation with impenitent sinners should tians, especially of those who are their be kind, and tender, and respectful. It near relations. The husband is form- should be addressed to them when they ing his views of religion constantly will be disposed to listen; usually from what he sees on' the brow and in when they are alone; and especially the eye of his professedly Christian when from trials or other causes they wife; the brother fiom what he sees in may be in such a state of mind tha his sister; the child from what he sees they will be willing to listen. It may in the parent. (b) Those who profess be added that impenitent sinners are to be ChrisVk:ans have an opportunity much more frequently in such a state of showing Lhe power of religion in a of mind than most Christians suppose, way which is superior to any abstract and that they often wonder that their argument. It controls their temper; Christian'friends do not speak to themt it makes them kind and gentle; it sus- about the salvation of the soul. tains them in trial; it prompts them From the exposition given of thie 212 I. PETER. [A. D. 60. important verses 18-21, we may de- which will be produced by DEVELO.PE. rive the following inferences: MEINTT: the developement of the prin.. (1.) The pre-existence of Christ. If ciples of piety in heaven; the devel. he preached to the antediluvians in the opement of the principles of evil in time of Noah, he must have had an hell. existence at that time. (6.) It follows, that if there is not a (2.) His divinity. If he was, quick- place of purgatory in the future world, ened' or restored to life by his own ex- there is a place of punishment. If the alted nature, he must be divine; for word prison, in the passage before us, there is no more inalienable attribute does not mean purgatory, and does not of the Deity than the power of raising refer to a detention with a prospect or the dead. possibility of release, it must refer to (3.) If Christ preached to the heathen detention of another kind, and for anworld in the time of Noah, for the other purpose, and that can be only same reason it may be regarded as true with reference, to the judgment of the that all the messages which are brought great day.' 2 Pet. ii. 14. Jude 6. From to men, calling them to repentance, in that gloomy prison there is no evidence any age or country, are through him. that any have been, or will be, released. Thus, it was Christ who spake by the (7.) Men should embrace the gospel prophets and by the apostles; and thus at once. Now it is offered to them; he speaks now by his ministers. in the future world it will not be. But (4.) If this interpretation is well- even if it could be proved that the founded, it takes away one of the gospel would be offered to them in the strongest supports of the doctrine of future world, it would be better to empurgatory. There is no stronger pas- brace it now. Why should men go sage of the Bible in support of this down t6 that world to suffer long before doctrine than the one before us; and they become reconciled to God? Why if this does not countenance it, it may choose to taste the sorrows of hell bebe safely affirmed that it has not a fore they embrace the offers of mercy 1 shadow of proof in the sacred Scrip- Why go to that world of wo at all? tures. Are men so in love with suffering and (5.) It follows that there is no hope danger that they esteem it wise to go or prospect that the gospel will be down to that dark prison-house, with preached to those who are lost. This the intention or the hope that the gosis the only passage in the Bible that pel may be offered to them there, and could be supposed to teach any such that when there they may be disposed doctrine; and if the interpretation to embrace it? Even if it could be above proposed be correct, this fur- shown, therefore, that they might again nishes no *ground of belief that if a hear the voice of mercy and salvation, man dies impenitent he will ever be how much wiser would it be to hearken favoured with another offer of mercy. to the voice now, and become reconciled This interpretation also accords with to God here, and never experience in all the other representations in the any way the pangs of the second death! Bible. ", As the tree falleth, so it lies." But of any such offer of mercy in the He that is holy, let him be holy still; world of despair, the Bible contains no and he that is filthy, let him be filthy intimation, and he who goes to the still." All the representations in the eternal world unreconciled to God, Biblelead us to suppose that the eternal perishes for ever. The moment when destiny-of the soul after death is fixed, he crosses the line between time and and that the only change which can eternity, he goes for ever beyond thl ever occur in the future state is that" boundaries of hope. A, D. 60.] CHAPTER IV. 213 CHAPTER IV. wvith the same mind: a for heI ORASMUCH then as Christ that hath suffered in the flesh F hath suffered for us in the hath ceased from sin: flesh, arm yourselves likewise a Ph. 2. 5. b Ro. 6. 2, 7. CHAPTER IV, called to pass through fiery trials, nor to suppose that any unusual thing had AN 1ALYSIS OF THE CHAPTER. happened to themn; reminds them that This chapter relates principally to they only partook of Christ's sufferings, the manner in which those to whom and that it was to be regarded as a fa. the apostle wrote ought to bear their vour if any one suffered as a Christian trials, and to the encouragements to a and presses upon them the thought holy life notwithstanding their persecu- that they ought to be careful that none tions. He had commenced the subject of them suffered for crime. vs. 12-16. in the preceding chapter, and had re- (f) He reminds them that the rightferred them particularly to the example eous would be saved with difficulty, of the Saviour. His great solicitude and that the wicked would certainly be was, that if they suffered it should not destroyed; and exhorts them, therefore, be for crime, and that their enemies to commit the keeping of their souls to should not be able to bring any well- a faithful Creator. vs. 18, 19. founded accusation against them. He 1. Forasmuch then as Christ hath would have them pure and harmless; stfferedfor us in the flesh. Since he patient and submissive; faithful in the as a man has died for us. Notes, ch. performance of their duties, and confi- iii. 18. The design was to set the dently looking forward to the time suffering Redeemer before them as an when they should be delivered. He example in their trials. IT Arm yourexhorts them, therefore, to the follow- selves likewise with the same mind. ing things: (a) To arm themselves That is, evidently, the same mind that with the same mind that was in Christ; he evinced —a readiness to suffer in the to consider that the past time of their cause of religion, a readiness to die as lives was enough for them to have he had done. This readiness to suffer wrought the will of the flesh, and that and die, the apostle speaks of as arnow it was their duty to be separate mour, and having this is represented from the wicked world, in whatever as being armed. Armour is put on for light the world might regard their con- offensive or defensive purposes in war; duct-remembering that they who ca- and the idea of the apostle here is, that lumniated them must soon give account that state of mind when we are ready to God. vs. 1-6. (b) He reminds to meet with persecution and trial, and them that the end of all things was at when we are ready to die, will answer hand, and that it became them to be the purpose of armour in engaging in sober, and watch unto prayer. ver. 7. the conflicts and strifes which pertain (c) He exhorts them to the exercise of to us as Christians, and especially in mutual love and hospitality-virtues meeting with persecutions and trials. eminently useful in a time of persecu- We are to put on the same fortitude tion and affliction. vs. 8, 9. (d) He which the Lord Jesus had, and this exhorts them to a performance of every will be the best defence against our duty with seriousness of manner, and foes, and the best security of victory. fidelity-whether it were in preaching, I~ For he that hath suffered in the or in dispensing alms to the poor and flesh hath ceased from sin. Comp. needy. vs. 10, 11. (e) He tells them Notes on Rom. vi. 7. To,suffer it not to think it strange that they were the flesh' is to die. The expression here 214 1. PETER. [A. D. 600 2 That a he no longer should flesh to the lusts of men, but to live the rest of his time in the the will of God, a 2 Co. 5. 15. b I Co. 6. 11. Tit. 3. 3. 3 For b the time past of our has a proverbial aspect, and seems to race-Lusisti satis, edisti satis, atque have meant something like this:' when bibisti., Tempus abire tibi est, etc, a man is dead, he will sin no more;' Epis. ii. 213. ~T To have wrought the referring of course to the present life. will of thie Gentiles. This does not So if a Christian becomes dead- in a mean to be subservient to their will. moral sense-dead to this world, dead but to have done what they willed to by being crucified with Christ (see do; that is, to live as they did. That Notes on Gal. ii. 20)-he may be ex- the Gentiles or heathen lived in the pected to cease from sin. The reason. manner immediately specified, see deing is based on the idea that there is monstrated in the Notes on Rom. i, such a union between Christ and the 21 —32. IT When we walked in lasci. believer that his death on the cross se- viousness. When we lived in the incured the death of the believer to the dulgence of corrupt passions-the word world. Comp. 2 Tim. ii. 11. Col. ii. walk being often used in the Scriptures 20; iii. 3. to denote the manner of life. On the 2. Tihat he no longer should live. word lasciviousness, see Notes on Rom, That is, he has become, through the xiii. 13. The apostle says we, not as death of Christ, dead to the world and meaning that he himself had been adto the former things which influenced dicted to these vices, but as speaking him, in order that he should hereafter of those who were Christians in genelive not to the lusts of the flesh. See ral. It is common to say that we lived Notes on 2 Cor. v. 15. If Th7e rest of so and so, when speaking of a collec. his time in the flesh. The remainder tion of persons, without meaning that of the time that he is to continue in each one was guilty of all the practices the flesh; that is, that he is to live on enumerated. See Notes on 1 Thess. the earth. ST To the lusts of men. iv. 17, for a similar use of the word we. Such lusts as men commonly live for The use of the word we in this place and indulge in. Some of these are enu- would show that the apostle did not merated in the- following verse. ~ But mean to set himself up as better than to the will of God. In such a manner they were, but was willing to be idenas God commands. The object of re- tified with them. ~ Lusts. The indemption is to rescue us from being dulgence of unlawful desires. Notes, swayed by wicked lusts, and to bring Rom. i. 24. ~ Excess of wine. The us to be conformed wholly to the will word here used (oivoq~vyb1t) occurs noof God. where else in the New Testament. It 3. For the time past of our life may properly means overflowingz of wine sufice us., We have spent sufficient (oivos, wine, and qxvco, to overflow) time in indulging ourselves, and fol- then wine-drinking; drunkenness. That lowing our wicked propensities, and this was a common vice, need not be we should hereafter live in a different proved. Multitudes of those who bemanner.' This does not mean that it came Christians had been drunkards, was ever proper thus to live, but that, for intemperance abounded in all the as we would say,, we have had enough heathen world. Comp. I Cor. vi. 9of these things; we have tried them; 11. It should not be inferred here there is no reason why we should in- from the English translation,,excess dulge in them any more.' An expres- of wine,' that wine is improper only sion quite similar to this occurs in Ho- when used to excess, or that the modea f. D. 60.] CHAPTER IV. 215 life may suffice us to have ness, lusts, excess of wine, rea wrought the will of the Gentiles, vellings, banquetings, and abo when we walked in lascivious- minable idolatries: rate use of wine is proper. Whatever monly employed. The idea in the may be true on that point, nothing can passage is, that it is improper for Chris. be determined in regard to it from the tians to meet together for the purpose use of this word. The apostle had his of drinking-as wine, toasts, &c. The eye on one thing-on such a use of prohibition would apply to all those wine as led to intoxication; such as assemblages where this is understood they had indulged in before their con- to be the main object. It would forbid, version. About the impropriety of that, therefore, an attendance on all those there could be no doubt. Whether celebrations in which drinking toasts any use of wine by Christians or other is understood to be an essential part persons was lawful, was another ques- of the festivities, and all those where tion. It should be added, moreover, hilarity and joyfulness are sought to that the phrase' excess of wine' does be produced by the intoxicating bowl. not precisely convey the meaning of the Such are not proper places for Chrisoriginal. The word excess would na- tians. IT And abominable idolatries. turally imply something more than was Literally, unlawful idolatries; that is, needful; or something beyond the pro- unlawful to the Jews, or forbidden by per limit or measure; but no such idea their laws. Then the expression is is in the original word. That refers used in the sense of wicked, impious, merely to the abundance of wine, with- since what is unlawful is impious and out any reference to the inquiry whether wrong. That the vices here referred there was more than was proper or not. to were practised by the heathen world Tindal renders it, somewhat better, is well known. See Notes on Rom, drunkenness. So Luther, Trunkenheit, i. 26-31. That many who became ~ Revellings. Rendered rioting in Christians were guilty of them before Rom. xiii. 13. See Notes on that verse. their conversion, is clear from this pas. The Greek word (x"4oo) occurs only sage. The fact that they were thus here, and in Rom. xiii. 13, and Gal. v. converted shows the power of the gos21. It means feasting, revel; a ca- pel, and also that we should not derousing or merry-making after supper, spair in regard to those who are inthe guests often sallying into the dulging in these vices now. They streets, and going through the city with seem indeed almost to be hopeless, but torches, music, and songs in honour we should remember that many who of Bacchus," &c. Robinson, Lex. became Christians when the gospel The word would apply to all such was first preached, as well as since, noisy and boisterous processions now — were of this character. If they were scenes wholly inappropriate to the reclaimed; if those who had been adChristian. 1~ Banquetings. The word dieted to the gross and debasing vices here used (2tozo~) occurs nowhere else referred to here, were brought into the in the New Testament. It means kingdom of God, we should believe properly drinking; an act of drink- that those who are living in the same ing; then a drinking bout; drinking manner now may also be recovered. together. The thing forbidden by it From the statement made in this vevse is an assembling togetherfor thepur. that the time past of our lives may pose of drinking. There is nothing suffice to have wrought the will of the in this word referring to eating, or to Gentiles,' we may remark that the banqueting, as the term is now comr same may be said by all Christians of 16. P ETERE. [A. A-60. 4 Wherei& they think it strange that ye run not with them to the themselves, the same thing is true of be obtained there. (c) They have spent all wl'9 are living in sin. (1.) It is sufficient time in this hopeless experi. true of all who are Christians, and ment. Life is short. Man has no they feel it, that they lived long enough time to waste. He may soon die-and in sin. (a) They made a fair trial- at whatever period of life any one may many of them with ample opportuni- be who is living in sin, we may say to ties; with abundant wealth; with all him that he has already wasted enough that the fashionable world can furnish; of life; he has thrown away enough withall-that can be derived from low of probation in a fruitless attempt to and gross indulgences. Many who find happiness where it can never be are now Christians had opportunities found. For any purpose whatever for of living in splendour and ease; many which any one could ever suppose it moved in gay and brilliant circles; to be desirable to live in sin, the past many occupied stations of influence, should suffice. But why should it or had brilliant prospects of distinction; ever be deemed desirable at all? The many gave indulgence to gross propen- fruits of sin are always disappointment, sities; many were the companions of tears, death, despair. the vile and the abandoned. Those 4. Wherein they think it strange. who are now Christians, take the In respect to which vices, they who church at large, have had ample oppor- were once your partners and accorrtunity of making the fullest trial of plices now think it strange that you what sin and the world can furnish. no longer unite with them. They do (b) They all feel that the past is enough not understand the reasons why ) ou for this manner of living. It is,suffi- have left them. They regard you as cient' to satisfy them that the world abandoning a course of life which }has cannot furnish what the soul demands. much to attract and to make life mel ry, They need a better portion; and they for a severe and gloomy superstition. can now see that there is no reason This is a true account of the feelings why they should desire to continue the which the people of the world have experiment in regard to what the world when their companions and friends can furnish. On that unwise and leave them and become Christians. It wicked experiment they have expended is to them a strange and unaccountable time enough; and satisfied with that, thing, that they give up the pleasures they desire to return to it no more. of the world for a course of life whih (2.) The same thing is true of the to them seems to promise any thinig wicked-of all who are living for the but happiness. Even the kindred of world. The time past should be re- the Saviour regarded him as,besile garded as sufficient to make an experi- himself" (Mark iii. 21), and kestus ment in sinful indulgences; for (a) the supposed that Paul was mad. Acts experiment has been made by millions xxvi. 24. There is almost nothing before them, and has always failed; which the people of the world so little and they can hope to find in sin only comprehend as the reasons which inwhat has always been found, disap- fluence those with ample means of pointment, mortification, and despair; worldly enjoyment to leave the circles (b) they have made a sufficient expe- of gayety and vanity, and to give themriment. They have never f3und in selves to the serious employments of those indulgences what they flattered religion. The epithets of fool, enthu. themselves they would find, and they siast, fanatic, are terms which frequent. have seen enough to satisfy them that ly occur to the heart to denote this, ii what the immortal soul needs can never they are not always allowed to escape A. D. 60.] CHAPTER IV. 217 same excess of riot, speaking 5 Who shall give account to evil a of you: a Ac. 13. 45. from the lips. The?reasons why they "Lions and beasts of savage name esteem this so strange, are something Put on the nature of the lamb, While the wide world esteems it strange, like the following: (1.) They do not Gaze, and admire, and hate the change." appreciate the motives which influence those who leave them. They feel that ~ That ye run not with them. There i is proper to enjoy the world, and to may be an allusion here to the wellmake life cheerful, and they do not known orgies of Bacchus, in which his understand what it is to act under a votaries ran as if excited by the furies, deep sense of responsibility to God, and were urged on as if transported and with reference to eternity. They with madness. See Ovid Metam., iii. live for themselves. They seek happi- 529, thus translated by Addison: ness as the end and aim of life. They, For now, through prostrate Greece, young have never been accustomed to direct Bacchus rode, the mind onward to another world, and Whilst howling matrons celebrate the god; All ranks and sexes to his orgies ran, to the account which they must soon To mingle in the pomp and fill the train.' render at the bar of God. Unaccustomed to act from any higher motives The language, however, will well dethan those which pertain to the present scribe revels of any sort, and at any world, they cannot appreciate the con- period of the world. ~i To the same duct of those who begin to live and act excess of riot. The word rendered for eternity. (2.) They do not yet see excess ('c Zvcvdm) means properly a the guilt and folly of sinful pleasures. pouring out, an affusion; and -the They are not convinced of the deep idea here is, that all the sources and sinfulness of the human soul, and they forms of riot and disorder were poured think it strange that others should out together. There was no withholdabandon a course of life which seems ing, no restraint. The most unlimited to them so innocent. They do not see indulgence was given to the passions. why those who have been so long ac-' This was the case in the disorder recustomed to these indulgences should ferred to among the ancients, as it is have changed their opinions, and why the case now in scenes of midnight they now regard those things as sinful revelry. On the meaning of the word which they onceconsidered to be harm- riot, see Notes on Eph. v. 18. Titus.less. (3.) They do not see the force i. 6. IT Speaking evil of you. Greek, of the argument for religion. Not hav- blaspheming. Notes, Matt. ix. 3. The ing the views of the unspeakable im- meaning here is, that they used harsh portance of religious truth and duty and reproachful epithets of those who which Christians now have, they won- would not unite with them in their reder that they should break off from the velry. They called them fools, fanacourse of life which they formerly pur- tics, hypocrites, &c. The idea is not sued, and separate from the mass of that they blasphemed God, or that they their fellow-men. Hence, they some- charged Christians with crime, but times regard the conduct of Christians that they used language fitted to injure as amiable weakness; sometimes as the feelings, the character, the repusuperstition; sometimes as sheer folly; tation of those who would no longer sometimes as madness; and sometimes unite with them in the ways of vice as sourness and misanthropy, In all and folly. respects they esteem it strange. 5. Whio shall give account. That 19 218 I. PETER. [A.D. 60 him that is ready to judge the 6 For, for this cause was the quick and the dead. gospel preached also to them is, they shall not do this with impunity. I that they might be judged,' &c. It They are guilty in this of a great wrong, was with reference to this, or in order and they must answer for it to God. that this might be, that the gospel was ~ That is ready to judge. That is, preached to them. ~; That the gospel' who is prepared to judge' (e4) Eeob'coL5 was preached to the dead. Many, as:X~ovt).,See the phrase used in Acts Doddridge, Whitby, and others, underxxi. 13-:, I am ready not to be bound stand this of those who are spiritually only, but also to die at Jerusalem." dead, that is, the Gentiles, and suppose 2 Cor. xii. 14-:, The third time I am that the object for which this was done ready to come to you." Compare the was that ",they might be brought to word ready (~orxuo5) in Matt. xxii. 4, such a state of life as their carnal neighs 8; xxiv. 44; xxv. 10. Luke xii. 40; bours will look upon as a kind of conxxii. 33. 1 Pet. i. 5. The meaning demnation and death."- Doddridge. is, not that he was about to do it, or Others have supposed that it refers to that the day of judgment was near at those who had suffered martyrdom in hand,-whatever the apostle may have the cause of Christianity; others, that supposed to be true on that point,-but it refers to the sinners of the old world that he was prepared for it; all the ar- (Saurin), expressing a hope that some rangements were made with reference of them might be saved; and others, to it; there was nothing to hinder it. that it means that the Saviour went ~ To judge the quick and the dead. down and preached to those -who are The living and the dead; that is, those dead, in accordance with one of the who shall be alive when he comes, interpretations given of ch. iii. 19. It and those in their graves. This is seems to me that the most natural and a common phrase to denote all who obvious interpretation is, to refer it to shall be brought before the bar of God those who were then dead, to whom the for judgment. See Notes on Acts x. gospel had been preached when living, 42. 1 Thess. iv. 16, 17. 2 Tim. iv. 1. and who had become true Christians. The meaning in this connection seems This is the interpretation proposed by to be, that they should bear their trials, Wetstein, Rosenmiiller, Bloomfield, and the opposition which they would and others. In support of this it may meet with, patiently, not feeling that be said, (1.) That this is the natural they were forgotten, nor attempting to and obvious meaning of the word dead, avenge themselves; for the Lord would which should be understood literally, vindicate them when he should come unless there is some good reason in the to judgment, and call those who had connection for departing from the cominjured them to an account for all the mon meaning of the word. (2.) The wrongs which they had done to the apostle had just used the word in that children of God. sense in the previous verse. (3.) This 6. For, for this cause. The expres- will suit the connection, and accord sion,, For, for this cause,' refers to an with the design of the apostle. He end to be reached, or an object to be was addressing those who were suffergained, or a reason why any thing re- ing persecution. It was natural, in ferred to is done. The end or reason such a- connection, to refer to those why the thing referred to here, to wit, who had died in the faith, and to show, that'the gospel was preached to the for their encouragement, that though dead,' was done, is stated in the subse- they had been put to death, yet they quent part of the verse to have been still lived to God. He therefore says, A. D. 6.] CHAPTER IV. 219 that are dead, that they might the flesh, but live b according to be judged a according to men in God in the spirit. a Mat. 24. 9. b Re. 14. 13. that the design in publishing the gos- cerned. By him they would not be pel to them was, that though they condemned. By him they would be might be judged by men in the usual made to live —to have the true life. manner, and put to death, yet that in The gospel was preached to them in respect to their higher and nobler na- order that so far as God.is concerned; ture, the spirit, they might live unto so far as their relation to him was conGod. It was not uncommon nor un- cerned; so far as he would deal with natural for the apostles, in writing to them, they might live. The word live those who wele suffering persecution, here seems to refer to the whole life to refer to those who had been removed that was the consequence of their being by death, and to make their condition brought under the power of the gospel: and example an argument for fidelity (a) that they might have spiritual life and perseverance. Comp. 1 Thess. iv. imparted to them; (b) that they might 13. Rev. xiv. 13. ~I That they might live a life of holiness in this world; be judged according to men in the (c) that they might live hereafter in jfesh. That is, so far as men are con. the world to come. In one respect, cerned (xcaei'' vp.A5eov5), or in respect and so far as men were concerned, to the treatment which they received their embracing the gospel was followed from men in the flesh, they were judged by death; in another respect, and so and condemnedl; in'respect to God, far as God was concerned, it was foland the treatment which they received lowed by life. The value and permafrom him (xare& }sov), -they would live nence of the latter, as contrasted with the in spirit. Men judged them severely, former, seems to have been the thought and put them to death for their reli- in the mind of the apostle in encouraggion; God gave them life, and saved ing those to whom he wrote to exercise them. By the one they were con- patience in their trials, and to show fidedemned in the flesh-so far as pain, lity in the service of their Master. ~I In and sorrow, and death could be inflicted the spirit. In their souls, as contrasted on the body; by the other they were with their body. In respect to thatmade to live in spirit —to be his, to live to the flesh-they were put to to death; with him. The word judged here, I in respect to their souls-their higher suppose, therefore, to refer to a sentence natures —they were made truly to live. passed on them for their religion, con- The argument, then, in this verse is, signing them to death for it. There that in the trials which we endure on is a particle in the original ('v —in- account of religion, we should rememdeed) which has not been retained in hber the example of those who have the common translation, but which is suffered for it, and should remember quite important to the sense: that why the gospel was preached to them. they might indeed be judged in the It was in a subordinate sense, indeed, flesh, but live,' &c. The direct object that they might glorify God by a maror design of preaching the gospel to tyr's death; but in a higher sense, that them was not that they. might be con- in this world and the next they might demned and put to death by man, but truly live. The flesh might suffer in this was indeed or in Jfct one of the consequence of their embracing the results in the way to a higher object.' gospel that was preached to them, but ~ But live according to God. In re- the soul would live. Animated by spect to God, or so far as he was con- their example, we should be willing to 220 1L PETER. [A. D. 60. 7 But the end a of all things is at hand: be ye therefore sober' a Ja. 5. 8, 9. b Lu. 21. 36. and watch' unto prayer. suffer in the flesh, if we may for ever xxvi. 45. Mark i. 15. Luke xxi. 20, live with God. 28. Acts vii. 17. Rom. xiii. 12. Heb. 7. Butt the end of all things is at x. 25. 1 Pet, iv. 7. The idea as ap. hand. This declaration is also evi- plied to time, or to an approaching dently designed to support and en- event, is undoubtedly that it is close by; courage them in their trials, and to ex- it is not far off; it will soon occur. If cite them to lead a holy life, by the this refers to the end of the world, it assurance that the end of all things would mean that it was soon to occur;,was drawing nigh. The phrase,the if to death, that- this was an event end of all things' would naturally refer which could not be far distant; perto the end of the world; the winding haps an event that was to be hastened up of human affairs. It is not abso- by their trials. The fact that it is lutely certain, however, that the apostle such language as we now naturally used it here in this sense. It might address to men, saying that in respect mean that so far as they were con- to them'the end of all things is at cerned, or in respect to them, the end hand,' shows that it cannot be demonof all things drew near. Death is to strated that Peter did not use it in the each one the end of all things here same sense, and consequently that it below; the end of his plans and of his cannot be proved that he meant to interest in all that pertains to sublu- teach that the end of the world was nary affairs. Even if the phrase did then soon to occur. ~7Be ye therefore originally and properly refer to the end sober. Serious; thoughtful; considerof the world, it is probable that it ate. Let a fact of so much importance would soon come to -denote the end of make a solemn impression on your life in relation to the affairs of each in- mind, and preserve you from frivolity, dividual, since, if it was believed that levity, and vanity.: See the word exthe end of the world was near, it must plained in the Notes on 1 Tim. iii. 2, consequently be believed that the ter- ~ And watch Unto prayer. Be look. mination of the earthly career of each ing out for the end of all things in such one also drew near to a close. It is a manner as to lead you to embrace all possible that the latter signification may proper opportunities for prayer. Comp. have come ultimately to predominate, Notes on Matt. xxvi. 39, 41. The wore and that Peter may have used it in rendered watch means to be sober, tem, this sense without referring to the other. perate, abstinent, especially in respec Comp. Notes on 2 Pet. iii. 8-14, for to wine; then watchful, circumspect his views on this subject. See also The important truth, then, taught b3 Notes on Rom. xiii. 11, 12. The word this passage is, that the near approaci rendered'is at hand' ('yy xs) may re- of the end of all things should mak, fer either to proximity of place or time, us serious and prayerful. I. The eym and it always denotes that the place or may be regarded as approaching. Thi the time referred to was not far off. In is true (1.) of all things; of the wind the former sense, as referring to near- ing up of the affairs of this world. I ness of place, see Matt. xxi. 1., Mark is constantly drawing nearer and nearer xi. 1. Luke vii. 12; xv. 25; xviii. 35, and no one can tell how soon it wil 40; xix. 29, 37, 41; xxiv. 15. Acts occur. The period is wisely hidde: ix. 3;- x. 9; xxi. 33; in the latter from the knowledge of all men (Se sense, as referring to time as being near, Matt. xxiv. 36. Acts. i. 7), among othe see Matt. iii. 2; iv. 17; x. 7; xxi. 34; reasons in order that we may be alway A. D. 60.1 CHAPTER IV. 22. 8 And above all things have fervent charity among yourselves: ready. No man can tell certainly at other sudden danger, leads them to what time it will come; no man can pray. Ps. cvii. 28. So men often pray demonstrate that it may not come at in sickness who have never prayed in any moment. Everywhere in the Scrip- days of health. (b) It is proper to do tures it is represented that it will come it. Death is an important event, and in at an unexpected hour, as a thief in the anticipation of such an event we should night, and when the mass of men shall pray. Who can help us then but God? be slumbering in false security. Matt. Who can conduct us through the dark xxiv. 37-39, 42, 43. 1 Thess. v. 2. valley but he? Who can save us Lnke xxi. 34. (2.) It is near in rela- amidst the wrecks and ruins of the tion to each one of us. The day of universe but he? Who can dissipate our death cannot be far distant; it our fears, and make us calm amidst the may be very near. The very next convulsions of dissolving nature, but thing that we may have to do, may be God? As that event, therefore, may to lie down and die. II. It is proper come upon us at any hour, it should that such a nearness of the end of all lead us to constant prayer, and the things should lead us to be serious, and more so because when it comes we may to pray. - (1) To be serious; for (a) be in no state of mind to pray. The the end of all things, in regard to us, posture in which we should feel that it is a most important event. It closes would be most appropriate that the our probation. It fixes our character. messenger of death should find us, It seals up our destiny. It makes all would be that of prayer. ever onward in character and doom un- 8. And above all things. More than changeable. (b) We are so made as all things else. ~ Have fervent charity to be serious in view of such events. among yourselves. Warm, ardent love God has so constituted the mind that towards each other. On the nature of when we lose property, health, or charity, see Notes on 1 Cor. xiii. 1. friends; when we look into a grave, or The word rendered fervent, means proare beset with dangers; when we are perly extended; then intent, earnest, in the room of the dying or the dead, fervent. ~ For charity shall cover the we are serious and thoughtful. It is multitude of sins. Love to another unnatural not to be so. Levity and shall so cover or hide a great many imfrivolity on such occasions are as con — perfections in him that you will not trary to all the finer and better feelings notice them. This passage is quoted of our nature as they are to the pre- from Prov. x. 12. ", Love covereth all cepts of the Bible. (c) There are ad- sins." For the truth of it we have vantages in seriousness of mind. It only to appeal to the experience of enables us to take better views of things. every one. (a) True love to another Eccl. vii. 2, 3. A calm, sober, sedate makes us kind to his imperfections, mind is the best for a contemplation of charitable towards his faults, and often truth, and for looking at things as they blind even to the existence of faults. are. (2.) To be watchful unto prayer; We would not see the imperfections of (a) men naturally pray when they sup- those whom we love, and our attachpose that the end of all things is com- ment for what we esteem their real ex. ing. An earthquake induces them to cellencies, makes us insensible to their pray. An eclipse, or any other sup- errors. (b) If we love them we aro posed prodigy, leads men to pray if ready to cover over their faults, even they suppose the end of the world is those which we may see in them. Of drawing near. A shipwreck, or any love the Christian poet says: 19* 222 1. PETER. [A. D. 60 for " charity shall' cover the mul- 9 Use hospitality b one to an titude of sins. other, without grudging. a I Co. 13. 7. or, will. b He. 13. 2, 16. 10 As every man hath received'Tis gentle, delicate, and kind, on Rom. xii. 13. Heb. xiii. 2. ~ With. To faults compassionate or blind. ott grudging. Gr., cwithout rnmcr The passage before us is not the same murs;' that is, without complaining in signification as that in James v. 20, of the hardship of doing it; of the,he which converteth the sinner from time, and expense, and trouble required the error of his way shall save a soul in doing it. The idea of grudging, from death, and shall hide a multitude in the common sense of that word, that of sins.' See Notes on that passage. is, of doing it unwillingly, or regretThat passage means that by the conver- ting the expense, and considering it as sion of another the sins of him who illy-bestowed, or as not producing an is converted shall be covered over, or equivalent of any kind, is not exactly not brought to judgment for condem- the idea here. It is that we are to do nation; that is, they shall be covered it without murmuring or complaining. over so far as God is concerned:-this It greatly enhances the value of hospassage means that under the influence pitality, that it be done on our part with of love, the sins of another shall be entire cheerfulness. One of the duties covered over so far as we are concerned; involved in it is to make a guest that is, they shall be unobserved or happy; and this can be done in no forgiven. The language here used does other way than by showing him that not mean, as the Romanists maintain, he is welcome. that, charity shall procure us pardon 10. As every man hath received the for a multitude of sins;' for, besides gift. The word rendered the gift that such a doctrine is contrary to the (XZptryot), in the Greek, without the uniform teachings of the Scriptures article, means endowment of any kind, elsewhere, it is a departure from the but especially that conferred by the obvious meaning of the passage. The Holy Spirit. Here it seems to refer to subject on which the apostle is treat- every kind of endowment by which we ing is the advantage of love in our can do good to others; especially every conduct towards others, and this he kind of qualification furnished by reli. enforces by saying that it will make us gion by which we can help others. It kind to their imperfections, and lead us does not refer here particularly to the to overlook their faults. It is nowhere ministry of the word-though it is aptaught in the Scriptures that our plicable to that, and includes that-but' charity' to others will be an] atonement to all the gifts and graces by which we or expiation for our own offences. If can contribute to the welfare of others. it could be so, the atonement made by All this is regarded as a gift, or chaChrist would have been unnecessary. risma, of God. It is not owing to Love, however, is of inestimable value ourselves, but is to be traced to him. in the treatment of others; and imper- See the word explained in the Notes fect as we are, and liable to go astray, on 1 Tim. iv. 14. ~TEven so minister we all have occasion to cast ourselves the same one to another. In any thing on the charity of our brethren, and to by which you can benefit another. avail ourselves much and often of that Regard what you have and they have 1love which covers over a meullitude not as a gift bestowed upon you by of sins.' God for the common good, and be 9. Use hospitality one lo another. ready to impart it as the wants of others On the duty of hospitality, see Notes require. The word minister here A. D. 60.] CHAPTER IV. 223 a the gift, even so minister the any man minister, let him do it same one to another, as good as of the ability which God givstewards b of the manifold grace eth: that God in all e things may of God. be glorified through Jesus Christ; 11 If any man speak, let him to d whom be praise and domispeak as the oracles of God; if nion for ever and ever. Amen a Ro. 12. 6-8. b Lu. 12. 42. c 1 Co. 10. 31. d Re. 1. 6. (8&3axoovorES) would refer to any kind vealed, and with an impressive sense of ministering, whether by counsel, by of the responsibility of delivering a advice, by the supply of the wants of message from Him. The word renthe poor, or by preaching. It has here dered oracles (e6oytov), means properly no reference to any one of these exclu- something spokenz or uttered; then sively, but means that in whatever God any thing uttered by God-a divine has favoured us more than others, we communicatioh; a revelation. See should be ready to minister to their Notes on Rom. iii. 2. Heb. v. 12. See wants. See 2 Tim. i. 18. 2 Cor. iii. 3; the general duty here inculcated, illusviii. 19, 20. I As good stewards. Re- trated at length in the Notes on Rom. garding yourselves as the mere stewards xii. 6-8. The passage here has a of God; that is, as appointed by him strong resemblance to the one in to do this work for him, and entrusted Romans. ~ If any man minister by him with what is needful to benefit (8&mxorvi). This may refer either, so others. He intends to do them good, far as the word is concerned, to the but he means to do it through your in- office of a deacon, or to any service strumentality, and has entrusted to you which one renders to another. See as a steward what he designed to con- ver. 10. The word commonly refers fer on them. This is the true idea, to service in general; to attendance on in respect to any special endowments another, or to aid rendered to another; of talent, property, or grace, which to the distribution of alms, &c. It we may have received from God. seems probable that the word here does Comp. Notes on 1 Cor. iv. 1, 2. Luke not refer to the office of a deacon as xvi. 1, 2, 8. ~T Of the manifold grace such, because the peculiarity of that of God. The grace or favour of God office was to take charge of the poor evinced in many ways, or by a variety of the church, and of the funds proof gifts. His favours are not com- vided for them (see Acts vi. 2, 3); but fined to one single thing; as, for ex- the apostle here says that they to whom ample, to talent for doing good by he referred should,minister as of the preaching, but are extended to a great ability which God giveth,' which seems many things by which we may do good to imply that it was rather to distribute to others-influence, property, reputa- what was their own, than what was tion, wisdom, experience. All these committed to them by the church. are to be regarded as his gifts; all to be The word may refer to any aid which employed in doing good to others as we we render to others in the church. have opportunity. as distributing alms, attending on the 11. If any man speak. As a sick, &c. Comp. Notes on Rom. xii. preacher, referring here particularly to 7, 8. ~ As of the ability which God the office of the ministry. ~ Let him givetlz. In regard to property, talent, speak as the oracles of God. As the strength, influence, &c. This is the oracles of God speak; to wit, in accord- limit of all obligation. No one is ance with the truth which God has re- bound, to go beyond his ability; every 224 I. PETER. [A. D. 6t 12 Beloved, think it not ye are partakers of Christ's suf. strange concerning the fiery a ferings; that, when c his glory trial which is -to try you, as shall be revealed, ye may be glad though some strange thing hap- also with exceeding joy. pened unto you: 14 If d ye be reproached for 13 But rejoice, " inasmuch as the name of Christ, happy are al Co. 3. 13. b Ja. 1. 2. c2 Ti. 2. 12. d Mat. 5. 11. one is required to come up to it. Comp. unusual; something which did not Mark xiv. 8. Luke xvii. 10. ~T That occur to others. God in all things may be glorified. 13. But rejoice, inasmuch as ye are That he may be honoured; to wit, by partakers of Christ's sufferings. That ourdoing all the good we can to others, is, sufferings of the same kind that he and thus showing the power of his re- endured, and inflicted for the sam( ligion. See Notes on 1 Cor. x. 31. reasons. Comp. Col. i. 24. James i. 2. ~ Through Jesus Christ. That is, as Notes on Matt. v. 12. The meaning the medium through whom all those here is, that they were to regard it as a holy influences come by which God is matter of rejoicing that they were idenhonoured. ~ To whom. That is, to tifled with Christ, even in suffering. God, for he is the main subject of the See this sentiment illustrated at length sentence. The apostle says that in all in the Notes on Phil. iii. 10. ~ That things he is to be glorified by us, and when his glory shall be revealed. At then adds in this doxology that he is the day of judgment. See Notes on worthy to be thus honoured. Comp. Matt. xxiv. 30. ~T Ye may be glad Rev. i. 6. Notes on 2 Tim. iv. 18. also with exceeding joy. Bi:ing adMany, however, suppose that the refer- mitted to the rewards which" he will ence here is to the Son of God. *That then confer on his people. Comp. 1 it would be true of him, and appro- Thess. ii. 19. Every good man will priate, see Notes on Rom. ix. 5. have joy when, immediately at death, 12. Beloved, think it not strange. he is received into the presence of hi Do not consider it as any thing which Saviour; but his joy will be complete you had no reason to expect; as any only when, in the presence of assembled thing which may not happen to others worlds, he shall hear the sentence which also. ~ Concerning the fiery trial shall confirm him in happiness foi which is to try you. Referring, doubt- ever. less, to some severe persecution which 14. If ye be reproached for the was then impending. We have not name of Christ, happy are ye. That the means of determining precisely is, in his cause, or on his account, See what this was. The word rendered Notes on Matt. v. 11. The sense of fiery trial (rdpcus) occurs only here the word happy here is the same as and in Rev. xviii. 9, 18; in both of blessed in Matt. v. 3, 4, 5, &c. It which latter places it is rendered burn- means that they were to regard their ing. It means properly a being on condition or lot as a blessed one; not fire, burninlg, conflagration; and then that they would find personal and posi.. any severe trial. It cannot be de- tive enjoyment on being reproached monstrated from this word that they and vilified. It would be a blessed were literally to suffer by fire, but it condition because it would be like that is clear that some heavy calamity was of their Saviour; would show that they before themn. m As though some strange were his friends; would be accompas thing happened unto youe. Something nied with rich spiritual influences in A. D. 60.] CHAPTER IV. 225 ye; for the spirit of glory and as a murderer, or as a thief, or of God resteth upon you: on as an evil-doer, or as a busy. their part he is evil spoken of, body in other men's matters. but on your part he is glorified. 16 Yet if any man sufer as a 15 But let none of you suffer Christian, lethim notbe ashamed; the present world; and would be fol- By your manner of speaking of him, lowed by the rewards of heaven. ~ For and by the honour done to him in the the spirit of glory and of God resteth patience evinced in your trials, and in upon you. The glorious and divine your purity of life. Spirit. There is no doubt that there is 15. But let none of yout suffer -s a reference here to the Holy Spirit, and murderer. If you must be called to the meaning is, that they might expect suffer, see that it be not for crime, that that Spirit would rest upon them, Comp. Notes on ch. iii. 14, 17. They or abide with them if they were perse- were to be careful that their sufferings cuted for the cause of Christ. There were brought upon them only in conmay be some allusion here, in the lan- sequence of their religion, and not beguage, to the fact that the Spirit of God cause any crime could be laid to their descended and abode on the Saviour at charge. If even such charges were his baptism (John i. 33); and, in like brought against them, there should be manner, they might hope to have the no pretext furnished for them by their same Spirit resting on them. The es- lives. ~ As an evil-doer. As a wicksential idea is, that, if they were called ed man; or as guilty of injustice and to suffer in the cause of the Redeemer, wrong towards others. ~ Or as a they would not be left or forsaken. busy-body in other men's matters. They might hope that God would im. The Greek word here used (&%ot'ptopart his Spirit to them in proportion to E A6xogo, ) occurs nowhere else in the their sufferings in behalf of religion, New Testament. It means, properly, and that they would have augmented an inspector of strange things, or of the joy and peace. This is doubtless the things of others. Prof. Robinson (Lex.) case with those who suffer persecution, supposes that the word may refer to and this is the secret reason why they one who is,a director of heathenism;' are so sustained in their trials. Their but the more obvious signification, and persecutions-are made the reason of a the one commonly adopted, is that much more copious effusion of the which occurs in our translation-one Spirit on their souls. The same prin- who busies himself with what does not ciple applies, doubtless, to all the forms concern hint; that is, one who pries of trial which the children of God pass into the affairs of another; who atthrough; and in sickness, bereavement, tempts to control or direct them as if loss of property, disappointment in they were his own. In respect to the their worldly plans, and death itself, vice here condemned, see the Notes on they may hope that larger measures of Phil. ii. 4. Comp. 2 Thess. iii. 11, and the Spirit's influences will rest upon 1 Tim. v. 13. them. Hence it is often gain to the 16. Yet if any man suiffer as a believer to suffer. ~ On their part. Christian. Because he is a Christian; So far as they are concerned; or by if he is persecuted on account of his them. ~ He is evil spoken of. religion. This was often done, and That is, the Holy Spirit.,They only they had reason to expect that it might blaspheme him (Greek); they re- occur in their own case. Comp. Notes proach his sacred influences by their on ch. iii. 17. On the import of the treatment of you and your religion. word Christian, and the reasons why i But on youd part he is glorified. the name was given to the disciples of 226 1. PETER. [A. D. 60 but let him glorify God on this 17 For the time is come that behalf. judgment must begin a at the a Is. 10. 12. Je. 49. 12. Eze. 9. 6. the Lord Jesus, see Notes on Acts xi. whatever results may follow from our 26. ~ Let him not be ashamed. (1.) attachment to it. Comp. Notes on Ashanied of religion so as to refuse to Rom. i. 16. ~ But let him glorify suffer on account of it. (2.) Ashamed God on this behalf. Let him praise that he is despised and maltreated. He God that he is deemed not unworthy is to regard his religion as every way to suffer in such a cause. It is a mat-' ihonourable, and all that fairly results ter of thankfulness (1.) that they may from it in time- and eternity as in every have this evidence that they are true respect desirable. He is not to be asham- Christians; (2.) that they may desire ed to be called a Christian; he is not to the advantages which may result from be ashamed of the doctrines taught by suffering as Christ did, and in his his religion; he is not to be ashamed cause. See Notes on Acts v. 41, of the Saviour whom he professes to where the sentiment here expressed is love; he is not to be ashamed of the fully illustrated. Comp. Notes on Phil. society and fellowship of those who are iii. 10. Col. i. 24. true Christians, poor and despised 17. For the time is come. That is, though they may be; he is not to be this is now to be expected. There is ashamed to perform any of the duties reason to think that this trial will now demanded by his religion; he is not to occur, and there is a propriety that it be ashamed to have his name cast out, should be made. Probably the apos. and himself subjected to reproach and tle referred to some indications then scorn. A man should be ashamed only apparent that this was about to take of that which is wrong. He should place. I That judgment must begin. glory in that which is right, whatever The wordjjudgment here (xpZ,,) seems may be the consequences to himself. to mean the severe trial which would Christians now, though not subjected determine character. It refers to such to open persecution, are frequently re- calamities as would settle the question proached by the world on account of whether there was any religion, or their religion; and though the rack would test the value of that which was may not be employed, and the fires of professed. It was to,begin' at the martyrdom are not enkindled, yet it is house of God, or be applied to the often, true that one who is a believer is church first, in order that the nature called to' suffer as a Christian.' He and worth of religion might be seen. may be reviled and despised. His The reference is, doubtless, to some views may be regarded as bigoted, nar- fearful calamity which would primarily row, severe. Opprobrious epithets, on fall on the, house of God;' that is, to account of his opinions, may be applied some form of persecution which was to to him. His former friends and com- be let loose upon the church. T At the panions may leave him because he has house of God. Benson, Bloomfield, become a Christian. A wicked father, and many others, suppose that this reor a gay and worldly mother, may op- fers to the Jews, and to the calamities pose a child, or a husband may revile that were to come around the temple a wife, on account of their religion. In and the holy city about to be destroyed. all these cases, the same spirit essen- But the more obvious reference is to tially is required which was enjoined Christians, spoken of as the house or on the early Christian martyrs. We family of God. There is probably in are never to be ashamed of our religion, the language here an allusion to Ezek, A. D. 60.] CHAPTER IV. 227 house of God: and if it first be of them that obey not the begin at us, what shall the end gospel of God? Je. 25. 29. Lu. 23. 31. 18 And if a the righteous ix. 6:,Slay utterly old and young, measure of its severity 1 Every wicked ooth maids, and little children, and wo- man when he sees the trials which God men; and begin at my sanctuary." brings upon his own people, should Comp. Jer. xxv. 29. But the language tremble under the apprehension of the used here by the apostle does not denote deeper calamity which will hereafter literally the temple, or the Jews, but come upon himself. We may remark those who were in his time regarded as (1) thatthejudgmentswhichGod brings the people- of God-Christians-the upon his own people make it certain church. So the, phrase (oill'f nlr ) that the wicked will be punished. If house of Jehovah, is used to denote he does not spare his own people, why the family or people of God. Num. should he spare others? (2.) The xii. 7. Hos. viii. 1. Comp. also 1 Tim. punishment of the wicked is merely iii. 15, and the Note on that verse, delayed. It begins at the house of The sense here is, therefore, that the God. Christians are tried, and are reseries of calamities referred to were to called from their wanderings, and are commence with the church, or were to prepared by discipline for the heavenly come first upon the people of God. world. The punishment of the wicked Schoettgen here aptly quotes a passage is often delayed to a future world, and from the writings of the Rabbins: in this life they have almost uninter-,Punishments never come into the rupted prosperity, but in the end it will world unless the wicked are in it; but be certain. See Ps. lxxiii. 1-19. The they do not begin'unless they com. punishment will come in the end. It mence first with the righteous.' ~ And cannot be evaded. Sooner or later jusif it first begin at its, what shall the tice requires that the wicked should be end be- of theon that obey not the gos- visited with the expressions of divine pel of God? If God brings such trials displeasure on account of sin, and in upon us who have obeyed his gospel, the future world there will be ample what have we not reason to suppose he time for the infliction of all the punishwill bring upon those who are yet in ment which they deserve. their sins? And if we are selected first 18. And if the righteous scarcely as the objects of this visitation; if there be saved. If they are saved with difiis that in us which requires such a culty. The word here used U(]x &s) method of dealing, what are we to sup- ccurs in the following places: Acts pose will occur in the end with those xiv. 18, scarcerestrained they the who make no pretensions to religion, people; xxvii. 7, and scarce were come but are yet living in open transgres- over against Cnidus; 8, and hardly sion? The sentiment is, that if God passing it; 16, we had much work to deals thus strictly with his people; if come bythe boat, literlly,we were able there is thatin them which makes the with diculty to get the boat; Rom. visitations' of his judgment proper on v. 7, scarcely for a righteous man will them, there is a certainty that they one die; and in the passage before us. who are not his people, but who live in The word implies that there is some iniquity, will in the end be overwhelmed difficulty, or obstruction, so that the with the tokens of severer wrath. Their thing came very near not to happen, punishment hereafter will be certain; or so that there was much risk about it. and who can tell what will be the omp. Luke iii. 31. The apostle ip 228 I. PETER. [A. D. 60. scarcely be saved, where shall the ungodly and the sinner ap. pear? this passage seems to have had his eye heart? Yet if he had failed, there on a verse in Proverbs (xi. 31), and could have been no salvation for any. he has merely expanded and illustrated (c) The difficulty of keeping them it:,Behold, the righteous shall be re- from falling away amidst the temptacompensed in the earth: much more the tions and allurements of the world. wicked and the sinner." By the ques- Often it seems to be wholly doubtful tion which he employs, he admits that whether those who have been converted the righteous are saved with difficulty, will be kept to eternal life. They have or that there are perils which jeopard so little religion; they yield so readily their salvation, and which are of such to temptation; they conform so much a kind as to make it very near not to to the world; they have so little happen. They would indeed be saved, strength to bear up under trials, that it but it would be in such a manner as to seems as if there no power to preserve show that the circumstances were such them and bring them to heaven. They as to render it, to human appearances, are saved when they seemed almost doubtful and problematical. This peril ready to yield every thing. (d) The may have arisen from many circum- difficulty of rescuing them from the stances: (a) The difficulty of forming power of the great enemy of souls. a plan of salvation, involving a degree The adversary has vast power,'and he of wisdom wholly beyond that of man, means, if he can, to destroy those who and of such a character that beforehand are the children of God. Often they are it would have been problematical and in most imminent danger, and it seems doubtful whether it could be. There to be a question of doubtful issue whewas but one way in which it could be ther they will not be entirely overcome, done. But what human wisdom could and perish. It- is no small matter to have devised that, or thought of it? rescue a soul from the dominion of There was but one being who could Satan, and to bring it to heaven, so that save. But who would have supposed it shall be eternally safe. Through the that the Son of God would have been internal struggles and the outward conwilling to become a man, and to die on flicts of life, it seems often a matter of a cross to do it? If he had been un- doubt whether with all their effort they willing to come and die, the righteous will be saved; and when they are could not have been saved. (b) The saved they will feel that they have been difficulty of bringing those who are rescued from thousands of dangers, and saved to a willingness to accept of sal- that.there has been many a time when vation. All were disposed alike to re- they have stood on the very verge of ject it; and there were many obstacles ruin, and when, to human appearances, in the human heart, arising from pride, it was scarcely possible that they could and selfishness, and unbelief, and the be saved. ~I Where shall the ungodlove of sin, which must, be overcome ly and the sinner appear?2 What before any would accept of the offer of hope is there of their salvation? The mercy. There was but one agent who meaning is, that they would certainly could overcome these things, and in- perish; and the doctrine in the pasduce any of the race to embrace the sage is, that the fact that-the righteous gospel-the Holy Spirit. But who are saved with so much difficulty is could have anticipated that the Spirit proof that the wicked will not be saved of God would have undertaken to re- at all. This follows, because (a) there new and sanctify the polluted human is the same difficulty in their salvation A. D. 60.] CHAPTER IV. 229 19 Wherefore, let them that their souls to him in well doing, suffer according to the will of as unto a faithful Creator. God. commit a the keeping of a Ps. 37.5. which there was in the salvation of them commit all their interests to him. those who became righteous; the same Comp. Ps. xxxvii. 5. The word souls difficulty arising from the love of sin, here (4uvX&5) is equivalent to themselves. the hardness of the heart, and the arts They were to leave every thing in his and power of the adversary. (b) No hand, faithfully performing every duty, one can be saved without effort, and in and not being anxious for the result. fact the righteous are saved only by s In well-doing. Constantly doing constant and strenuous effort on their good, or seeking to perform every duty part. But the wicked make no effort in a proper manner. Their business for their own salvation. They make was always to do right; the result was use of no means for it; they put forth to be left with God. A man who is no exertions to obtain it; they do not engaged always in well-doing, may make it a part of their plan of life. safely commit all his interests to God. How then can they be saved? But ~ As unto a faithful Creator. God where will they appear? I answer (a) may be trusted, or confided in, in all they will appear somewhere. They his attributes, and in all the relations will not cease to exist when they pass, which he sustains as Creator, Redeemer, away from this world. Not one of them Moral Governor, and Judge. In these, will be annihilated; and though they and in all other respects, we may come vanish from the earth, and will be seen before him with confidence, and put here no more, yet they will make their unwavering trust in him. As Creator appearance in some other part of the particularly; as one who has brought universe. (b) They will appear at the us, and all creatures, and things into judgment-seat, as all others will, to re- being, we may be sure that he will be ceive their sentence according to the, faithful' to the design which he had deeds done in the body. It follows in view. From that design he will from this (1.) that the wicked will cer- never depart until it is fully accomtainly be destroyed. If the righteous plished. He abandons no purpose are scarcely saved, how can they be? which he has formed, and we may be (2.) That there will be a state of future assured that he will faithfully pursue punishment, for this refers to what is it to the end. As our Creator we may to occur in the future world. (3.) That come to him, and look to him for his the punishment of the wicked will be protection and care. He made us. He eternal, for it is the opposite of what is had a design in our creation. He so meant by saved. The time will never endowed us that we might live for come when it will be said that they are ever, and so that we might honour and saved. But if so, their punishment enjoy him. He did not createlus that must be eternal. we might be miserable; nor does he 19. Wherefore, let themz that suffer wish that we slzould be. He formed according to the will of God. That is, us in such a way that, if we choose, who endure the kind of sufferings that we may be eternally happy. In that he by his Providence shall appoint. path, in which he has appointed us to Comp. ch. iii. 17; iv. 15, 16. 1 Com- go, if we pursue it, we may be sure of mit the keeping of their souls to him. his aid and protection. If we really Since there is so much danger; since aim to accomplish the purposes for there is no one else that can keep them; which we were made, we may be cer. and since he is a being so faithful, let tain that he will show himself to be a 20 Zt0 I. PETER. [A. DI. 60. CHAPTER V. sufferings of Christ, and also a THE elders which are among partaker of the glory a that shall you I exhort, who am also be revealed: an elder, and -a witness of the a Ro. 8. 17, 18.'faithful Creator;' one in whom we church; probably because aged persons may always confide. And even though were -at first commonly appointed to we have wandered from him, and have these offices. See Notes on Acts xi. 30; long forgotten why we were made, and xiv. 23; xv. 2. There is evidently an have loved and served the creature allusion here to the fact that such permore than the Creator, we may be sure sons were selected on account of their if we will return to him that he will age, because in the following verses not forget the design for which he ori- (4 seq.) the apostle addresses particuginally made us. As our Creator we larly the younger. It is worthy of remay still confide in him. Redeemed mark that he here refers only to one by the blood of his Son, and renewed class of ministers. He does not speak by his Spirit after the image of him of three'orders' of, bishops, priests, who created us, we may still go to him and deacons;' and the evidence from as our Creator, and may pray that even the passage here is. quite strong that yet the high and noble ends for which there were no such orders in the churches we were made may be accomplished in of Asia Minor, to which this epistle us. Doing this, we shall find him as was directed. It is also worthy of retrue to that purpose as though we had mark that the word exhort' is here never sinned. used. The language which Peter uses is not that of stern and arbitrary comCHAPTER V. mand; it is that of kind and mild ANALYSIS OF THE CHAtPTER. Christian exhortation. Comp. Notes This chapter embraces the following on Philemon, 8, 9.'T1 Who am also subjects: I. An exhortation to the an elder. Gr.,'a fellow-presbyter' elders of the churches to be faithful to (6vtxpsEa3dvspog). This word occurs the flocks committed to their charge. nowhere else in the New Testament. vs. 1-4. II. An exhortation to the It means that he was a co-presbyter younger members of the church to with them; and he makes this one of evince all proper submission to those the grounds.of his exhortation to them. who were older; to occupy the station He does not put it on the ground of his in which they were placed with a be- apostolical authority'; or urge it because coming spirit, casting all their care on he was the'vicegerent of Christ;' or God. vs. 5-7. III. An exhortation because he was the head of the church; to be sober and vigilant, in view of the or because he had any pre-eminence dangers which beset them, and the arts over others in any way. Would he and power of their great adversary, the have used this language if he had'been devil, and especially to bear with pa- the, head of the church' on earth? tience the trials to which they were Would he if he supposed that the dis. subjected, in common with their Chris- tinction between apostles and other tian brethren elsewhere. vs. 8-11. IV. ministers was to be. perpetuated?. Salutations. vs. 12 —14. Would he if he believed that there were 1. The elders which are among you to be distinct orders of clergy? The I exhort. The word elder means pro- whole drift of this passage is adverse perly one who is old; but it is fre- to such a supposition. TAnd a witquently used in the -New Testament ness to the sufferings of Christ. Peter as applicable to the officers of the was indeed a witness of the suffering A. D. 60.] CHAPTER V. 231 2 Feed a the flock of God I which is among you, taking the a Jno. 21. 15-17. Ac. 20. 28. 1 or, as much as in you is. of Christ when on his trial, and doubt- of life. He was about to partake of less also when he was scourged and the glories of heaven. Looking for mocked, and when he was crucified. ward, as they did also, to the blessed After his denial of his Lord, he wept world before him and them, he had a bitterly, and evidently then followed right to exhort them to the faithful perhim to the place where he was cruci- formance of duty. Any one who is fled, and, in company with others, ob- himself an heir of salvation may apserved with painful solicitude the last propriately exhort his fellow-Christians agonies of his Saviour. It is not, so to fidelity in the service of their comrnfar as I know, expressly said in the mon Lord. Gospels that Peter was present at the 2. Feed the flock of God. Discharge crucifixion of the Saviour, but it is the duties of a shepherd towards the said (Luke xxiii. 49), that ",all his flock. On the word feed, see Notes acquaintance, and the women that fol- on John xxi. 15. It is a word which lowed him from Galilee, stood afar off, Peter would be likely to remember, beholding these things," and nothing is from the solemn manner in which the more probable than that Peter -was injunction to perform the duty was among them. His warm attachment laid on him by the Saviour. The dito his Master, and his recent bitter re- rection means to take such an oversight pentance for having denied him, would of the church as a shepherd is accuslead him to follow him to the place of tomed to take of his flock. See Notes his death; for after the painful act of on John x. 1-16. ~ Which is among denying him he would not be likely to you. Marg., as much as in you is. expose himself to the charge of neglect, The translation in the text is the more or of any want of love again. His correct. It means the churches which own solemn declaration here makes it were among them, or over which they certain that he was present. He alludes were called to preside. ~r Taking the to it now, evidently because it qualified oversight thereof-Ztn&cxozvvefrs5. The him to exhort those whom he addressed. fair translation *of this word is, disIt would be natural to regard with pe- charging the episcopal office; and the culiar respect one who had actually word implies all that is ever implied seen the Saviour in his last agony, and by the word bishop in the New Testanothing wokld be more impressive than ment. This idea should have been an exhortation falling from the lips of expressed in the translation. The such a man. A son would be likely meaning is not merely to take the overto listen with great respect to any sug- sight-for that might be done in a gestions which should be made by one subordinate sense by any one in office; who had seen his father or mother die. but it is to take such an oversight as is The impression which Peter had of implied in the episcopate, or by the that scene he would desire to have word bishop. The words episcopate, transferred to those whom he ad- episcopal, and episcopacy, are merely dressed, that by a lively view of the the Greek word used here and its corsufferings of their Saviour they might relatives transferred to our language. be excited to fidelity in his cause. The sense is that of overseeing; taking ~r And a partake) of the glory that the oversight of; looking after, as of a shall be revealed. Another reason to flock; and the word has originally no make his exhortation impressive and reference to what is now spoken of as solemn. lie felt that he was an heir peculiarly the episcopal office. It is a 232 I. PETER. [A. D. 60. oversight thereof, not by con- 3 Neither as' being lords over straint, but willingly; a not for God's heritage, but being ensamfilthy lucre, " but of a ready ples cto the-flock. mind; alCo.9.17. b1 Ti. 3. 3, 8. 1 or, overruling. c 1 Ti. 4. 12. word strictly applicable to any minister 3. Neither as being lords. Marg., of religion, or officer of a church. In overruling. The word here used (xothe passage before us this duty was to taxvpesv'co) is rendered exercise domnie be performed by those who, in ver. 1, nion over, in Matt. xx. 25; exercise are called presbyters or elders; and this lordship over, in Mark x. 42; and is one of the numerous passages in the overcame, in Acts- xix. 16. It does not New Testament which prove that all elsewhere occur in the New Testament that is properly implied in the per- It refers properly to that kind of jurisformance of the episcopal functions diction which civil rulers or magistrates pertained to those who were called exercise. This is an exercise of authopresbyters, or elders. If so, there was rity, as contradistinguished from the no higher grade of ministers to which influence of reason, persuasion, and the peculiar duties of the episcopate example. The latter pertains to the were to be entrusted; that is, there ministers of religion; the former is forwas no class of officers corresponding bidden to them. Their dominion is to those who are now called bishops. not to be that of temporal lordship; it Comp. Notes on Acts xx. 28. ~ Not is to be that of love and truth. This by constraint, but willingly. Not as command would prohibit all assumpif you felt that a heavy yoke was im- tion of temporal power by the ministers posed on you, or a burden from which of religion, and all conferring of titles you would gladly be discharged. Go of nobility on those who are preachers cheerfully to your duty as a work which of the gospel. It needs scarcely to be you love, and act like a freeman in it, said that it has been very little regarded and not as a slave. Arduous as are in the church. ~[ Over God's heritage the labours of the ministry, yet there — cwv xjpwvov. Vulgate, in cloris-over is no work on earth in which a man the clergy. The Greek word here can and should labour more cheerfully. (xhpog —kleros) is that from which IT Not for filthy lucre. Shameful or the word clergy has been derived; and dishonourable gain. Notes, 1 Tim. some have interpreted it here as refeeiii. 3. ~ But of a ready mind. Cheer- ring to the clergy, that is, to priests fully, promptly. We are to labour in and deacons who are under the autho. this work not under the influence of rity of a bishop. Such an interpretathe desire of gain, but from the prompt- tion, however, would hardly be adopted ings of love. There is all the differ- now. The word means, properly, (a) ence conceivable between one who does a lot, die, any thing used in determina thing because he is paid for it, and ing chances; (b) a part, or portion, one who does it from love-between, such as is assigned by lot; hence (c) for example, the manner in which one an office to which one is designated, attends on us when we are sick who or appointed by lot or otherwise; and loves us, and one who is merely hired (d) in general any possession or herito do it. Such a difference is there in tage. Acts xxvi. 18. Col. i. 12. The the spirit with which one who is actu- meaning here is, not lording it over ated by mercenary motives, and one the possessions or the heritage of God. whose heart is in the work, will en- The reference is, undoubtedly, to the gage in the ministry. church, as that which is peculiarly his A. D. 60.] CHAPTER V. 233 4 And when the chief a Shep- 5 Likewise, ye younger, subherd shall appear, ye shall re- mit yourselves unto the elder: ceive a crown b of glory that -yea, all c of you be subject one fadeth not away. to another, and he clothed with a He. 13. 20. b 2 Ti. 4. 8. c Ep. 5. 21. property; his own in the world. Whit- ferent in form, which occurs in ch. i. 4. by and others suppose that it refers See Notes on that verse. The word to the possessions or property of the occurs nowhere else in the New Teschurch; Doddridge explains it — not tament. Comp. Notes on 1 Cor. ix. 25. assuming dominion over those who 5. Likewise, ye youttnger. All fall to your lot,' supposing it to mean younger persons of either sex. ~ Subthat they were not to domineer over mit yourselves to the elder. That is, the particular congregations commit- with the respect due to their age, and ted by Providence to their care. But to the offices which they sustain. There the other interpretation is most in ac- is here, probably, a particular refercordance with the usual meaning of ence to those who sustained the office the word. Ir But being ensamples to of elders or teachers, as the same the flock. Examples. See Notes on word is used here which occurs in ver. I Tim. iv. 12. Peter has drawn here 1. As there was an allusion in that with great beauty the appropriate cha- verse, by the use of the word, to age, racter of the ministers of the gospel, so there is in this verse to the fact and described the spirit with which that they sustained an office in the, they should be actuated in the discharge church. The general duty, however, of the duties of their office. But is here implied, as it is everywhere in how different it is from the character the Bible, that all suitable respect is to of many who have claimed to be be shown to the aged. Comp. Lev. ministers of religion; and especially xix. 32. i Tim. v. 1. Acts xxiii. 4. how different from that corrupt cornm- 2 Pet. ii. 9. ~ Yea, all of you be subrtunion which professes in a special ject one to another. In your proper manner to recognise Peter as the head, ranks and relations. You are not to and the vicegerent of Christ. It is attempt to lord it over one another, but well remarked by Benson on this pas- are to treat each other with deference sage, that ", the church of Rome could and respect. See Notes, Eph. v. 21. not well have acted more directly con- Phil. ii. 3. ST And be clothed with trary to this injunction of St. Peter's, humsility. The word here rendered if she had studied to disobey it, and to be clothed (zyxot3po'oaut) occurs noform herself upon a rule that should where else in the New Testament. It be the reverse of this." is derived from xxIf3lo —a strip, string, 4. And when the chief Shepherd or loop to fasten a garment; and then shall (appear. The prince of the pas- the word refers to a garment that was tors-the Lord Jesus Christ., Peter, fastened with strings. The word jyxo~in the passage above, ranks himself pwlutor (egkomboma), refers particularly with the elders; here he ranks Christ to a long white apron, or outer gar. himself with thepastors.' Benson. See ment that was commonly worn by Notes on ch. ii. 25. Comp. Heb. xiii. slaves.. See Rob. Lex. Passow, Lex. 20. ~ Ye shall receive a crown of There is, therefore, peculiar force in glory. A glorious crown or diadem. the use of this word here, as denoting Comp. Notes on 2 Tim. iv. 8. ~T That an humble mind. They were to be fadeth not away. This is essentially willing to take any place, and to per. the same word, though somewhat dif- form an) office, however humble, ita 20 9234 I. PETER. [A. D. 60. humility: for God a resisteth the fore under the mighty hand of proud, and giveth grace to the God, that he may exalt you in humble. due time: 6 Humble b yourselves there- 7 Castingc all your care upon a Ja. 4. 6. b Is. 57. 15. c Ps. 55. 22. him, for he careth for you. order to serve and benefit others. They them they were not to be lifted up with were not to assume a style and dignity pride and with a spirit of rebellion, but of state and authority, as if they would were to take a lowly place before him, lord it over others, or as if they were and submit to him with a calm mind, better than- others: but they were to believing that he would exalt them in be willing to occupy any station, how- due time. There is no situation in ever humble, by which they might ho- which one will be more likely to feel nour God. It is known that not a few humility than in scenes of affliction of the early Christians actually sold ~ Thzat he may exalt yotu in due time. themselves as slaves, in order that they When he shall see it to be a proper might preach the gospel to those who time. (1.) They might be assured were in bondage. The sense here is, that this would be done at some time. they were to put on humility as a gar- He would not always leave them in ment bound fast to them, as a servant this low and depressed condition. He bound fast to him the apron that was would take off his heavy hand, and significant of his station. Comp. Col. raise them up from their state of sad iii. 13. It is not unusual in the Scrip- ness and suffering. (2.) This would tures, as well as in other writings, to be in due time; that is, in the proper compare the virtues with articles of time, in the best time. (a) -It might apparel; as that with which we are be in the present life. (b) It would clothed, or in which we are seen by certainly be in the world to come. others. Comp. Isa. xi. 5; lix. 17. There they would be exalted to honours ~ For God resistelh the proud, &c. which will be more than an equivaThis passage is quoted from the Greek lent for all the persecution, poverty translation in Prov. iii. 34. See it ex- and contempt which are suffered in plained in the Notes on James iv. 6. this world. He may-well afford to be where it is also quoted. humble here who is to be exalted to a 6. Humble yourselves therefore. Be throne in heaven. willing to take a low place-a place 7. Casting all your care upon him. such as becomes you. Do not arrogate Comp. Ps. Iv. 22, from whence this to yourselves what does not belong to passage was probably taken. ", Cast you; do not evince pride and haughti- thy burden upon the Lord, and he ness in your manner; do not exalt shall sustain thee; he shall never suf yourselves above others. See Notes fer the righteous to be moved." Comp. on Luke xiv. 7-11. Comp. Prov. xv. for a similar sentiment, Matt. vi. 2533; xviii. 12; xxii. 4. Mic. vi. 8. 30. The meaning is, that we are to Phil. ii. 8. ~ Under the mighty hand commit our whole cause to him. If of God. This refers probably to the we suffer heavy trials; if we lose our calamities which he had brought upon friends, health, or property; if we have them, or was about to bring upon them; arduous and responsible duties to per. represented here, as often elsewhere, as form; if we feel that we have no the infliction of his hand-the hand strength, and are in danger of being being that by which we accomplish any crushed by what is laid upon us, we thing. When that hand was upon may go and cast all upon the Lord; A.D. 60.] CHAPTER V. 235 S Be sober, be vigilant; be- cause your adversary the devil, that is, we may look to him for grace to whom you have done good, may and strength, and feel assured that he neglect you, but God never will. You will enable us to sustain all that is laid may become poor, and they may pass upon us. The relief in the case will by you; you may lose your office, and be as real, and as full of consolation, flatterers may no longer throng your as if he took the burden and bore it path; your beauty may fade, and your himself. He will enable us to bear admirers may leave you; you may with ease what we supposed we could grow old, and be infirm, and appear to never have done; and the burden which be useless in the world, and no one he lays upon us will be light. Matt. xi. may seem to care for you; but it is 30. Comp. Notes, Phil. iv. 6, 7. ~[ For not thus with the God whom you serve. hie careth for yor. Notes, Matt. x. When he loves, he always loves; if he 29-31. He is not like the gods wor- regarded you with favour when you shipped by many of the heathen, who were rich, he will not forget you when were supposed to be so exalted, and so you are poor; he who watched over distant, that they did not interest them- you with a parent's care in the bloom selves in human affairs, but he conde- of youth, will not cast you off when scends to regard the wants of the mean- you are, old and gray-headed.' Ps. est of his creatures. It is one of the lxxi. 18. If we are what we should glorious attributes of the true God that be, we shall never be without a friend he can and will thus notice the wants as long as there is a God. of the mean as well as the mighty; 8. Be sober. While you cast your and one of the richest of all consola- cares upon God, and have no anxiety tions when we are afflicted, and are on that score, let your solicitude be despised by the world, is the thought directed to another point. Do not that we are not forgotten by our hea- doubt that he is able and willing venly Father. He who remembers the to support and befriend you, but be falling sparrow, and who hears the watchful against your foes. See the young ravens when they cry, will not word used here fully explained in the be unmindful of us., Yet the LoRD Notes on 1 Thess. v. 6. 5T Be vigithiszketh on me," was the consolation lant. This-word (ypiyopEwo) is everyof David, when he felt that he was where else in the New Testament ren"- poor and needy." Ps. xl. 17. " When dered waztc, See Matt. xxiv. 42, 43; my father and my mother forsake me, xxv. 13; xxvi. 38, 40, 41. It means then the Lord will take me up." Ps. that we should exercise careful circumxxvii. 10. Comp. Isa. xlix. 15. What spection, as one does when he is in more can one wish than to be permitted danger. In reference to the matter to feel that the great and merciful Je- here referred to, it means that we are hovah thinks on him? What are we; to be on our guard against the wiles what have we done, that should be and the power of the evil one. ~ Your worthy of such condescension! Re- adversary the devil. Your enemy; he member, poor, despised, afflicted child who is opposed to you. -Satan opposes of God, that you will never be forgot- man in his best interests. He resists ten. Friends on earth, the great, the his efforts to do good; his purposes to gay, the noble, the rich, may forget return to God; his attempts to secure you; God never will. Remember that his. own salvation. There is no more you will never be entirely neglected. appropriate appellation that can be Father, mother, neighboui, friend; given to him than to say that he resists those whom you have loved, and those all our efforts to obey God and to ser 236 I. PETER. [A. D. 60, as a a roaring lion, walketh about, the faith, knowing that the same seeking whom he may devour: afflictions are accomplished in 9 Whom resist, b stedfast in your brethren that are eln the a Re. 12. 12. b Ja. 4. 7. world. cure the salvation of our own souls. same afjlictions are accomplished in ~T As a roaring lion. Comp. Rev. xii. your brethren that are in the world. 12. Sometimes Satan is represented Comp. for a similar sentiment, 1 Cor. as transforming himself into an angel x. 13. The meaning is, that you should of light (see N1otes on 2 Cor. xi. 14); be encouraged to endure your trials by and sometimes, as here, as a roaring the fact that your fellow-Christians lion; denoting the efforts which he suffer the same things. This considermakes to alarm and overpower us. ation might furnishconsolation to them The lion here is not the crouching lion in their trials in the following ways: -the lion stealthfully creeping towards (1.) They would feel that they were his foe-but it is the raging monarch suffering only the common lot of Chrisof the woods, who by his terrible roar tians. There was no evidence that would intimidate all so that they might God was peculiarly angry with them, become an easy prey. The particular or that he had in a peculiar manner thing referred to here, doubtless, isper- forsaken them. (2.) The fact that secution, resembling in its terrors a others were enabled to bear their trials roaring lion. When error comes in; should be an argument to prove to when seductive arts abound; when the them that they would also be able. If world allures and charms, the repre- they looked abroad, and saw that others sentation of the character of the foe is were sustained, and were brought off not of the roaring lion, but of the silent triumphant, they might be assured that influence of an enemy that has clothed this would be the case with them. (3.) himself in the garb of an angel of light. There would be the support derived 2 Cor. xi. 14. ~ Walheth about, seek- from the fact that they were not alone ing whom he may devour. ", Natural- in suffering. We can bear pain more ists have observed that a lion roars easily if we feel that we are not alone when he is roused with hunger, for -that it is the common lot —that we then he is most fierce, and most eagerly are in circumstances where we may seeks his prey. See Judg. xiv. 5. Ps. have sympathy from others. This rexxii. 13. Jer. ii. 15. Ezek. xxii. 25. mark may be of great practical value Hos. xi. 10. Zeph. iii. 3. Zech. xi. 3." to us in view of persecutions, trials, Benson. and death. The consideration sug9. Whom resist. See Notes, James gested here by Peter to sustain those iv. 7. You are in no instance to yield whom he addressed, in the trials of to him, but are in all forms to stand persecution, may be applied now to up and oppose him. Feeble in your- sustain and comfort us in every form selves, you are to confide in the arm of apprehended or real calamity. We of God. No matter in what form of are all liable to suffering. We are terror he approaches, you are to fight exposed to sickness, bereavement, death. manfully the fight of faith. Comp. We often feel as if we could not bear Notes on Eph. vi. 10-17. ~ Stedfast up under the sufferings that may be in the faith. Confiding in God. You before us, and especially do we dread are to rely on him alone, and the means the great trial-DEATH. It may furof successful resistance are to be found nish us some support and consolation in the resources of faith. See Notes to remember (I.) That this is the com. on Eph. vi. 16. ~ Kinlwing that the mon lot of men. There is nothing A. D. 60.] CHAPTER V. 237 10 But the God of all grace, that ye have suffered a while, > who hath called us unto his eter- make you perfect, b stablish, hal glory by Christ Jesus, after strengthen, settle " you. a 2 Co. 4. 16. b He. 13. 21. c 2 Th. 3. 3. d Zec. 10. 6, 12. ePs. 138. 7, 8. peculiar in our case. It proves nothing shall a husband be afraid to die! A as to the question whether we are ac- child, and shall a father? A sister, cepted of God, and are beloved by him, and shall a brother 1 It does much to that we suffer, for those whom he has take away the dread of death to reloved most have been often among the member that a mother has gone through greatest sufferers. We often think that the dark valley; that that gloomy vale our suffirings are peculiar; that there has been trod by delicate, and timid, have been none like them. Yet, if we and beloved sisters. Shall I be afraid knew all, we should find that thousands to go where they have gone? Shall I -and among them. the most wise, and apprehend that I shall find no grace pure, and good-have endured suffer- that is able to sustain me where they ings of the same kind as ours, and have found it? Must the valley of the perhaps far more intense in degree. shadow of death be dark and gloomy (2.) Others have been conveyed tri- to me, when they found it to be illumiumphantly through their trials. We nhated with the opening light of heaven? have reason to hope and to believe that Above all, it takes away the fear of, we shall also, for (a) our trials are no death when I remember that my Saviour greater than theirs have been; and (b) has experienced all the horrors which their natural strength was no greater can ever be in death; that he has slept than ours. Many of them were timid, in the tomb, and made it a hallowed and shrinking, and trembling, and felt resting-place. that they had no strength, and that 10. But the God of all grace. The they should fail under the trial. (3.) God who imparts all needful grace. It The grace which sustained them can was proper in their anticipated trials to sustain us. The hand of God is not direct them to God, and to breathe forth shortened that it cannot save. His in their behalf an earnest and affectionear is not heavy that it cannot hear. ate prayer that they might be supportHis power is as great, and his grace is ed. A prayer of this kind by an aposas fresh, as it was when the first sufferer tie would also be to them a sort of was supported by him; and that divine pledge or assurance that the needed strength which supported David and grace would be granted them. ~ Who Job in their afflictions, and the apostles hath called us unto his, eternal glory. and martyrs in theirs, is just as power- And who means, therefore, that we ful as it was when they applied to God shall be saved. As he has called us to be upheld in their sorrows. (4.) We to his glory, we need not apprehend are especially fearful of death-fearful that he will leave or forsake us. On that our faith will fail, and that we shall the meaning of the word called, see be left to die without support or conso- Notes on Eph. iv. 1. ~ After that ye lation. Yet let us remember that death have suffered a while. After you have is the common lot of man. Let us re- suffered as long as he shall appoint. member who.have died —tender females; The Greek is,, having suffered a little,' children; the timid, and the fearful; and may refer either to time or degree. those, in immense multitudes, who had In both respects the declaration concernno more strength by nature than we ing afflictions is true.'I'hey are short, have. Let us think of our own kindred compared with eternity; they are light, who have died. A wife has died, and compared with the exceeding and eter 3SS i. PETfER. [A. Do 60. 11 To him be a glory and do- I have written briefly, exhorting, minion for ever and ever. Amen. and testifying that this is the 12 By Sylvanus, b a faithful true grace of God wherein ye brother unto you, as I suppose, c stand. a c. 4. 11. b 2 Co. 1, 9. c 1 Co, 15. 1. nal weight of glory. See Notes on 2,strangers,' in ch. i. 1, may imply Cor. iv. 16 —18. S[ Make you perfect. that he had no personal acquaintance By means of your trials. The tenden- with them. Silas, however, had been cy of- affliction is'to make us peifect. much with them (comp. Acts xv. 17I Slablish. The Greek word means 31), and Peter had no doubt that h6 to set fast; to fix firmly; to render had shown himself to be a faithful immovable. Luke xvi. 26; ix. 51; brother' to them. An epistle conveyed xxii. 32. Rom. i. 11; xvi. 25. 1Thess. by his hands could not but be weliii. 2, 13, et al. ~ Strengthen. Give come. It should be observed, however, you strength to bear all this. I Settle that the expression, I suppose' has you. Literally, found you, or establish been differently interpreted by some. you on a firm foundation —steuscuse, Wetstein understands it as meaning, The allusion is to a house which is so, not that he supposed- Sylvanus to be firmly fixed on a foundation that it will a faithful brother, for who, says he, -not be moved by winds or floods. Comp. could doubt that I but that he had Notes on Matt. vii. 24, seq. written as he understood matters, hav11. To him beglory, &c. See Notes, ing carefully considered the subject, ch. iv. 11. and as he regarded things to be true,' 12. By Sylvanus. Or Silas. See and refers for illustration to Rom. viii. Notes on 2 Cor. i. 19. 1 Thess. i. 1. 18. Phil. iv. 8. Heb. xi. 9. Grotius Hie was the intimate friend and com- understands it as meaning,, if I remempanion of Paul, and had laboured much ber right;' and supposes that the idea with him in the regions where the is, that he shows his affection for them churches were situated to which this by saying that this was not the first epistle was addressed. In what man- time that he had written to them, but ner he became acquainted with Peter, that he had written before briefly, and or why he was now with him in Baby- sent the letter, as well as he could relon, isunknown. ~ A faithful brother member, by Sylvanis. But there is unto you, as I suppose. The expres- no evidence that he had written to sion as I suppose' (Xo5 7oygzo/ac), does them before, and the common interprenot imply that there was any doubt on tation is undoubtedly to be preferred. the mind of the apostle, but indicates ~ Exhorting. No small part of the rather a firm persuasion that what he epistle is taken up with exhortations. said was true. Thus Rom. viii. 18. ~IT And testifying. Bearing witness.," For I reckon (xoyg~o/xra ) that the The main design of the office of the sufferings of this present time are not apostles was to bear witness to the worthy to be compared," &c. That truth (Notes on 1 Cor. ix. 1), and is, I am fully persuaded of it; I have Peter in this epistle discharged that no doubt of it. Peter evidently had part of the functions of his office tono doubt on this point, but he probably wards the scattered Christians of Asia could not speak from any personal Minor. T That this is the true grace knowledge. He had not been with of God wherein ye stand. That the them when Silas was, and perhaps not religion in which you stand, or which at all; for they may have been'stran- you now hold, is that which is identigere' It him personally-for the word fled with the grace or favour of God. A.D. 60.1 CHAPTER V. 239 13 The church that is at Ba- 14 Greet a ye one another with bylon, elected together with you, a kiss of charity. Peace b be saluteth you; and so doth Mar- with you all that are in Christ cus my son. Jesus. Amen. a Ro. 16. 16. b Ep. 6. 23. Christianity, not Judaism or Paganistn, could not readily be supposed, moreover, was the true religion. To show this, that any one female in Babylon could and bear continual witness to it, was have such a prominence, or be so well the leading design of the apostolic known, that nothing more would be office. necessary to designate her, than merely 13. Thze church that is at Babylon, to say, the elect female.' On the word elected together with you. It will be Babylon here, and the place denoted seen at once that much of this is sup- by it, see the Intro., ~ 2. ~ And so plied by our translators; the words doth Marcus my son. Probably John'church that is' not being in the origi- Mark. See Notes on Acts xii. 12; nal. The Greek is aj aV papv3vt, dvsx- xv. 37. Why he was now with Peter WEX~', and might refer to a church, or is unknown. If this was the Mafk to a female. Wall, Mill, and some referred to, then the word son is a title others, suppose that the reference is to of affection, and is used by Peter with a Christian woman, perhaps the wife reference to his own superior age. It of Peter himself. Comp. 2 John i. is possible, however, that some other But the Arabic, Syriac, and Vulgate, Mark may be referred to, in whose as well as the English versions, supply conversion Peterhad been instrumental. the word church. This interpretation 14. Greet ye one another with a kiss seems to be confirmed by the word of charity. A kiss of love; a common rendered elected together with —cdsx- method of affectionate salutation in the ~rEX:. This word would be properly times of the apostles. See Notes on used in reference to one individual if Rom. xvi. 16. ~ Peace be with you writing to another individual, but all that are in Christ Jesus. Thai are would hardly be appropriate as applied true Christians. Notes, Eph. vi, 23 to an individual addressing a church. It Phil. iv. 7. THE SECOND EPISTLE GENERAL OF PETER. INTRODUCTION. t 1. The Genuineness and Authenticity of the Epistle. IT is well known that at an early period of the Christian history there were doubts respecting the canonical authority of the Second Epistle of Peter. The sole gr6und of the doubt was, whether Peter was the author of it. Eusebius, in the chapter of his ecclesiastical history where he speaks of the New Testament in general, reckons it among the otvetYOpEFvom (antilegomena), or those books which were not universally admitted to be genuine; literally,, those which were spoken against.' B. iii. ch. 25. This does not imply that even he, however, disbelieved its genuineness, but merely that it was numbered among those about which there had not been always entire certainty. Jerome says, ", Peter wrote two epistles,called Catholic; the second of which is denied by many to be his, because of the difference of style from the former." Origen, before him, had also said, ", Peter, on whom the church is built, has left one epistle [universally] acknowledged. Let it be granted that he also wrote a second. For it is doubted of." See Lardner, vol. vi. p. 255, Ed. Lound., 1829. Both the epistles of Peter, however, were received as genuine in the fourth and following centuries by all Christians, except the Syrians. The first epistle was never doubted to have been the production of Peter. In regard to the second, as remarked above, it was doubted by some. The principal ground of the doubt, if not the entire ground, was the difference of style between the two, especially in the second chapter, and the fact that the old Syriac translator, though he admitted the Epistle of James, which was also reckoned among the'doubtful' epistles, did not translate the Second Epistle of Peter. That version was made, probably, at the close of the first century, or in the second; and it is said that it is to be presumed that if this epistle had been then in existence, and had been regarded as genuine, it would also have been translated by him. It is of importance, therefore, to state briefly the evidence of the genuineness and authenticity of this epistle. In doing this, it is proper to regard the first epistle as undoubtedly genuine and canonical, for that was never called in question. That being admitted, the genuineness of this epistle may be argued on the following grounds. (1.) It does not appear to have been rejected by any one. It was merely doubted whether it was genuine. How far even this doubt extended is not mentioned. It is referred to only by Jerome, Origen, and Eusebius, though there is not the least evidence that even they had any doubts of its genuineness. They merely state that there were some persons who had doubts on the subject, from the difference of style between this and (cxlA) INTRODUCTION. ccxli the former epistle. This fact, indeed, as Wall has remarked (Crit. Notes on the N. T. pp. 358, 359), will serve at least to show the care which was evinced in admitting books to be canonical, proving that they were not received without the utmost caution, and that if the slightest doubt existed in the case of ally one, it was honestly expressed. (2.) Even all doubt on the subject disappeared as early as the third and fourth centuries, and the epistle was received as being unquestionably the production of Peter. The effect of the examination in the case was to remove all suspicion, and it has never since been doubted that the epistle was written by Peter; at least no doubt has arisen, except from the fact stated by Jerome and Origen, that it was not universally admitted to be genuine. (3.) This epistle purports to have been written by the author of the former, and has all the internal marks of genuineness which could exist. (a) It bears the inscription of the name of the same apostle. ", Simon Peter, a servant, and an apostle, of Jesus Christ." ch. i. 1. (b) There is an allusion in ch. i. 14, which Peter only could appropriately make, and which an impostor, or forger of an epistle, would hardly have thought of introducing.,, Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me." Here, there is an evident reference to the Saviour's'prediction of the death of Peter, recorded in John xxi. 18, 19. It is conceivable, indeed, that an adroit forger of an epistle might have introduced such a circumstance;. but the supposition that it is genuine is much more natural. It is such an allusion as Peter would naturally make; it would have required much skill and tact in another to have introduced it so as not to be easily detected, even if it had occurred to him to personate Peter at all. Would not a forger of an epistle have been likely to mention particularly what kind of death was predicted by the Saviour, and not to have made a mere allusion 1 (c) In ch. i. 16-18, thele is another allusion of a similar kind. The writer claims to have been one of the, eye-witnesses of the majesty' of the Lord Jesus when he was transfigured in the holy mount. It was natural for Peter to refer to this, for he was with him; and he has mentioned it just as one would be likely to do who had actually been with him, and who was writing from personal recollection. A forger of the epistle would have been likely to be more particular, and would have described the scene more minutely, and the place where it occurred, and would have dwelt more on the nature of the evidence furnished there of the divine mission of the Saviour. (d) In ch. iii. 1, it is stated that this is a second epistle written to the same persons as a former one had been; and that the writer aimed at substantially the same object in both. Here the plain reference is to the first epistle of Peter which has always been acknowledged to be genuine. It may be said that one who forged the epistle might have made this allusion. This is true, but it may be doubtful whether he would do it. It would have increased the liability to detection, for it would not be easy to imitate the manner, and to carry out the views of the apostle. (4.) To these considerations it may be added, that there is clear internal evidence of another kind to show that it was written by Peter. This evidence, too long to be introduced here, may be seen in Michaelis' Introduction, iv. 349 —356. The sum of this internal evidence is, that it would not have been practicable for a writer of the first or second century to have imitated Peter so as to have escaped detection, and that, in general, it is not difficult to detect the books that were forged in imitation of, and in the name of, the apostles. As to the alleged objection in regard to the difference of the style in the second chapter, see Michaelis, iv. pp. 352-356. Why it was not inserted in 21 ccllii INTRODUCTION. the old Syriac version is not known. It is probable that the author of that ver~ sion was exceedingly cautious, and did not admit any books about which he had any doubt. The fact that this was doubted by some, and that these doubts were not removed from his mind, as in the case of the Epistle of James, was a good reason for his not inserting it, though it by no means proves that it is not genuine. It came, however, to be acknowledged afterwards by the Syrians as genuine and canonical. Ephrem the Syrian, a writer of the fourth century, not only quotes several passages of it, but expressly ascribes it to Peter. Thus, in the second volume of his Greek works, p. 387, he says,'The blessed Peter, also, the Coryphaeus of the apostles, cries, concerning that day, saying, The day of the Lord cometh as a thief in the night, in which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat.' This is literally quoted (in the Greek) from 2 Peter, iii. 12. See Michaelis, as above, p. 348. And Asseman, in his catalogue of the Vatican Manuscripts, gives an account of a Syriac book of Lessons to be read, in which is one taken from this epistle. See Michaelis. These considerations remove all reasonable doubt as to the propriety of adoitting this epistle into the canon, as the production of Peter. ~ 2. The Time when the Epistle was written. In regard to the time when this epistle was written, nothing can be determined with absolute certainty. All that appears on that subject from the epistle itself is, that at the time of writing it the author was expecting soon to die. cho i. 14., Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me." What evidence he had that he was soon to die he has not informed us, nor is it known even what he meant precisely by the word shortly. The Greek word (cqX3,vs) is indeed one that would imply that the event was expected not to be far off; but a man would not unnaturally use it who felt that he was growing old, even though he should in fact live several years afterwards. The Saviour (John xxi. 18) did not state to Peter when his death would occur, except that it would be when he should be, old;' rad the probability is, that the fact that he was growing old was the only intimation that he had that he was soon to die. Ecclesiastical history informs us that he died at Rome, A. D. 66, in the 12th year of the reign of Nero. See Calmet, Art. Peter. Comp. Notes on John xxi. 18,19. Lardner supposes, from ch. i. 13-15 of this epistle, that this was written not long after the first, as he then says that he, would not be negligent to put them in remembrance of these things.' The two epistles he supposes were written in the year 63 or 64, or at the latest 65. Michaelis supposes it was in the year 64; Calmet that it was in the year of Christ 68, or according to theVulgar Era, A. D. 65. Probably the year 64 or 65 would not be far from the real date of this epistle. If so, it was, according to Calmet, one year only before the martyrdom of Peter (A. D. 66), and six years before the destruction of Jerusalem by Titus, A. D. 71. ~ 3. The Persons to whom this Eepistle was written, and the place where On this subject there is no room for doubt. In ch. iii. 1, the writer says,,, This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance." This epistle was written, therefore, to the same persons as the former. On the question to whom that was addressed, see the Intro. to that epistle, ~ 1. The epistles were addressed to per. sons who resided in Asia Minor, and in both they are regarded as in the midst of trials, No certain intimation of the place where this epistle was written is given in the epistle itself. It is probable that it was at the same place as the former, as if it had not h — we may presume that there would have been some reference to the fact that i,, had changed his residence, or some local allusion which would have enabled us to determine the fact. If he wrote this epistle from Babylon, as he did the former one (see Intro, -to that epistle, ~ 2), it is not known why he was so soon removed to Rome, and became a martyr there. Indeed, every thing respecting the last days of this apostle is involved in great uncertainty. See the article Peter in Calmet's Dictionary. See these questions examined also in Bacon's Lives of the Apostles, pp, 258 —279, 4. The Occasion on which the yEpistle was written, The first epistle was written in view of the trials which those to whom it was addressed were then enduring, and the persecutions which they had reason to anticipate, ch. i. 6, 7; iv. 12-19; v. 8-11. The main object of that epistle was to comfort them in their trials, andt to encourage them to bear them with a Christian spirit, imitating the example of the Lord Jesus. This epistle appears to have been written, not so much in view of persecutions and bodily sufferings, real or prospective, as in view of the fact that there were teachers of error among them, the tendency of whose doctrine was to turn them away from the gospel. To those teachers of error, and to the dangers to which they were exposed on that account, there is no allusion in the first epistle, and it would seem not to be improbable that Peter had been informed that there were such teachers among them after he had written and despatched that. Or, if he was not thus in4 formed of it, it seems to have occurred to him that this was a point of great importance which had not been noticed in the former epistle, and that an effort should be made by apostolic influence and authority to arrest the progress of error, to counteract the influence of the false teachers, and to confirm the Chris, tians of Asia Minor in the belief of the truth. A large part of the epistle, therefore, is occupied in characterizing the teachers of error, in showing that they would certainly be destroyed, and in stating the true doctrine in opposition to what they held. It is evident that Peter supposed that the danger to which Christians in Asia Minor were exposed from these errors, was not less than that to which they were exposed from persecution, and that it was of as much importance to guard them from those errors as it was to sustain them in their trials. The characteristics of the teachers referred to in this epistle, and the doctrines which they taught, were the following: 1. One of the prominent errors was a denial of the Lord that bought them. ch. ii. 1. On the nature of this error, see Notes on that verse. 2. They gave indulgence to carnal appetites, and were sensual,corrupt, beastlyt lewd. vs. 10, 12, 13, 14, 19. Comp. Jude 4, 8, 16. It is remarkable that so many professed reformers have been men who have been sensual and lewd men, who have taken advantage of their character as professed religious teachers, and as reformers, to corrupt and -betray others. Such reformers often begin with pure intentions, but a constant familiarity with a certain class of vices tends to corrupt the mind, and to awaken in the soul passions which would otherwise have slept; and they fall into the same vices which they attempt to reform. It should be said. however, that many professed reformers are corrupt at heart, and only make use of their pretended zeal in the cause of reformation to give thena the opportunity to ind-ulge their base propensities. 'OctXiv INTRODUCTION. 3. They were disorderly in their views, and, radical' in their rnovements The tendency of their doctrines was to unsettle the foundations of order and government; to take away all restraint from the indulgence of carnal propensi. ties, and to break up the very foundations of good order in society. ch. ii. 1012. They, walked after the flesh in the lust of uncleanness;' they' despised government' or authority; they were'presumptuous and self-willed;' they'were not afraid to speak evil of dignities;' they were like'natural brute beasts;' they'spoke evil of the subjects which they did not understand.' It is by no means an uncommon thing for professed reformers to become anti-govern. ment men, or to suppose that all the restraints of law stand in their way, and that they must be removed in order to success. They fix the mind on one thing to be accomplished. That thing magnifies itself until it fills all the field of vision. Every thing which seems to oppose their efforts, or to uphold the evil which they seek to remove, they regard as an evil itself; and as the laws and the government of a country often seem to sustain the evil, they become opposed to the government itself, and denounce it as an evil. Instead of endeavouring to enlighten the public mind, and to modify the laws by a course of patient effort, they array themselves against them, and seek to overturn them. For the same reasonr, also, they suppose that the church upholds the evil, and become the deadly foe of all church organizations. 4. They were seductive and artful, and adopted a course of teaching that was fitted to beguile the weak, and especially to produce licentiousness of living. ch. ii. 14. They were characterized by'adulterous' desires; and they practised their arts particularly on the'unstable,' those who were easily led away by any new and plausible doctrine that went to unsettle the foundations of rigid nlo. rality. 5. They adopted a pompous mode of teaching, distinguished for sound rather than for sense, and proclaimed themselves to be the special friends of liberal views, and of a liberal Christianity. ch. ii. 17, 18, 19.'hey were like, wells without water;' clouds that were carried about with a tempest;' they spake great swelling words of vanity,' and they promised, liberty' to those who would embrace their views, or freedom from the restraints of bigotry and of a narrow and gloomy religion. This appeal is usually made by the advocates of error. 6. They had been professed Christians, and had formerly embraced the more strict views on morals and religion which were held by Christians in general. ch. ii. 20-22. From this, however, they had departed, and had fallen into practices quite as abominable as those of which they had been guilty before their pretended conversion. 7. They denied the doctrines which the apostles had stated respecting the end of the world. The argument on which they based this denial was the fact that all things continued unchanged as they had been from the beginning, and that it might be inferred from that that the world would be stable. ch. iii. 3, 4. They saw no change in the laws of nature; they saw no indications that the world was drawing to a close, and they inferred that laws so stable and settled as those were which existed in nature would continue to operate, and that the changes predicted by the apostles were impossible. A large part of the epistle is occupied in meeting these errors, and in so portraying the characters of their advocates as to show what degree of reliance was to be placed on their preaching. For a particular view of the manner in which these errors are met, see the analysis to chs. ii. and iii. This epistle is characterized by the same earnest and tender manner as the INTRODUCTION. ccxlv first, and by a peculiarly ", solemn grandeur of imagery and diction." The apostle in the last two chapters had to meet great and dangerous errors, and the style of rebuke was appropriate to the occasion. He felt that he himself was soon to die, and, in the prospect of death, his own mind was peculiarly impressed with the solemnity and importance of coming events. He- believed that the errors which were broached tended to sap the very foundations of the Christian faith and of good morals, and his whole soul is roused to meet and counteract them. The occasion required that he should state in a solemn manner what was the truth in regard to the second advent of the Lord Jesus; what great changes were to occur; what the Christian might look for hereafter; and his soul kindles with the sublime theme, and he describes in glowing imagery, and in impassioned language, the end of all things, and exhorts them to live as became those who were looking forward to so important events. The practical effect of the whole epistle is to make the mind intensely solemn, and to put it into a position of waiting for the coming of the Lord. On the simi. arity between this epistle (ch. ii)- and the Epistle of Jude, see Intro. to Jude. THE SECOND EPISTLE GENERAL OF PETER. CHAPTER I. Iprecious faith with us through IMON' Peter, a servant and the righteousness of 2 God and an apostle of Jesus Christ, to our Saviour Jesus Christ: them that have obtained like a I or, Symeon. a Ep. 4, 5. 2 our God and Saviour. CHAPTER I. that they were in danger of being shaken in the faith by the seductive inANALYSIS OF THE CHAPTER. fluence of error, and he says, therefore, This chapter comprises the following (ver. 13) that it was proper, as long as subjects: — he remained on earth, to endeavour to I. The usual salutations. vs. 1, 2. excite in their minds a lively rememII. A statement that all the mercies brance of the truths which they had which they enjoyed pertaining to life believed; that the opportunity for his and godliness, had been conferred by doing this must soon cease, as the pethe power of God, and that he had riod was approaching when he must be given them exceeding great and precious removed to eternity, in accordance with promises. vs. 3, 4. It was mainly with the prediction of the Saviour (ver. 14), reference to these, promises' that the but that he would endeavour to make epistle was written, for they had been so permanent a record of his views on assailed by the advocates of error (ch. these important subjects that they might ii. iii.), and it was important that Chris- always have them in remembrance. ver. tians should see that they had the pro- 15. mise of a future life. Comp. ch. iii. VI. A solemn statement that the 5-14. doctrines which had been taught them, III. An exhortation to abound in and which they had embraced, were Christian virtues; to go on making not cunningly devised fables, but were constant attainments in knowledge, and true. vs. 16-21. In support of this temperance, and patience, and godli- the apostle appeals to the following ness, and brotherly kindness, and cha- things: rity. vs. 5-9. (a) The testimony to the fact that IV. An exhortation to endeavour to Jesus was the Son of God, which Peter make their calling and election sure, had himself heard given on the mount that so an entrance might be minis- of transfiguration. vs. 17, 18. tered unto them abundantly into the (b) Prophecy. These truths, on kingdom of the Redeemer. vs. 10, 11. which he expected them to rely, had V. The apostle says that he will en- been the subject of distinct prediction, deavour to keep these things before and they should be held, whatever were their minds. vs. 12-15. He knew the plausible arguments of the false well that they were then established in teachers. vs. 19, 20. the truth (ver. 12), but he evidently felt The general object, therefore, of this (246) A. D. 66.1 CHAPTER I. 247 2 Graco and pea," " be mul- 3 According as his divine tiplied unto you through the power hath given unto us allb knowledge of God, and of Jesus things that pertain unto life and our Lord, a Da. 4. 1, 6,25. b Ps. 84. 11. 1 Ti. 4. 8. chapter is to affirm the truth of the this be the true rendering, it furnishes great facts of religion, on which their an argument for the divinity of the hopes were based, and thus to prepare Lord Jesus Christ. Bp. Middleton, the way to combat the errors by which SIade, Valpy, Bloomfield, and others, these truths were assailed. The first contend that this is the true and proper assures them that the doctrines which rendering. It is doubted, however, by they held were true,.and then, in chs. Wetstein, Grotius, and others. Erasii. and iii., meets the errors by which mus supposes that it may be taken in they were assailed. either sense. The construction, though I. Simon Peter. Marg., Symeon. certainly not a violation of the laws of The name is written either Simon or the Greek language, is not so free from Simeon — pfcov or YvecS;v. Either all doubt as to make it proper to use word properly means hearing, and per- the passage as a proof-text in an arguhaps, like other names, was at first sig- ment for the divinity of the Saviour. nificant. The first epistle (ch. i. 1) It is easier to prove the doctrine from begins simply,, Peter, an apostle,' &c. other texts that are plain, than to The name Simon, however, was his show that this must be the meaning proper name, Peter, or Cephas, having here. been added to it by the Saviour. John 2. Grace and peace be multiplied i. 42. Comp. Matt. xvi. 18. ~i A ser- unto you throzugh the knowledge of rant and an apostle of Jesus Christ. God, and of Jesus ouzr Lord. That In the first epistle the word apostle only is, grace and peace abound to us, or is used. Paul, however, uses the word may be expected to be conferred on us servant as applicable to himself in abundantly, if we have a true knowRom. i. 1, and to himself and Timothy ledge of God and of the Saviour. Such in the commencement of the epistle to a knowledge constitutes true religion: the Philippians. ch. i. 1. See Notes for in that we find grace-the grace on Rorn. i. 1. [ To them that have that pardons and sanctifies; and peace obtained like precious faith with us. - peace of conscience, reconciliation With us who are of Jewish origin. with God, and calmness in the trials This epistle was evidently written to of life. See Notes on John xvii. 3. the same persons as the former (Intro., 3. According as his divine power ~ 3), and that was intended to embrace hath given unto us. All the effects of many who were of Gentile origin. the gospel on the human heart are in Notes, 1 Pet. i. 1. The apostle ad- the Scriptures traced to the power of dresses them all now, whatever was God. See Notes on Rom. i. 16. There their origin, as heirs of the common are no moral means which have ever faith, and as in all respects brethren. been used that have such power as the ~ Through the righteousness of God. gospel; none through which God has Through the method of justification done so much in changingthe character which God has adopted. See this fully and affecting the destiny of man. IT All explained in the Notes on Rom. i. 17. things that pertain unto life and god~ God and ovur Slaviocur Jesus Christ. liness. The reference here in the word Marg., ozur God and Saviour. The life is undoubtedly to the life of reliGreek will undoubtedly bear the con- gion; the life of the soul imparted by attraction given in the margin, and if the gospel. The word godliness is 248 II. PETER. [A. D. 66 godliness, through the know- 4 Whereby are given unto us ledge of him that hath called us exceeding great arid precious'to glory and virtue: or, by. a 2 Ti. 1. 9. synonymous with piety. The phrase rious divine efficiency that we are called according as' (osZ) seems to be con- into the kingdom of God. nected with the sentence in ver. 5. 4. Whereby - iAl J.'Through, Forasmuch as he has conferred on us which'-in the plural number, referring these privileges and promises connected either to the glory and virtue in the pre. with life and godliness, we are bound, vious verse, and meaning that it was by in order to obtain all that is implied in that glorious divine efficiency that these these things, to give all diligence to add promises were given; or, to all the to ourfaith, knowledge,' &c. ~' Through things mentioned in the previous verse, the knowledge of him. By a proper meaning that it was through those aracquaintance with him, or by the right rangements, and in order to their cornkind of knowledge of him. Notes, pletion, that these great and glorious John xvii. 3. ~' That hath called us promises were made. The promises to glory and virtue. Marg., by. Gr., given are in connection with the plan through glory,' &c. Doddridge sup- of securing'life and godliness,' and are poses that it means that he has done a part of the gracious arrangements for'this,by the strengthening virtue and that object. 91 Exceeding great and energy of his spirit.' Rosenmiiller precious promises. A promise is a A renders it,, by glorious benignity.' Dr. assurance on the part of another o' Robinson (Lex.) renders it,, through some good for which we are dependent a glorious display of his efficiency.' on him. It implies (1.) That the thing The objection which any one feels to is in his power; (2.) That h1, may bethis rendering arises solely from the stow it or not as he pleases; (3.) That word virtue, from the fact that we are we cannot infer from any process of not accustomed to apply that word to reasoning that it is his purpose to be.. God. But the original word (e&psiS) stow it on us; and (4.) That it is a is not as limited in its signification as favour which we can obtain only from the English word is, but is rather a him, and not by any independent effort word which denotes a good quality or of our own. The promises here refer. excellence of any kind. In the ancient red to are those which pertain to salvaclassics it is used to denote manliness, tion. Peter had in his eye probably vigour, courage, valour, fortitude; and all that then had been revealed which the word would rather denote energy contemplated the salvation of the peoor power of some kind, than what we ple of God. They are called' exceedcommonly understand by virtue, and ing great and precious,' because of their would be, therefore, properly applied value in supporting and comforting the to the energy or efficiency which God soul, and of the honour and felicity has displayed in the work of our sal- which they unfold to us. The provation. Indeed, when applied to moral maises referred to are doubtless those excellence at all, as it is in ver. 5 of this which are made in connection with the chapter, and often elsewhere, it is per- plan of salvation revealed in the gospel, haps with a reference to the energy, bold- for there are no other promises made ness, vigour, or courage which is evinced to man. They refer to the pardon of in overcoming our evil propensities, sin; strength, comfort and support in and resisting allurements and tempta- trial; a glorious resurrection; and a tions. According to this interpretation, happy immortality. If we look at the the passage teaches that it is by a glo- greatness and glory of the objeets, we A. D. 66.] CHAPTER I. 249 promises; a that by these ye might be partakers b of the divine naa 2 Co. 7. 1. blHe. 12. 10. shall see that the promises are in fact that verse. In regard to the language exceedingly precious; or if we look at here used, it may be observed, (1.) That their influence in supporting and ele- it is directly contrary to all the notions vating the soul, we shall have as dis- of Pantheism-or the belief that all tinct a view of their value. The pro- things are now God, or a part of Godmise goes beyond our reasoning pow- for it is said that the object of the proers; enters a field which we could not mise is, that we, may become partakers otherwise penetrate-the distantfuture; of the divine nature;' not that we are and relates to what we could not other- now. (2.) It cannot be taken in so wise obtain. All that we need in trial, literal a sense as to mean that we can is the simple promise of God that he ever partake of the divine essence, or will sustain us; all that we need in that we shall be absorbed into the dithe hour of death, is the assurance of vine nature so as to lose our individuour God that we shall be happy for ality. This idea is held by the Budever. What would this world be hists, and the perfection of being is without a promise How impossi- supposed by them to consist in such ble to penetrate the future! How absorption, or in losing their own indark that which is to come would be! dividuality, and their ideas of happiness How bereft we should be of consola- are graduated by the approximation tion! The past has gone, and its de- which may be made to that state. But parted joys and hopes can never be re- this cannot be the meaning here, becalled to cheer us again; the present cause (a) It is in the nature of the may be an hour of pain, and sadness, case impossible. There must be for and disappointment, and gloom, with ever an essential difference between a perhaps not a ray of comfort; the fu- created and an uncreated mind. (b) ture only opens fields of happiness to This would argue that the divine Mind our vision, and every thing there de- is not perfect. If this absorption was pends on the will of God, and all that necessary to the completeness of the we can know of it is from his promises. character and happiness of the divine Cut off from these, we have no way being, then he was imperfect beforeeither of obtaining the blessings which if before perfect, he would not be after we desire, or of ascertaining that they the absorption of an infinite number can be ours. For the promises of God, of finite and imperfect minds. (c) In therefore, we should be in the highest all the representations of heaven in the degree grateful,- and in the trials of life Bible, the idea of individutality is one we should cling to them with unwa- that is prominent. Individuals are vering confidence as the only things represented everywhere as worshippers which can be an anchor to the soul. there, and there is no intimation that ~U That by these. Gr.,' through these.' the separate existence of the redeemed That is, these constitute the basis of is to be absorbed and lost in the essence your hopes of becoming partakers of of the Deity. Whatever is to be the the divine nature. Comp. Notes on 2 condition of man hereafter, he is to Cor. vii. 1. ~ Partakers of the divine have a separate and individual exist. nature. This is a very important, ence, and the number of intelligent beand a difficult phrase. An expres- ings is never to be diminished either by sion somewhat similar occurs in Heb.N annihilation, or by their being united to xii. 10. "-That we might be par- any other spirit so that they shall betakers of his holiness." See Notes on come one. The reference then, in this 250 II. PETER. [A. D. 66. ture, having escaped a the cor- ruption that is in the world a c. 2. 18, 20. through lust. place, must be to the moral nature of forty, in comparison with this; and God, and the meaning is, that they then, if his improvement in every simiwho are renewed become participants lar number of years hereafter should of the same moral nature; that is, of be equal to this, who can tell the height the same views, feelings, thoughts, pur- to which he will rise? (2.) We are poses, principles of action. Their na- here limited in our powers of learning ture as they are born, is sinful, and about God or his works. We become prone to evil (Eph. ii. 3); their nature acquainted with him through his works as they are born again, becomes like -by means of the senses. But by the that'of God. They are made like God; appointment of this method of becomand this resemblance will increase more ing acquainted with the external world, and more for ever, until in a much the design seems to have been to achigher sense than can be true in this complish a double work quite contraworld, they may be said to have be- dictory-one to help us, and the other come 4 partakers of the divine nature.' to hinder us. One is, to give us the Let us remark then, (a) That man means of communicating with the exonly, of all the dwellers on the earth, ternal world-by the sight, the hearing, is capable of rising to this condition. the smell, the touch, the taste. The The nature of all the other orders of other is to shut us out from the extercreatures here below is incapable of nal world except by these. The body any such transformation that it can be is a casement, an enclosure, a prison said that they become ", partakers of the in which the soul is incarcerated, from divine nature." (b) It is impossible which we can look out on the universe now to estimate the degree of approxi- only through these organs. But supmation to which man may yet rise to- pose, as may be the case in a future wards God, or the exalted sense in state, there shall be no such enclosure, which the term may yet be applicable and that the whole soul may look dito him; but the prospect before the rectly on the works of God-on spiritbeliever in this respect is most glorious. ual existences, on God himself-who Two or three circumstances may be then can calculate the height to which referred to here as mere hints of what man may attain in becoming a,parw.e may yet be: (1.) Let any one re- taker of the divine nature' (3.) We flect on the amazing advances made shall have an eternity before us to grow by himself since the period of infancy. in knowledge, and in holiness, and in But a few, a very few years ago, he conformity to God. Here, we attempt knew nothing. He was in his cradle, to climb the hill of knowledge, and a poor, helpless infant. He knew not having gone a few steps-while the top the- use of eyes, or ears, or hands, or is still lost in the clouds-we lie down feet. He knew not the name or use and die. We look at a few things; of any thing, not even the name of become acquainted with a few elemen father or mother. He could neither tary principles; make a little progress walk, nor talk, nor creep. He knew in virtue, and then all our studies and not even that a candle would burn him efforts are suspended, and, we fly if he put his finger there. He knew away." In the future world we shall not how to grasp or hold a rattle, or have an eternity before us to make what was its sound, or whence that progress in knowledge, and virtue, and sound, or any other sound, came. Let holiness, uninterrupted; and who can him think what he is at twenty, or tell in what exalted sense it may yet A. D. 66.] CHAPTER I. 251 5 And beside this, giving all diligence, add to your faith vira Ph. 4. 8. b Ph.. 9. tue; a and to virtue knowledge;. be true that we shall be' partakers of one which he has specified. The de. the divine nature,' or what attainments sign of the apostle is to say, in an emwe may yet make? IT Having escaped phatic manner, that we are to strive to the corruption that is in the world possess and exhibit all these virtues; through lust. The world is full of in other words, we are not to content corruption. It is the design of the ourselves with a single grace, but are Christian plan of redemption to deliver to cultivate all the virtues, and to enus from that, and to make us holy; deavour to make our piety complete in and the means by which we are to be all the relations which we sustain. The made like God, is by rescuing us from essential idea in the passage before us its dominion. seems to be, that in our religion we are 5. And beside this (xa avti,'vZve'o). not to be satisfied with one virtue, or Something here is necessary to be un- one class of virtues, but that there is to derstood in order to complete the sense. be (1.) a diligent vULTIVATION of our The reference is to ver. 3; and the con- virtues, since the graces of religion are nection is, since (ver. 3) God has given as susceptible of cultivation as any us these exalted privileges and hopes, other virtues; (2.) that there is to be in respect to this (xcavz or 8Hi being PROGnRESS made from one virtue to anunderstood), or as a consequence fairly other, seeking to reach the highest posflowing from this, we ought to give sible point in our religion; and (3.) all diligence that we may make good that there is to be an ACCUMULATION use of these advantages, and secure as of virtues and graces; or we are not high* attainments as we possibly can,. to be satisfied with one class, or with We should add one virtue to another, the attainments which we can make in that we may reach the highest possible one class. We are to endeavour to elevation in holiness.' ~ Giving all add on one after another until we have diligence. Gr.,, Bringing in all zeal become possessed of all. Faith, peror effort.' The meaning is, that we haps, is mentioned first, because that is ought to make this a distinct and defi- the foundation of all Christian virtues, nite object, and, to apply ourselves to and the other virtues are required to it as athing to be accomplished. ITAdd be added to that, because, from the to your faith virttue. It is not meant place which faith occupies in the plan in this verse and the following that we of justification, many might be in danare to endeavour particularly to add ger of supposing that if they had that these things oneto another in the order they had all that'was necessary. in which they are specified, or that we Comp. James ii. 14, seq. In the Greek are to seek first to have faith, and then word rendered' add' (E'raXop" 7 r50 s), to add to that virtue, and then to add then, is an allusion to a chorus-leader knowledge to virtue rather than to faith, among the Greeks, and the sense is &c. The order in which this is to be well expressed by Doddridge, ",be done, the relation which one of these careful to accompany that belief with things may have to another, is not the all the lovely train of attendant graces," point aimed at, nor are we to suppose Or, in other words, ", let -faith lead that any other order of the words would on as at the head of the choir or the not have answered the purpose of the graces, and let all the others follow apostle as well, or that any one of the in their order.' The word here renvirtues specified would not sustain as dered virtue, is the same which is direct a relation to any other, as the used in ver. 3, and there is included 252 II. PETER. rA. D. 66. 6 And to knowledge temper- kindness;d and to brotherly kind ance; a and to temperance pa- ness charity. e tience;b and to patience godli- 8 For if these things be in ness; c you, and abound, they make you 7 And to godliness brotherly that ye shall neither be' barren a 1 Co.. 25. b Ja. 1. 4. c 1 Ti. 4. 7. nor unfruitful f in the knowledge d Jno. 13. 34. 35. e 1 Co. 13. 1-3. 1 idle. of our Lord Jesus Christ. f Jno. 15. 2-6. in it, probably, the same general idea indulgence beyond the limits which which was noticed there. All the the law of God allows. X And to tem things which the apostle specifies, un- perance patience. Notes on James i. 4. less knowledge be an exception, are I And to patience godliness. True virtues in the sense in which that word piety. Notes on ver. 3. Comp. 1 Tim. is commonly used, and it can hardly ii. 2; iii. 16; iv. 7, 8; vi. 3, 5, 6, 11. be supposed that the apostle here meant 7. And to godliness brotherly kindto use a general term which would in- ness. Love to Christians as such. See elude all of the others. The probability Notes on John xiii. 34. Heb. xiii. 1. is, therefore, that by the word here he ST And to brotlherly kindness charity. has reference to the common meaning Love to all mankind. There is to be of the Greek word, as referring to man- a peculiar affection for Christians as of liness, courage, vigour, energy; and the the same family; there is to be a true sense is, that he wished them to evince and warm love, however, for all the whatever firmness or courage might be race. See Notes on 1 Cor. xiii. necessary in maintaining the principles 8. For if these things be in you, and of their religion, and in enduring the abound. If they are in you in rich trialsto which their faith might be sub- abundance; if you are eminent for jected. True virtue is not a tame and these things. ~ They make you that passive thing. It requires great energy ye shall neither be barren nor unfruitand boldness, for its very essence is ful. They will show that you are not firmness, manliness, and independence. barren or unfruitful. The word ren~ And to virtue knowledge. The know- dered barren, is in the margin idle. ledge of God and of the way of salva- The word idle more accurately expresses tion through the Redeemer. ver. 3. the sense of the original. The meanComp. ch. iii. 8. It is the duty of ing is, that if they evinced these things, every Christian to make the highest it would show (1.) that they were dilipossible attainments in knowledge. gent in cultivating the Christian graces; 6. And to knowIedge temperance. and (2.) that it was not a vain thing On the meaning of the word temper- to attempt to grow in knowledge and ance, see Notes on Acts xxiv. 25, and virtue. Their efforts would be followed 1 Cor. ix. 25. The word here refers by such happy results as to be an ento the mastery over all our evil inclina- couragement to exertion. In nothing tions and appetites. We are to allow is there, in fact, more encouragement none of them to obtain control over than in the attempt to become eminent us. See Notes on 1 Cor. vi. 12. This in piety. On no other efforts does God would include, of course, abstinence smile more propitiously than on the from intoxicating drinks; but it would attempt to secure the salvation of the also embrace all evil passions and pro- soul and to do good. A small part of pensities. Every thing is to be con- the exertions which men put forth to fined within proper limits, and to no become rich, or learned, or celebrated propensity of our nature are we to give for oratory, or heroism, would secure A. D. 66.1 CHAPTER I. 253 9 But lie that lacketh these afar off, and hath forgotten that things is blind, a and cannot see he was purged from his old sins. a 1 Jno. 2. 9-11. 10 Wherefore the rather, the salvation of the soul. In the for- sue if in the end it shall be found that mer, also, men often fail; in the latter, we are destitute of all real piety. The never. general thought is, that religion is of 9. But he that lacketh these things sufficient importance to claim our highis blind. He has no clear views of the est diligence, and to arouse us to the nature and the requirements of religion. most earnest efforts to obtain the assurSf And cannot see ajfr off. The ance of salvation. ~ To make your word used here, which does not occur calling and election sure. On the elsewhere in the New Testament meaning of the word calling, see Notes (moartdaso), means to shut the eyes; on Eph. iv. 1. On the meaning of the i. e. to contract the eyelids, to blink, to word election, see Notes on Rom. ix. 11. twinkle, as one who cannot see clearly, 1 Thess. i. 4. Comp. Eph. i. 5. The and hence to be near-sighted. The word rendered election here (Ix.oys), meaning here is, that he is like one occurs only in this place and in Acts who has an indistinct vision; one who ix. 15; Rom. ix. 11; xi. 5, 7, t28; 1 can see only the objects that are near Thess. i. 4, though corresponding words him, but who has no correct apprehen- from the same root denoting the elect, sion of objects that are more remote. to elect, to choose, frequently occur. He sees but a little way into the true The word here used means election, nature and design of the gospel. He referring to the act of God, by which does not take those large and clear those who are saved are chosen to eterviews which would enable him to corm- nal life. As the word calling must prehend the whole system at a glance. refer to the act of God, so the word ~TAnd hath forgotten that he was election must; for it is God who both purged from his old sins. He does calls and chooses those who shall be not remember the obligation which saved. The word in the Scriptures grows out of the fact that a system has usually refers to the actual choosing been devised to purify the heart, and of those who shall be saved; that is, that he has been so far brought under referring to the time when they, in fact, the power of that system as to have become the children of God, rather than his sins forgiven. If he had any just to the purpose of God that it shall be view of that, he would see that he was done; but still there must have been an under obligation to make as high at- eternal purpose, for God makes no tainments as possible, and to cultivate to choice which he did not always intend the utmost extent the Christian graces. to make.; The word sure, means firm, 10. Wherefore the rather, brethren, steadfast, secure (pE3spcv). Here the give diligence. ver. 5.'In view of reference must be to themselves; that these things, give the greater diligence is, they were so to act as to make it to secure your salvation.' The consi- certain to themselves that they had derations on which Peter based this been chosen, and were truly called into appeal seem to have been the fact that the kingdom of God. It cannot refer such promises are made to us, and such to God, for no act of theirs could make hopes held out before us; the degree it more certain on his part if they had of uncertainty thrown over the whole been actually chosen to eternal life. matter of our personal salvation by low Still, God everywhere treats men as attainments in the divine life, and the moral agents, and what may be absodreadful condemnation which will en- lutely certain in his mind from the 22 254 IL PETER. [A. D. 6d. brethren,give diligence" to make for b if ye de these things, ye your calling and election sure: shall never fall: a c. b 17 no. Jno.3. 19. Re. 22. 14. mere purpose that it shall be so, is to to us. It can be made sure to our own be made certain to us only by evidence, minds only by our own exertions; by and in the free exercise of our own obtaining evidence that we are in fact powers. The meaning here is, that the children of God. There can be no they were to obtain such evidences of evidence that salvation will be ours unpersonal piety as to put the question less there is a holy life; that is, unless whether they were called and chosen, there is true religion. Whatever may so far as their own minds were con- be the secret purpose of God in regard cerned, to rest; or so as to have un- to us, the only evidence that we have doubted evidence on this point. The that we shall be saved is to be found Syriac, the Vulgate, and some Greek in the fact that we are sincere Chrismanuscripts, insert here the expression tians, and are honestly endeavouring to' by your good works;' that is, they do his will. (3.) It is possible to make were to make their calling sure by their our calling and election sure; that is, good works, or by holy living. This to have such evidence on the subject clause, as Calvin remarks, is not author- that the mind shall be calm, and that ized by the best authority, but it does there will be no danger of deception. not materially affect the sense. It was If we can determine the point that we undoubtedly by their, good works' in are in fact true Christians, that settles the sense of holy living, or of lives the matter-for then the unfailing proconsecrated to the service of God, that mise of God meets us that we shall be they were to obtain the evidence that saved. In making our salvation sure they were true Christians; that is, that to our own minds, if.we are in fact they had been really called into the true Christians, we have not to go into kingdom of God, for there is nothing an argument to prove that we have else on which we can depend for such sufficient strength to resist temptation, evidence. God has given no assurance or that we shall be able in any way to to us by name that he intends to save keep ourselves. All that matter is setus. We can rely on no voice, or tied by the promise of God, that if we vision, or new revelation, to prove that are Christians we shall be kept by him it is so. No internal feeling of itself, to salvation. The only question that no raptures, no animal excitement, no is to be settled is, whether we are in confident persuasion in our own minds fact true Christians, and all beyond that we are elected, can be proof in the that may be regarded as determined case, and the only certain evidence on immutably. But assuredly it is possiwhich we can rely is that which is ble for a man to determine the question found in a life of sincere piety. In whether he is or is not a true Chrisview of the important statement of tian. (4.) If it can be done, it should Peter in this verse, then, we may re- be. Nothing is more important for us mark (I.) that he believed in the doc- to do than this; and to this great intrine of election, for he uses language quiry we should apply our minds with which obviously implies this, or such unfaltering diligence, until by the grace as they are accustomed to use who be- of God we can say that there are no lieve the doctrine. (2.) The fact that lingering doubts in regard to our final God has chosen those who shall be salvation. ~ For if ye do these things, saved, does not make our own efforts The things referred to in the previous unnecessary to make tlhat salvation sure verses. If you use all diligence to A. D. 66.] CHAPTER I. 255 11 For so an entrance shall 12 Wherefore I will not be be ministered unto you abund- negligent to put you al,vays in antly into the everlasting king- remembrance of these things, dom of our Lord and Saviour though ye know them, and be Jesus Christ. established in the present truth. make as high attainments as possible ance of these things. IT To put you in piety, and if you practice the vir- always in remembranzce. To give you tues demanded by religion. vs. 5-7. the means of having'them always in ~r Ye shall never fall. You shall never remembrance; to wit, by his writings. fall into perdition. That is, you shall ~ Though ye know them. It was of certainly be saved. importance for Peter, as it is for minis11. For so an entrance. In this ters of the gospel now, to bring known manner you shall be admitted into the truths to remembrance. Men are liable kingdom of God. ~T Shall be minis- to forget them, and they do not exert tered unto you. The same Greek word the influence over them which they is here used which occurs in ver. 5, ought. It is the office of the ministry and which is there rendered add. See not only to impart to a people truths Notes on that verse. There was not which they did not know before, but a improbably in the mind of the apostle large part of their work is to bring to a recollection of that word, and the recollection well-known truths, and to sense may be that, if they would lead seek that they may exert a proper inon the virtues and graces referred to in fluence on the life. Amidst the cares, their beautiful order, those graces would the business, the amusements, and the attend them in a radiant train to the temptations of the world, even true mansions of immortal glory and blessed- Christians are prone to forget them; ness." See Doddridge in loc. ~ Abun- and the ministers of the gospel render dantly. Gr,, richly. That is, the most them an essential service, even if they ample entrance would be furnished; should do nothing more than remind there would be no doubt about their them of truths which are well underadmission there. The gates of glory stood, and which they have known bewould be.thrown wide open, and they, fore. A pastor, in order to be useful, adorned with all the bright train of need not always aim at originality, or graces, would be admitted there. Uinto deem it necessary always to present the everlasting kingdom, &c. Heaven. truths which have never been heard of It is here called everlasting, not because before. He renders an essential serthe Lord Jesus shall preside over it as vice to mankind who reminds them the Mediator (comp. Notes on I Cor. of what they know but are prone to xv. 24), but because in the form which forget, and who endeavours to impress shall be established when,he shall plain and familiar truths on the heart have given it up to the Father,' it will and conscience, for these truths are endure for ever. The empire of God most important for man. And be which the Redeemer shall set up over established in the present truth. qThat the souls of his people shall endure to is, the truth which is with you, or all eternity. The object of the plan of which you have received.. Rob. Lex. redemption was to secure their alle- on the word dapstcg&. The apostle did giance to God, and that will never ter- not doubt that they were now conminate. firmed in the truth as far as it had been 12. Wherefore I will not be negli- made known to them, but he felt that gent. That is, in view of the import- amidst their trials and especially as 256 II. PETER. [A.. D6.. 13 Yea, I think it meet, as 14 Knowing that shortly I long as I am in this tabernacle, must put off this my tabernacle, to stir a you up; by putting you even as our Lord Jesus Christ in remembrance; hath shewed me. b a c. 3. 1. b Jno. 21. 18, 19. they were liable to be drawn away by ~ Even as our Lord Jesus Christ hath false teachers, there was need of re- shewed me. See Notes on John xxi. minding them of the grounds on which 18, 19. This does not mean that he the truths which they had embraced had any new revelation on the subject, rested, and of adding his own testimony showing him that he was soon to die, to confirm their divine origin. Though as many of the ancients supposed; but we may be very firm in our belief of the idea is, that the time drew -near the truth, yet there is a propriety that when he was to die in the manner in the grounds of our faith should be which the Saviour had told him that stated to us frequently, that they may he would. He had said (John xxi. 18) be always in our remembrance. The that this would occur when he should mere fact that at present we are firm in be,old,' and as he was now becoming the belief of the truth, is no certain old, he felt that the predicted event was evidence that we shall always continue drawing near. Many years had now to be; nor because we are thus firm elapsed since this remarkable prophecy should we deem it improper for our re- was uttered. It would seem that Peter ligious teachers to state the grounds on had never doubted the truth of it, and which our faith rests, or to guard us during all that time he had had before against the arts of those who would him the distinct assurance that he must attempt to subvert our faith. die by violence; by having, his hands 13. Yea, I think it meet. I think stretched forth;' and by being conit becomes me as an apostle. It is my veyed by force to some place of death appropriate duty; a duty which is felt to which he would not of himself go the more as the close of life draws near. (John xxi. 18); but, though the prosI As long as I am in this tabernacle. pect of such a death must have been As long as I live; as long as I am in painful, he never turned away from it; the body. The body is called a taber- never sought to abandon his master's nacle, or tent, as that in which the soul cause; and never doubted that it would resides for a little time. See Notes on be so. This is one of the few instances 2 Cor. v. 1. If To stir you up by put- that have occurred in the world, where ting you in remembrance. To excite a man knew distinctly, long beforehand, or arouse you to a diligent performance what would be the manner of his own of your duties; to keep up in your death, and where he could have it conminds a lively sense of divine things. stantly in his eye. We cannot foresee Religion becomes more important to a this in regard to ourselves, but we may man's mind always as he draws near learn to feel that death is not far dis. the close of life, and feels that he is tant, and may accustom ourselves to soon to enter the eternal world. think upon it in whatever manner it 14. Knowing that shortly I must may come upon us, as Peter did, and put off this my tabernacle. That I endeavour' to prepare for it. Peter must die. This he knew, probably, would naturally seek to prepare himbecause he was growing old, and was self for death in the particular form in reaching the outer period of human which he knew it would occur to him, life. It does not appear that he had we should prepare for it in whatever any express revelation on the point. way it may occur to us. The subject A. D. 66.] CHAPTER I. 257 15 Moreover, I will endea- my decease to have these things vour that ye may be able after always in remembrance. of crucifixion would be one of peculiar of taking down the, tabernacle' or tent, interest to him; to us death itself the temporary abode of the soul, that should be the subject of peculiar in- his spirit might be removed to another terest; the manner is to be left to God. place (ver. 13); and hence he speaks Whatever may be the signs of its ap- of an exode from the present life-a proach, whether sickness or gray hairs, journey to another world. This is the we should meditate much upon an true notion of death; and if so, two event so solemn to us, and as these in- things follow from it: (1.) we-snsuld dications thickeq we should be more make preparation for it, as we do for a' diligent, as Peter was, in doing the journey, and the more in proportion to work that God has given us to do. Our the distance that we are to travel, and days, like the fabled Sybil's leaves, be- the time that we are to be absent; and come more valuable as they are dimin- (2.) when the preparation is made, we ished in number; and as the, inevita- should not be unwilling to enter on the ble hour' draws nearer to us, we should journey, as we are not now when we labour more diligently in our master's are prepared to leave our homes to visit cause, gird our loins more closely, and some remote part of our own country, trim our lamps.'Peter thought of the or a distant land. ~ To have these cross, for it was such a death that he things always in remembrance. By was led to anticipate. Let us think of his writings. We may learn from the bed of languishing on which we this (1.) that when a Christian growsa may die, or of the blow that may strike old, and draws near to death, his sense us suddenly down in the midst of our of the value of divine truth by no way, calling us without a moment's means diminishes. As he approaches warning into the presence of our Judge. the eternal world; as from its borders 15. Moreover, 1 will endeavour. I he surveys the past and looks on to will leave such a permanent record of what is to come; as he remembers my views on these subjects that you what benefit the truths of religion may not forget them. He meant not have conferred on him in life, and sees only to declare his sentiments orally, what a miserable being he would now but to record them that they might be be if he had no such hope as the gospel perused when he was dead. He had inspires; as he looks on the whole insuch a firm conviction of the truth and fluence of those truths on his family value of the sentiments which he held, and friends, on his country and the that he would -use all the means in his world, their value rises before him with power that the church and the world a magnitude which he never saw beshould not forget them. ~T After my fore, and he desires most earnestly that decease. My exode (`obov); my jour- they should be seen and embraced by ney out; my departure; my exit from all. A man on the borders of eternity life. This is not the usual word to de- is likely to have a very deep sense of note death, but is rather a word denot- the value of the Christian religion; ing that he was going on a journey and is he not then in favourable circumo6t of this world. He did not expect stances to estimate this matter aright to cease to be, but'he expected to go Let any one place himself in imaginaon his travels to a distant abode. This tion in the situation of one who is on idea runs through all this beautiful de- the borders of the eternal world, as all scription of the feelings of Peter as he in fact soon will be, and can he have contemplated death. Hence he speaks any doubt about the value of religious 258 II. PETER. [A. D. 66. 16 For we have not followed cunningly devised fables,a when a2 Co. 4.2. we made known unto you the truth? (2.) We may learn from what the gospel. No men have more ready Peter says here that it is the duty of access to the press. No men have so those who are drawing near to the much certainty that they will have the eternal world, and who are the friends public attention, if they will write any of religion, to do all they can that the thing worth reading. No men, comtruths of Christianity, may be always monly, in a community are better eduhad in remembrance.' Every man's cated, or are more accustomed to write. experience of the value of religion, and No men, by their profession, seem to the results of his examination and ob- be so much called to address their felservation, should be regarded as the low-men in any way in favour of the property of the world, and should not truth; and it is matter of great marvel be lost. As he is about to die he that men who have such opportunities, should seek, by all the means in his and who seem especially called to the power, that those truths should be per- work, do not do more of this kind of petuated and propagated. This duty service in the cause of religion. Themmay be discharged by some in counsels selves soon to die, how can they help offered to the young, as they are about desiring that they may leave something to enter on life, giving them the results that shall bear an honourable, though of their own experience, observation, humble, testimony to truths which they and reflections on the subject of reli- so much prize, and which they are apgion; by some, by an example so con- pointed to defend? A tract may live sistent that it cannot be soon forgotten- long after the author is in the grave; a legacy to friends and to the world of and who can calculate the results much more value than accumulated which have followed the efforts of Baxsilver and gold; by some, by solemn ter and Edwards to keep up in the warnings or exhortations on the bed world the remembrance of the truths of death; in other cases, by a recorded which they deemed of so much value? experience of the conviction and value This little epistle of Peter has shed of religion, and a written defence of its light on the path of men now for truth, and illustration of its nature-for eighteen hundred years, and will con every man who can write a good book tinue to do it until the second corning owes it to the church and the world to of the Saviour. do it; by others, in leaving the means 16. For we have not Jbllowed cun of publishing and spreading good books ningly devised fables. That is, ficin the world. He does a good service tions or stories invented by artful men, to his own age, and to future ages, who and resting on no solid foundation. records the results of his observations The doctrines which they held about and his reflections in favour of the the coming of the Saviour were not, truth in a book that shall be readable; like many of the opinions of the Greeks, and though the book itself may be ul- defended by weak and sophistical reatimately forgotten, it may have saved soning, but were based on solid evisome persons from ruin, and may have dence-evidence furnished by the per. accomplished its part in keeping up the sonal observation of competent wit. knowledge of the truth in his own nesses. It is true of the gospel in gengeneration. Peter, as a finister of the eral that it is not founded on cunningly gospel, felt himself bound to do this, devised fables; but the particular point and no men have so good an opportu- referred to here is the promised coming nity of doing this now as ministers of of the Saviour. The evidence of that a. D. 66.] CHAPTER 1. 259 power and coming of our Lord Jesus Christ, but were eye-wita Mat. 17, 1-5. nesses a of his majesty. fact Peter proposes now to adduce. error which so prevailed that many IT Vlhee we made known unto yout. were in danger of, falling from their Probably Peter here refers particularly own steadfastness' (ch. iii. 17)-Peter to statements respecting the coming of states the proof on which he believed the Saviour, in his first epistle (ch. i. in the coming of the Saviour. ~ But 5, 13; iv. 13); but this was a common were eye-witnesses of his majesty. On topic in the preaching, and in the epis- the mount of transfiguration. Matt. tles, of the apostles. It may, therefore, xvii. 1-5. See Notes on that passage. have referred to statements made to That transfiguration was witnessed them at some time in his preaching, as only by Peter, James, and John. But, well as to what he said in his former it may be asked how the facts there epistle. The apostles laid great stress witnessed demonstrate the point under on the second coming of the Saviour, consideration — that the Lord Jesus and often dwelt upon it. Comp. 1 will come with power? To this it Thess. iv. 16. Notes, Acts i. 11. ~' The may be replied, (1.) That these apospower and coming. These two words ties had there such a view of the Sarefer to the same thing, and the mean- viour in his glory as to convince them ing is, his powerful coming, or his beyond doubt that he was the Messiah. coming in power. The advent of the (2.) That there was a direct attestation Saviour is commonly represented as given to that fact by a voice from heaconnected with the exhibition of power. ven, declaring that he was the beloved Matt. xxiv. 30. ", Coming in the clouds Son of God. (3.) That that transfigutf heaven, with power." See Notes ration was understood to have an im-:n that verse. Comp. Luke xxii. 69. portant reference to the coming of the Lark iii. 9. The power evinced will Saviour in his kingdom and his glory, je by raising the dead; summoning and was designed to be a representathe world to judgment; determining tion of the manner in which he would the destiny of men, &c. When the then appear. This is referred to dis-,otning of the Saviour, therefore, was tinctly by each one of the three evanreferred to by the apostles in their gelists who have mentioned the transpreaching, it was probably always in figuration. Matt. xvi. 28., There be connection with the declaration that it some standing here which shall not would be accompanied by exhibitions taste of death till they see the Son of of great power and glory-as it un- man coming in his kingdom." Mark doubtedly will be. The fact that the ix. 1, 2. Luke ix. 27, 28. The transLord Jesus would thus return, it is figuration which occurred soon after clear, had been denied by some among these words were spoken, was designed those to whom this epistle was ad- to show them what he would be in his iressed, and it was important to state glory, and to furnish to. theni a demonthe evidence on which it was to be be- stration which they could never forget, lieved. The grounds on which they that he would yet set up his kingdom Jenied it (ch. iii. 4) were, that there in the world. (4.) They had in fact were no appearances of his approach; such a view of him as he would he in'hat the promise had not been fulfilled; his kingdom, that they could entertain hat all things continued as they had no doubt on the point; and the fact as 3een; and that the affairs of the world it impressed their own minds they made moved on as they always had done. known to others. The evidence as it ro meet and counteract this error-an lay in Peter's mind was, that that 260 II. PETER. [A. D. 66. 17 For he received from God 18 And this voice which came the Father honour and glory, from heaven we heard, when we when there came such a voice were with him in the holy mount. to him from the excellent glory, 19 We have also a more sure This is my beloved Son, in whom word of prophecy; whereunto I am well pleased. ye do well that ye take heed, as transfiguration was designed to furnish supposed that the apostle, when he proof to them that the Messiah would says, a more sure word,' did not intend certainly appear in glory, and to give to make any comparison between the them a view of him as coming to reign miracle of the transfiguration and prowhich would never fade from their phecy, but that he meant to say merely memory. As that had not yet been that the word of prophecy was very accomplished, he maintained that the sure, and could certainly be relied on. evidence was clear that it must occur Others have supposed that the meanat some future time. As the transfigu- ing is, that the prophecies which foreration was with reference to his coming told his coming into the world having in his kingdom, it was proper for Peter been, confirmed by the fact of his adto use it with that reference, or as vent, are rendered more sure and unbearing on that point. doubted than when they were uttered, 17. For he received.from God the and may now be confidently appealed Father honour and glory. He was to. So Rosenmtiller, Benson, Machonoured by God in being thus ad- knight, Clarke, Wetstein, and Grotius. dressed. ~ When there came such a Luther renders it, we have a firm voice to him front the excellent glory. prophetic word;' omitting the compariThe magnificent splendour; the bright son. A literal translation of the pascloud which overshadowed them. Matt. sage would be,, and we have the proxvii. 5. ~ This is my beloved Son, in phetic word more firm.' If a conzmpari. whom I am wellpleased. See Notes. son is intended, it may be either that on Matt. xvii. 5; iii. 17. This demon- the prophecy was more sure than the strated that he was the-Messiah. Those fables referred to in ver. 16; or than who heard that voice could not doubt the miracle of the transfiguration; or this; they never did afterwards doubt. than the word which was heard in the 18. And this voice which came from holy mount; or than the prophecies heaven we heard. To wit, Peter, and even in the time when they were first James, and John. ~T When we were spoken. If such a comparison was with him in the holy mount. Called designed, the most obvious of these holy on account of the extraordinary interpretations would be, that the promanifestation of the Redeemer's glory phecy was more certain proof than was there. It is not certainly known what furnished in the mount of transfiguramountain this was, but it has corn- tion. But it seems probable that no mnonly been supposed to be Mount consparison was intended, and that the Tabor. See Notes on Matt. xvii. 1. thing on which Peter intended to fix 19. Wre have also a more sure word the eye was not that the prophecy was of prophecy. That is, a prophecy per- a better evidence respecting the advent taining to the coming of the Lord Je- of the Messiah than other evidences. sus; for that is the point under discus- but that it was a strong proof whicl sion. There, has been considerable demanded their particular attention, a, diversity of opinion in regard to the being of a firm and decided character meaning of this passage. Some have There can be no doubt that the aposth D. 6.] UCe.A..PTAER t 1.,61 unto a light a that shineth in a and the day-starbarise in your dark place, until the day dawn, hearts: a Ps. 119. 105. Pr. 6. 23. b Re. 2. 28; 22. 16. refers here to what is contained in the John bore to the glory of the Saviour Old Testament, for in ver, 21, he speaks from what they saw on the holy mount, of the prophecy as that which was as strong and clear confirmation that spoken, in old time, by men that were he was the Son of God, yet he could moved by the Holy Ghost.' The point not but be aware that it might be sug. to which the prophecies related, and to gested by a caviller that they might which Peter referred, was the great doc- have agreed to impose on others, or trine respecting the coming of the Mes- that they might have been dazzled and siah, embracing perhaps all that per- deceived by some natural phenomenon tained to his work, or all that he de~sgned occurring there. Comp. Kuinoel on to do by his advent. They had had one Matt. xvii. 1, seq. (4.) Even supposillustrious proof respecting his advent ing that there was a miracle in the as a glorious Saviour by his transfigu- case, the evidence of the prophecies, ration on the mount; and the apostle embracing many points in the same here says that the prophecies abounded general subject, and extending through with truths on these points, and that a long series of years, would be more they ought to give earnest heed to the satisfactory than any single miracle disclosures which they made, and to whatever. See Doddridge, in loc. The compare them diligently with facts as general meaning is, that the fact that they occurred, that they might be con- he had. come as the Messiah, was disfirmed more and more in the truth. If, closed in the mount, by such a manihowever, as the more obvious sense of festation of his glory, and of what he this passage seems to be, and as many would be, that they who saw it could suppose to be the correct interpretation not doubt it; the same thing the apos. (see Doddridge, in loc., and Professor tie says was more fully shown also in Stuart, on the canon of the 0. T., p. the prophecies, and these prophecies 329), it means that the prophecy was demanded their close and prolonged at. more sure, more steadfast, more to be tention. ~ Whereunto ye do well that depended on than even what the three ye take heed. They are worthy of disciples had seen and heard in the your study, of your close and careful mount of transfiguration, this may be investigation. There is perhaps no regarded as true in the following re- study more worthy of the attention of ipects: (1.) The prophecies are nume- Christians than that of the prophecies. anous, and by their number they furnish ~T As unto a light that shineth in a a stronger proof than could be afforded dark place. That is, the prophecies by a single manifestation, however resemble a candle, lamp, or torch, in a clear and glorious. (2.) They were dark room, or in an obscure road at recorded, and might be the subject of night. They make objects distinct careful comparison with the events as which were before unseen; they enthey occurred. (3.) They were writ- able us to behold many things which ten long beforehand, and it could not would be otherwise invisible. The be urged that the-testimony which the object of the apostle_ in this repreprophets bore was owing to any illusion sentation seems to-have been, to state on their minds, or to any agreement that the propheecies do not give a among the different writers to impose perfect light, or that they do not reon the world. Though Peter regarded move all obscurity, but that they shed the-testimony which he, and James and some light on objects which would at)'=1. P, "ito[A. Dea, V 20 Knowing this first, that no prophecy of the Scripture is of any private interpretation. otherwise be entirely dark, and that more glorious scenes than this world the light which they furnished was so has yet witnessed. In our darkness valuable that we ought by all means they are a cheering lamp to guide out to endeavour to avail ourselves of it. feet till that illustrious day shall dawn. Until the day shall dawn, and we shall Comp. Notes on I Cor. xiii. 9, 10. see objects by the clear light of the ~' And the day-star. The morning sun, they are to be our guide. A lamp star —the bright star that at certain peis of great value in a dark night, though riods of the year leads on the day, and it may not disclose objects so clearly as which is a pledge that the morning is the light of the sun. But it may be a about to dawn. Comp. Rev. ii. 28; safe and sure guide, and a man who xxii. 16. ~ Arise in your hearts. On has to travel in dark and dangerous your hearts; that is, sheds its beams places, does c well' to, take heed' to his on your hearts. Till you see the indilamp. IT Until the day dawn. Until cations of that approaching day in you have the clearer light which shall which all is light. The period referred result from the dawning of the day. to here by the approaching day that is The reference here is to the morning to diffuse this light is, when the Salight as compared with a lamp; and viour shall return in the full revelation the meaning is, that we should attend of his glory-the splendour of his kingto the light furnished by the prophecies dom. Then, all will be clear. Till until the truth shall be rendered more that time, we should search the prodistinct by the events as they shall act- phetic records, and strengthen our faith, ually be disclosed-until the brighter and comfort our hearts, by the prediclight which shall be shed on all things tions of the future glory of his reign. by the glory of the second advent of Whether this refers, as some suppose, the Saviour, and the clearing up of to his reign on earth either personally what is now obscure in the splendours or by the principles of his religion uniof the heavenly world. The point of versally prevailing, or, as others supcomparison is between the necessary pose, to the brighter revelations of heaobscurity of prophecy, and the clear- ven when he shall come to receive his ness of events when they actually oc- people to himself, it is equally clhear cur-a difference like that which is ob- that a brighter time than any that has servable in the objects around us when yet occurred is to dawn on our race, seen by the shining of the lamp and and equally true that we should regard by the light of the sun. The apostle the prophecies, as we do the morning directs the mind -onward to a period star, as the cheering harbinger of day. when all shall be clear-to that glori- 20. Knowing this first. Bearing ous time when the Saviour shall re- this steadily in mind as a primary and turn to receive his people to himself in most important truth. ST That nro pro. that heaven where all shall be light. phecy of the Scripture. No prophecy Cmp. Rev. xxi. 23-25; xxii. 5. contained in the inspired records. The Meantime, we should avail ourselves word Scripture here shows that the of all the light which we have, and apostle referred particularly to the proshould apply ourselves diligently to the phecies recorded in the Old Testament. study of the prophecies of the Old Tes- The remark which he makes about tament which are still unfulfilled, and prophecy is general, though it is deof those in the New Testament which signed to bear on a particular class of direct the mind onward to brighter and the prophecies. 5 Is of any private A. D. 66.o CHAPERl 1. interpr'etation. The expression here first importance when you approach used (ZI&a Mk adEco5)-has given rise to the prophecies, or always bearing this as great a diversity of interpretation, in mind, that it is a great principle in and to as much discussion, as perhaps regard to the prophets that what they any phrase in the New Testament, and communicated was not of their own to the present time there is no general disclosure; that is, was not revealed agreement among expositors as to its or originated by them.' That this is meaning. It would be foreign to the the correct interpretation will be apdesign of these Notes, and would be parent from the following considers. of little utility, to enumerate the differ- tions: (1.) It accords with the design ent interpretations which have been of the apostle, which is to produce an given of the passage, or to examine impressive sense of the importance and them in detail. It will be sufficient to value of the.prophecies, and to lead remark, preparatory to endeavouring to those to whom he wrote to study them ascertain the true sense of the passage, with diligence. This could be secured that some have held that it teaches that in no way so well as by assuring them no prophecy can be interpreted of it- that the writings which he wished them self, but can be understood only by to study did not contain truths origincomparing it with the event; others ated by the human mind, but that they that it teaches that the prophets did were of higher origin. (2.) This in. not themselves understand what they terpretation accords with what is said wrote, but were mere passive organs in the following verse, and is the under the dictation of the Holy Spirit only one of all those proposed that is to communicate to future times what consistent with that, or in connection they could not themselves explain; with which that verse will have any others that it teaches that,, no prophecy force. In that verse (21) a reason is is of self-interpretation" [Horsley]; given for what is said here: " For others that it teaches that the prophe- (y&p) the prophecy came not in old cies, besides having a literal significa- time by the will of man," &c. But tion, have also a bidden and mystical this can be a good reason for what is sense which cannot be learned from said here only on the supposition that the prophecies themselves, but is to be the apostle meant to say that what perceived by a peculiar power of in- they communicated was not originated sight imparted by the Holy Ghost, by themselves; that it was of a higher enabling men to understand their re- than human origin; that the prophets condite mysteries. It would be easy to spake,as they were moved by the show that some of these opinions are Holy Ghost.' This fact wa a good absurd, and that none of them are reason why they should show prosustained by the fair interpretation found respect for the prophecies, and of the language used, and by the drift study them with attention. But how of the passage. The more correct in- could the fact that they tere moved by terpretation, as -it seems to me, is that the Holy Ghost be a reason for studywhich supposes that the apostle teaches ing them if the meaning here is that that the truths which the prophets the prophets could not understand their communicated were not originated by own language, or that the prophecy themselves; were not of their own could be understood only by the suggestion or invention; were not their event, or that the prophecy had a own opinions, but were of higher ori- double meaning, &c. If the prophegin, and were imparted by God; and cies were of divine origin, then that according to this, the passage may be was a good reason why they should explained,'knowing this as a point of be approached with reverence, and 264 I1. PETER. [A. D. 66, should be profoundly studied. (3.) to make known his will. Whateve, This interpretation accords as well, to may be the truth on those points, this say the least, with the fair meaning of passage proves nothing in. regard to the language employed, as either of the them, any more than the fact that a other opinions proposed. The word minister of religion now declares truth rendered interpretationa(Eibv6S) occurs which he did not originate, but which nowhere else in the New Testament. is to be traced to God as its author, It properly means solution (Rob. Lex.), proves that he does not understand disclosure (Prof. Stuart on the 0. T., what he himself says. It follows, also, p. 328), making free (Passow,) with that this passage cannot be adduced by the notion that what is thus released or the Papists to prove that the people at loosed was -before bound, entangled, large should not have free access to the obscure. The verb from which this word of God, and should not be allowed word is derived (ic'r.o) means to let to interpret it for themselves. It makes loose upon, as dogs upon a hare, Xen. no affirmation on that point, and does Mem. 7, 8; ib. 9, 10; to loose or open not even contain any principle of which letters; to loosen a band; to loose or such a use can be made, for (1.) whatdisclose a riddle or a dark saying, and ever it means, it is confined to prothen toenlighten, illustrate, &c. Passow. phecy; it does not embrace the whole It is twice used in the New Testament. Bible. (2.) Whatever it means, it Mark iv. 34,, he expounded all things merely states afact; it does not enjoin to his disciples; Acts xix. 39,'it shall be a duty. It states, as a fact, that there determined in alawful assembly.' The was something about the prophecies verb would be applicable to loosing any which was not of private solution, but thing which is bound or confined, and it does not state that it is the duty of thence to the explanation of a myste- the church to prevent any private exrious doctrine or a parable, or to a dis- planation or opinion even of the pro. closure of what was before unknown. phecies. (3.) It says nothing about The word, according to this, in the the church as empowered to give a place before us, would mean the dis- public or authorised interpretation of closure of what was before bound, or the prophecies. There is not a hint, or retained, or unknown; either what had an intimation of any kind chat the never been communicated at all, or church is entrusted with any such what had been communicated obscurely, power whatever. There never was and the idea is, no prophecy recorded any greater perversion of a passage of in the Scripture is of, or comes from, Scripture than to suppose that this any exposition or disclosure of the will teaches'nat autm class of men is not and purposes of God by the prophets to have free access to the Bible. The themselves.' It is not a thing of their effect of the passage, properly interown, or- a private matter originating preted, should be to lead us to study with themselves, but is to be traced tc the Bible with profound reverence, as a higher source. If this be the true havinga higher than any human origin, interpretation, then it follows that the not to turn away from it as if it were prophecies are to be regarded as of unintelligible, nor to lead us to suppose higher than any human origin, and that it can be interpreted only by one then, also, it follows that this passage class of men. The fact that it discloses should not be used to prove that the truths which the human mind could prophets did not understand the nature hot of itself have originated, is a good of their own communications, or that reason for studying it with diligence they were mere unconscious and pas- and with prayer; not for supposing sive instruments in the hand of God that it is unlawful for us to attempt to A. D. 6.] CHAPTER I. 26,5 21 For the prophecy came man: but holy men of God not' in a old time by the will of spake as they wiere moved 5 by'or, at any. a Lu. 1. 70. b 2 Ti. 3. 16. the Holy Ghost. understand it; a good reason for rever- like such a vessel, but only in regard ence and veneration for it, not for sanc- to the fact that all they said as prophets tified neglect. was to be traced to the foreign influence 21. For the prophecy camne not in that bore upon their minds. There old time. Marg., or at any.' The could not be, therefore, a more decided Greek word (etot') will bear either declaration than this in proof that the construction. It would be true in prophets were inspired. If the aueither sense, but the reference is par- thority of Peter is admitted, his positicularly to the recorded prophecies in tive and explicit assertion settles the the Old Testament. What was true question. If this be so, also, then the of them, however, is true of all pro- point with reference to which he makes phecy, that it is not by the will of man. this observation is abundantly conThe word prophecy here is without the firmed, that the prophecies demand our article, meaning prophecy in general- earnest attention, and that we should all that is prophetic in the Old Testa- give all the heed to them which we ment; or, in a more general sense still, would to a light or lamp when travelall that the prophets taught, whether ling in a dangerous way, and in a dark relating to future events or not. ~ By night. In a still more general sense, the will of man. It was not of human the remark here made may also be aporigin; not discovered by the human plied to the whole of the Scriptures. mind. The word will, here seems to We are in a dark world. We see few be used in the sense of prompting or things clearly, and all around us, on a suggestion; men did not speak by their thousand questions, there is the obown suggestion, but as truth was scurity of midnight. By nature there brought to them by God. T Buzt holy is nothing to cast light on those quesmen of God. Pious men commissioned tions, and we are perplexed, bewildered, by God, or employed by him as his embarrassed. The Bible is given to messengers to mankind. ~ Spake as us to shed light on our way. It is the they were moved by the Holy Ghost. only light which we have respecting Comp. 2 Tim. iii. 16. The Greek the future, and though it does not give phrase here (it6o 7eYEssteo5 a/yov all the information which we might qEsp61svo&) means borne along, moved, desire in regard to what is to come, yet influenced by the Holy Ghost. The it gives us sufficient light to guide us idea is, that in what they spake they to heaven. It teaches us what it is were carried along by an influence necessary to know about God, about from above. They moved in the case our duty, and about the way of salvaonly as they were moved; they spake tion, in order to conduct us safely, and only as the influence of the Holy no one who has committed himself to its Ghost was upon them. They were direction has been suffred to wander no more self-moved than a vessel at finally away from the paths of salvasea is that is impelled by the wind; tion. It is, therefore, a duty to attend and as the progress made by the vessel to the instructions which the Bible imis to be measured by the impulse bear- parts, and to commit ourselves to its ing upon it, so the statements made by holy guidance in our journey to a better the prophets are to be traced to the im- world. For soon, if we are faithful to pulse which bore upon their minds. its teachings, the light of eternity will They were not, indeed, in all respects dawn upon us, and there, amidst its 23 2l66 II. PETER. [A. D. 66. cloudless splendour, we shall' see as in their views (ver. 10) i and despise we are seen, and know as we are government; presumptuous are they known;' then we shall,need no and self-willed; they are not afraid to candle, neither light of the sun; for speak evil of dignities' (ver. 18)-; the Lord God shall give us light, and' they speak great swelling words of we shall reign for ever and ever.' Comp. vanity.' (e) They were persons who Rev. xxi. 22-24; xxii. 5. had been formerly of corrupt lives, but who had become professing Christians. This is implied in vs. 20-22. They ANALYSIS OF THE CHAPTER.- are spoken of as having, escaped the The general subject of this chapter pollutions of the world, through the is stated in the first verse, and it em- knowledge of the Lord and Saviour braces these points: I. That it might Jesus Christ;' as, having known the be expected that there would be false ways of righteousness,' but as having teachers among Christians, as there turned again to their former corrupt were false prophets in ancient times. practices and lusts;,it has happened II. That they would introduce destruc- to them according to the true proverb,' tive errors, leading many astray; and &c. There were various classes of III. That they would be certainly persons in primitive times, coming punished. The design of the chapter under the general appellation of the is to illustrate and defend these points. term Gnostic, to whom this description I. That there' would be such false would apply, and it is probable that teachers the apostle expressly states they had begun to broach their doc(ver. 1), and incidentally in that verse trines in the times of the apostles. and elsewhere in the chapter he notices Among those persons were the Ebionsome of their characteristics, or some ites, Corinthians, Nicolaitanes, &c. of the doctrines which they would hold. II. These false teachers would ob(a) They would deny the Lord that tain followers, and their teachings bought them. ver. 1. See Notes on would be likely to allure many. This that verse. (b) They would be influ- is intimated more than once in the enced by covetousness, and their object chapter. ver. 3.' And many shall folin their attempting to seduce others low their pernicious ways.' ver. 3o from the faith, and to induce them to, And through covetousness shall they become followers of themselves, would with feigned words make merchandiie be to make money. ver. 3. (c) They of you.' ver. 14., Beguiling unstable would be corrupt, beastly, and licen- souls.' Comp. ver. 18. tious in theirconduct; and it would be III. They would certainly be punone design of their teaching to show ished. A large part of the chapter is that the indulgence of gross passions taken up in proving this point, and was not inconsistent with religion especially in showing from the exam. (ver. 10);' that walk after the flesh, ples of others who had erred in a simiin the lust of uncleanness' (ver. 12); lar manner, that they could not escape' as natural brute beasts;' shall perish destruction. In doing this, the apostle in their own corruption' (ver. 14); refers to the following facts and illus-,having eyes full of adultery, and that trations: (1.) The case of the angels cannot cease from sin' (ver. 22);, the that sinned, and that were cast down dog has returned to his own vomit to hell. ver. 4. If God brought such again.' (d) They would be proud, dreadful punishment on those who arrogant, and self-willed; men who were once before his throne, wicked would despise all proper government, men could have no hope of escape and who would be thoroughly, radical' (2.) The case of the wicked in. the A. D. 66.] CHAPTER II. 267 CHAPTER II.. as there shall be false teachers ]UT there'were false prophets among you, b who privily shall 1 also among the people, even M att De. 1324. 5, 24. &cA29, 30. Ti.4. 1 time of Noah, who were cut off by the who pretended to be such, who only flood. ver. 5. (3.) The case of Sodom led the people astray. It is unne. and Gomorrah. ver, 6. (4.) The cha- cessary to say, that such men have racter of the persons referred to was abounded in all ages where there have such that they could have no hope of been true prophets. ~ Even as there escape. (a) They were corrupt, sen- shall be false teachers among you. sual, presumptuous, and self-willed, and The fact that false teachers would arise were even worse than the rebel angels in the church, is often adverted to in had been-men that seemed to be made the New Testament. Comp. Matt. to be taken and destroyed. vs. 10 —12. xxiv. 5, 24. Acts xx. 29, 30. - Who (b) They were spots and blemishes, privily. That is, in a secret manner, sensual and adulterers, emulating the or under plausible arts and pretences. example of Balaam, who was rebuked They would not at first make an open by even a dumb ass for his iniquity. avowal of their doctrines, but would in vs. 13-16. (c) They allured others fact, while their teachings seemed to be to sin under the specious promise of in accordance with truth, covertly mainliberty, while they were themselves the tain opinions which would sap the very slaves of debased appetites, and gross foundations of religion. The Greek and sensualpassions. vs. 17 —19. From word here used, and which is rendered the entire description in this chapter it, who privily shall bring in' (tCtpsE&sday), is clear that the persons referred to, means properly to lead in by the side though once professors of religion, had of others; to lead in along with others. become eminently abandoned and cor- Nothing could better express the usual rupt. It may not, indeed, be easy to way in which error is introduced. It identify them with any particular sect is by the side, or along with, other docor class then existing and now known trines which are true; that is, while in history, though not a few. of the the mind is turned mainly to other sub. sects in the early Christian church jects, and is off its guard, gently and bore a strong resemblance to this de- silently to lay down some principle scription; but there have been those in which being admitted would lead to the every age who have strongly resembled error, or from which the error would these persons, and this chapter, there- follow as a natural consequence. Those fore, possesses great value as containing who inculcate error rarely do it openly. important warnings against the arts of If they would at once boldly' deny the false teachers, and the danger of being Lord that bought them,' it would be reduced by them from the truth. Comp. easy to meet them, and the mass of [ntro. to the Epistle of Jude, ~ 3, 4. professed Christians would be in no 1. But there were false prophets danger of embracing the error. But %mong the people. In the previous when principles are laid down which ~hapter (vs. 19-21) Peter had appealed may lead to that; when doubts on re-;o the prophecies as containing unan- mote points are suggested which may;werable proofs of the truth of the involve it; or when a long train of Dhristian religion. He says, however,- reasoning is pursued which may secretly.hat he did not mean to say that all who tend to it; there is much more proba. flaimed to be prophets were true mes- bility that the mind will be corrupted lengers of God. There were many from the truth. S Damnable heresies 208 IL PETER. [A. D. 66, bring in damnable heresies, even them, and bring upon themselves denying the Lord that bought swift destruction. (aGpiaeEs ztos~C).' Heresies of de- supposed that it was to some form of struction;' that is, heresies that will be the Gnostic belief. There were many followed by destruction. The Greek early sects of so-called heretics to whom word which is rendered damnable is what he here says would be applithe same which in the close of the cable. 91 Even denying the Lord verse is rendered destruction. It is so that bought them. This must mean rendered also in Matt. vii. 13. Rom. ix. that they held doctrines which were 22. Phil. iii. 19. 2 Pet. iii. 16-in all in fact a denial of the Lord, or the of which places it refers to the future' tendency of which would be a denial loss of the soul. The same word also of the Lord, for it cannot be supposed is rendered perdition in John xvii. 12. that, while they professed to be Chrisd Phil. i. 28. 1 Tim. vi. 9. Heb. x. 39. tians, they would openly and avowedly 2 Pet. iii. 7. Rev. xvii. 8, I 1 —in all deny him.- To'deny the Lord' may which places it has the same reference. be either to deny his existence, his On the meaning of the word rendered claims, or his attributes; it is to with-!heresies,' see Notes on Acts xxiv. 14. hold from him, in our belief and pro1 Cor. xi. 19. - The idea of sect or fession, any thing which is essential to party is that which is conveyed by this a proper conception of him. The parword, rather than doctrinal errors; but ticular thing, however, which is menit is evident that in this case the for- tioned here as entering into that self mation of the sect or party, as is the denial, is something connected with the fact in most cases, would be founded fact that he had,botught' them. It on error of doctrine. The thing which was such a denial of the Lord as these false teachers would attempt having bought them, as to be in fact a would be divisions, alienations, or par- renunciation of the peculiarity of the ties, in the church, but these would be Christian religion. There has been based on the erroneous doctrines which much difference of opinion as to the they would promulgate. What would meaning of the word Lord in this be the particular doctrine in this case place, whether it refers to God the is immediately specified, to wit, that Father, or to the Lord Jesus Christ. they'would deny the Lord that bought The Greek word is AEcao/S', (deso them.' The idea then is, that these potes). Many expositors have mainfalse teachers would form sects or par- tained that it refers to the Father, and ties in the church, of a destructive or that when it is said that he had bought ruinous nature, founded on a denial of them, it means in a general sense that the Lord that bought them. Such a he was the author of the plan of reformation of sects would be ruinous to demption, and had caused them to be piety, to good morals, and to the soul. purchased or redeemed. Michaelis supThe authors of these sects, holding the poses that the Gnostics are referred to views which they did, and influenced as denying the Father by asserting that by the motives which they would be, he was not the Creator of the universe, and practising the morals which they maintaining that it was created by an would practice, as growing out of their inferior being. Intro. to N. T. iv. 360 principles, would bring upon themselves Whitby, Benson, Slade, and many swift and' certain destruction. It is others, maintain that this refers to the not possible now to determine to what Father as having originated the plan particular class of errorists the apostle by which men are redeemed; and the had reference here, but it -is generally same. opinion is held, of necessity, by A. D. 66.] CHAPTER IL. 269 those who deny the doctrine of general or by a ransom. It is rendered buy or atonement. The only arguments to bought in the following places in the show that it refers to God the Father New Testament: —Matt. xiii. 44, 46; would-be (1.) that the word used here xiv. 15; xxi. 12; xxv. 9, 10; xxvii. (Aodt6'r;5) is not the usual term 7. Mark vi. 36, 37; xi. 15; xv. 46; (xivporo) by which the Lord Jesus is xvi. 1. Luke ix. 13; xiv. 18, 19; xvii. designated in the New Testament; 28; xix. 45; xxii. 36. John iv. 8; vi. and (2.) that the admission that it re- 5; xiii. 29. 1 Cor. vii. 30. Rev. iii. 18; fers to the Lord Jesus would lead in- xiii. 17; xviii. 11, in all which places evitably to the conclusion that some it is applicable to ordinary transactions will perish for whom Christ died. That of buying. In the following places it it does, however, refer to the Lord is also rendered bought, as applicable Jesus, seems to me to be plain from to the redeemed, as being bought or the following considerations: (1) It is purchased by the Lord Jesus, 1 Cor. the obvious interpretation; that which vi. 20; vii. 23., Ye are bought with would be given by the great mass of a price;' and in the following places it Christians, and about which there could is rendered redeemed, Rev. v. 9; xiv. never have been any hesitancy if it had 3, 4. It does not elsewhere occur in not been supposed that it would lead the New Testament. It is true that in to the doctrine of general atonement. a large sense this word might be apAs to the alleged fact that the word plied to the Father as having caused used (despotes) is not that which is his people to be redeemed, or as being commonly applied to the Lord Jesus, the author of the plan of redemption; that may be admitted to be true, but but it is also true that the word is more still the word here may be under- properly applicable to the Lord Jesus, stood as applied to him. It properly and that, when used with reference to means a master as opposed to a ser- redemption, it is uniformly given to vant; then it is used as denoting su- him in the New Testament. Comp. preme authority, and is thus applied the passages referred to above. It is to God, and may be in that sense to strictly and properly true only of the the Lord Jesus Christ, as head over all Son of God that he has, bought' us. things, or as having supreme authority The Father indeed is represented as over the church. It occurs in the New making the arrangement, as giving his Testament only in the following places: Son to die, and as the great source of 1 Tim. vi. 1, 2. Titus ii. 9. 1 Pet. ii. all the blessings secured by redemp18, where it is rendered masters; Luke tion; but the purchase was actually ii. 29. Acts iv. 24. Rev. vi. 10, where made by the Son of God by his sacriit is rendered Lord, and is applied to fice on the cross. Whatever there was God; and in Jude 4, and in the pas- of the nature of a price was paid by sage before us, in both which places it him; and whatever obligations may is rendered Lord, and is probably to be grow out of the fact that we are purregarded as applied to the Lord Jesus. chased or ransomed are due particularly There is nothing in the proper signifi- to him. 2 Cor. v. 15. These consideracation of the word which would forbid tions seem to mre to make it clear that this. (2.) The phrase is one that is Peter referred here to the Lord Jesus properly applicable to the Lord Jesus Christ, and that he meant to say that as having bought us with his blood. the false teachers mentioned held docThe Greek word is &yopdsco; a word trines which were in fact a denial of which means properly to market, to that Saviour. He does not specify partibuy, toepurchase, and then to redeem, cularly what constituted such a denial; or acquire for one's self by a price paid, but it is plain that any doctrine which 23 * 270 II. PETER. [A. D. 66. 2 And many shall follow their whom the way of truth shall be pernicious ways; by reason of evil spoken of. I or, lascivious, as some copies read. represented him, his person, or his be drawn from it by the great mass of work, as essentially different from what readers, and it may be presumed, therewas the truth, would amount to such fore, that this is the fair interpretation a denial. If he was divine, and that of the passage. (3.) It follows that fact was denied, making him wholly a men may destroy themselves by a dedifferent being; if he actually made nial of the great and vital doctrines of an expiatory sacrifice by his death, and religion. It cannot be a harmless that fact was denied, and he was held thing, then, to hold erroneous opinions, to be a mere religious teacher, changing nor can men be safe who deny the essentially the character of the work fundamental doctrines of Christianity. which he carne to perform; if he, in It is truth, not error, that saves the some proper sense, bought' them with soul; and an erroneous opinion on any his blood, and that fact was denied in subject may be as dangerous to a man's such a way that according to their ultimate peace, happiness, and prosviews it was not strictly proper to speak perity, as a wrong course of life. How of him as having bought them at all, many men have been ruined in their which would be the case if he were a worldly prospects, their health, and mere prophet or religious teacher, then their lives, by holding false sentiments it is clear that such a representation on the subject of morals, or in regard would be in fact a denial of his true to medical treatment! Who would nature and work. That some of these regard it as a harmless thing if a son views entered into their denial of him should deny in respect to his father is clear, for it was with reference to the that he was a man of truth, probity, fact that he had, bought' them or re- and honesty, or should attribute to him deemed them that they denied him. a character which does not belong to ~ And bring upon themselves swift him-a character just the reverse of destruction. The destruction here re- truth? Can the same thing be innoferred to can be only that which will cent in regard to God our Saviour? occur in the future world, for there can (4.) Men bring destruction, on thembe no evidence that Peter meant to selves.' No one compels them to deny say that this would destroy their health, the Lord that bought them; no one their property, or their lives. The forces them to embrace any dangerous Greek word (&ass;0ra) is the same error. If men perish, they perish by which is used in the former part of the their own fault, for (a) ample provision verse, in the phrase,ddamnable here- was made for their salvation as well as sies.' See'Notes. In regard, then, to for others; (b) they were freely inthis important passage, we may remark vited to be saved; (c) it was, in itself, (1.) that the apostle evidently believed just as easy for them to embrace the that some would perish for whom truth as it was for others; and (d) it Christ died. (2.) If this be so, then was as easy to embrace the truth as to the same truth may be expressed by embrace error. saying that he died for others besides 2. And many shall follow their perthose who will be saved; that is, that nicious ways. Marg., lascivious. A the atonement was not confined merely large number of manuscripts and verto the elect. This one passage, there- sions read lascivious here (acsZyacs) fore, demonstrates the doctrine of gene- instead of pernicious (a7coasgae5), (See ral atonement. This conclusion would Wetstein,) and this reading is adopted A. D. 66.] CHAPTER II. 271 3 And through covetousness judgment a now of a long time shall they with feigned words lingerceth not, and their damnamake merchandise of you: whose tion slumbereth not. a Jude 4-7. in the editions of the Greek Testament this requirement so that the teacher of by Tittman, Griesbach, and Hahn, and error shall take advantage of it for his it seems probable that this is the correct own aggrandizement. ~ Shall they reading. This will agree well with the with feigned words. Gr., formed, faaccount elsewhere given of these teach- shioned; then those which are formed ers, that their doctrines tended to licen- for the occasion-feigned, false, deceittiousness. vs. 10, 14, 18, 19. It is a ful. The idea is, that the doctrines very remarkable circumstance that which they would defend were not those who have denied the essential maintained by solid and substantial doctrines of the gospel have been so arguments, but that they would make frequently licentious in their own con- use of plausible reasoning made utp for duct, and have inculcated opinions the occasion. ~T Make merchandise which tended to licentiousness. Many of yore. Treat you not as rational beof the forms of religious error have ings, but as a bale of goods, or any somehow had a connection with this other article of traffic. That is, they vice. Men who are corrupt at heart would endeavour to make money out often seek to obtain for their corruptions of them, and regard them only as fitted the sanction of religion. ~ By reason to promote that object. ~ Whosejudgof whom the way of truth shall be ment. Whose condemnation. ~[ Now evil spokernof. (1.) Because they were of a long time lingereth not. Gr.,, of professors of religion, and religion old; long since.' The idea seems to would'seem to be held responsible for be, that justice had been long attentive their conduct; and (2.) because they to their movements, and was on its were professed teachers of religion, way to their destruction. It was not and, by many, would be understood as a new thing; that is, there was no new expounding the true doctrines of the principle involved in their destruction, gospel. but it was a principle which had al3. And through covetousness. This ways been in operation, and which shows what one of the things was by would certainly be applicable to them, which they were influenced-a thing and of a long time justice had been which, like licentiousness, usually ex- impatient to do the work which it was erts a powerful influence over the accustomed to do. What had occurred teachers of error. The religious prin- to the angels that sinned (ver. 4), to ciple is the strongest that is implanted the old world (ver. 5), and to Sodom in the human bosom, and men who and Gomorrah (ver. 6), would occur can obtain a livelihood in no other way, to them, and the same justice which or who are too unprincipled or too in- had overthrown them might be regarded dolent to labour for an honest living, as on its way to effect their destruction. often turn public teachers of religion, Comp. Notes on Isa. xviii. 4. 11 And and adopt the kind of doctrines that theirdamnation slumbereth not. Their will be likely to give them the greatest condemnation (Notes, 1 Cor. xi. 29)power over the purses of others. True yet here referring to future punishment. religion, indeed, requires of its friends " Mr. Blackwell observes, that this is to devote all that they have to the ser- a most beautiful figure, representing vice of God and to the promotion of the vengeance that shall destroy such his cause.; but it is very easy to pervert incorrigible sinners, as an angel of 272 II. PETER. [A. D. 66. 4 For if God spared not the into chains of darkness to be reangels that sinned, but cast them served unto judgment; down to hell, and delivered thenz judgment pursuing them on the wing, number of the apostates, we have not continually approaching nearer and the slightest information, and on these nearer, and in the mean time keeping points conjecture would be useless. In a watchful eye upon them, that he may the supposition that it occurred, there at length discharge an unerring blow." is no improbability; for there is noDoddridge. It is not uncommon to thing more absurd in the belief that speak of, sleepless justice;' and the angels have revolted than that men idea here is, that, however justice may have; and if there are evil angels, as have seemed to slumber or to linger, it there is no more reason to doubt tharn was not really so, but that it had on that there are evil men, it is morally them an ever watchful eye, and was certain that they must have fallen at on its way to do that which was right some period from a state of holiness, in regard to them. A sinner should for it cannot be believed that God made never forget that there is an eye of un- them wicked.'~ But cast them down slumbering vigilance always upon him, to hell. Gr., rcpapasrpd&s. —' thrusting and that every thing that he does is them down to Tartarus.' The word witnessed by one who will yet render here used occurs nowhere else in the exact justice to all men. No man, New Testament, though it is common however careful to conceal his sins, or in the classical writers. It is a verb however bold in transgression, or how- formed from TcpleapoS (Tartarzs), ever unconcerned he may seem to be, which in Greek mythology was the can hope that justice will always lin- lower part, or abyss of /-E,]4, where ger, or destruction always slumber. the shades of the wicked were supposed 4. For if God spared not the angels to be imprisoned and tormented, and that sinned. The apostle now pro- answered to the Jewish word T1E'avceeds to the proof of the proposition Gehenna. It was regarded, commonly, that these persons would be punished. as beneath the earth; as entered through It is to be remembered that they had the grave; as dark, dismal, gloomy; been, or were even then, professing and as a place of punishment. Comp. Christians, though they had really, if Notes on Job x. 21, 22, and Matt. v. 22. not in form, apostatized from the faith The word here is one that properly (vs. 20-22), and a part of the proofs, refers to a place of punishment, since therefore, are derived from the cases of the whole argument relates to that, and those who had apostatized from the since it cannot be pretended that the service of God. He appeals, therefore,, angels that sinned' were removed to to the case of the angels that had re- a place of happiness on account of their volted. Neither their former rank, transgression. It must also refer to their dignity, nor their holiness, saved punishment in some other world than them from being thrust down to hell; this, for there is no evidence that and if God punished them so severely, this world is made a place of punishthen false teachers could not hope to ment for fallen angels. ~ And deliescape. The apostle, by the angels vered them into chains of darkness. here, refers undoubtedly to a revolt in, Where darkness lies like chains upon heaven-an event referred to in Jude them." Rob. Lex. The ineaning seems 6, and everywhere implied in the Scrip- to be, that they are confined in that tures. When that occurred, however; dark prison-house as if by chains. We why they revolted, or what was the are not to suppose that spirits are lite. k. D. 66.] CHAPTER II. 27 5 And spared not the old flood upon the world of the unworld, but saved Noah " the godly; eighth person, a preacher of 6 And turning the cities of' righteousness, bringing in the Sodom and Gomorrah into ashes, a Ge. 7. 1, &c. b Ge. 19. 24, 25. rally bound; but it was common to argument as an incidental remark, to bind or fetter prisoners who were in show that the righteous, however few dungeons, and the representation here in number, would be saved when theis taken from that fact. This repre- wicked were cut off. The phrase sentation that the mass of fallen angels' Noah the eighth,' means, Noah, one are confined in Tartarus, or in hell, is of eight; that is, Noah and seven others. not inconsistent with the representa- This idiom is found, says Dr. Bloomtions which elsewhere occur that their field, in the best writers from Herodoleader is permitted to roam the earth, tus and Thucydides downwards. See and that even many of those spirits are examples in Wetstein. The meaning allowed to tempt men. It may be still in this place then is, that eight persons, true that the mass are confined within and eight only of that race, were saved; the limits of their dark abode, and it thus showing that, while the wicked may even be true also that Satan and would be punished, however numerous those who are permitted to roam the they might be, the righteous, however earth are under bondage, and are per- few, would be saved. ~T A preacher mitted to range only within certain of righteousness. In Gen. vi. 9, it is bounds, and that they are so secured said of Noah that he was, a just man, that they will be brought to trial at the and perfect in his generations, and that last day. I To be reserved untojzudg- he walked with God;' and it may -be ment. Jude 6,,"to the judgment of presumed that during his long life he the great day." They will then, with was faithful in reproving the wickedthe revolted inhabitants of this world, ness of his age, and warned the world be brought to trial for their crimes. of the judgment that was preparing That the fallen angels will be punished for it. Comp. Notes on Heb. xi. 7. after the judgment is apparent from ~ Bringing in theflood upon the world Rev. xx. 10. The argument in this of the ungodly. Upon all the world verse is, that if God punished the an- besides that pious family. The argugels who revolted from him, it is a fair ment here is, that if God would cut inference that he will punish wicked off a wicked race in this manner, the men, though they were once professors principle is settled that the wicked will of religion. not escape. 5. And spared not the old world. 6. And turning the cities of Sodom The world before the flood. The ar- and Gomorrah into ashes. Gen. xix. gument here is, that he cut off that 24, 25. This is a third example to wicked race, and thus showed that he demonstrate that God will punish the would punish the guilty. By that wicked. Comp. Notes on Jude 7. awful act of sweeping away the inha- The word here rendered, turning into bitants of a world, he showed that men ashes' (etp das), occurs nowhere else could not sin with impunity, and that in the New'T'estament. It is from the incorrigibly wicked must perish. e'ippm (ashes), and means to reduce to ~ But saved Noah the eighth person. ashes, and then to consume, or destroy. This reference to Noah, like the refer- IT Condemned them with an overthrow. ence to Lot, in ver. 7, seems to have By the fact of their being overthrown, been thrown in in the progress of the he showed that they were to be con. 274 II. PETER. [A. D. 66. condemned them with an over- vexed with the filthy conversathrow, making a then an ensam- tion of the wicked; ple unto those that after should 8 (For that righteous man live ungodly; dwelling among them, in seeing 7 And delivered just Lot, and hearing, vexed his righteous a De. 29. 23. b Ge. 19. 16. demned, or that he disapproved their 8. For that righteous man dwelling conduct. Their calamity came ex- among them. The Latin Vulgate renpressly on account of their enormous ders this,'For in seeing and hearing sins; as it is frequently the case now he was just;' meaning that he mainthat the awful judgments that come tained his uprightness, or that he did upon the licentious and the intemper- not become contaminated by the vices ate, are as plain a proof of the divine of Sodorn. Many expositors have disapprobation as were the calamities supposed that this is the correct renthat came upon Sodom and Gomorrah. dering; but the most natural, and ~ Making them an example, &c. That the most common explanation is that is, they were a demonstration that God which is found in our version. Acdisapproved of the crimes for which cording to that, the meaning is, that, they were punished, and would disap- compelled as he was, while living prove of the same crimes in every age among them, to see and to hear what and in every land. The punishment was going on, his soul was constantly of one wicked man or people always troubled. ~ In seeing and hearing. becomes a warning to all others. Seeing their open acts of depravity, 7. And delivered just Lot. Gen. and hearing their vile conversation. xix. 16. This case is incidentally re- The effect which this had on the mind ferred to, to show that God makes a of Lot is not mentioned in Genesis, but distinction between the righteous and nothing is more probable than the state. the wicked, and that while the latter ment here made by Peter. Whether this will be destroyed, the former will be statement was founded on tradition, or saved. See ver. 9. Lot is called just whether it is a suggestion of inspiration because he preserved himself unconta- to the mind of Peter, cannot be determinated amidst the surrounding wick- mined. The words rendered seeing edness. As long as he lived in Sodom and hearing may refer to the act of he maintained the character of an up- seeing, or to the object seen. Wetright and holy man. I Vexed with stein and Robinson suppose that they thefilthy conversation of the wicked. refer here to the latter, and that the By the corrupt and licentious conduct sense is, that he was troubled by what of the wicked around him. On the he saw and heard. The meaning is word conversation, see Notes on Phil. not materially different. Those who i. 27. The original phrase, which is live among the wicked are compelled rendered filthy, has reference to licen- to see and hear much that pains-their tiousness. The corruption of Sodom hearts, and it is well if they do not was open and shameless, and as Lot become indifferent to it, or contamiwas compelled to see much of it, his nated by it. ~T Vexed his righteous heart was pained. The word here soul from day to day with their urp rendered vexed, means that he was lawful deeds. Tortured or tormented wearied or burdened. The crimes of his soul — ip3acmyvsv. Comp. Matt. those around him he found it hard to viii. 6, 29. Luke viii. 28. Rev. ix. 5; bear with. xi. 10; xiv. 10; xx. 10, where the A. D. 66.] CHAPTER IR. 275 soul from day to day with their deliver the godly out of tempta unlawful deeds:) tions, and to reserve b the unjust 9 The Lord knoweth how toa unto the day of judgment to be a Ps. 34. 15-18. b Jude 14, 15. punished: same word is rendered tormented. The evil customs. (2.) He will not become use of this word would seem to imply indifferent to it, but his heart will be that there was something active on the more and more affected by their deprapart of Lot which produced this dis- vity. Comp. Ps. cxix. 136. Luke xix. tress on account of their conduct. He 41. Acts xvii. 16. (3.) He will have not was not merely troubled as if his soul only constant, but growing solicitude were passively acted on, but there were in regard to it-solicitude that will be strong mental exercises of a positive felt every day:,He vexed his soul kind, arising perhaps from anxious so- front day to day.' It will not only licitude how he might prevent their be at intervals that his mind will be evil conduct, or from painful reflections affected by their conduct, but it will on the consequences of their deeds to be an habitual and constant thing. themselves, or from earnest pleadings True piety is not fitful, periodical, in their behalf before God, or from and spasmodic; it is constant and reproofs and warnings of the wicked. steady. It is not a jet that occasionAt all events, the language is such as ally bursts out; it is a fountain always would seem to indicate that he was flowing. (4.) He will seek to do them not a mere passive observer of their good. We may suppose that this was conduct. This, it would seem, was the case with Lot; we are certain that' from day to day;' that is, it was con- it is a characteristic of true religion to stant. There were doubtless reasons seek to do good to all, however wicked why Lot should remain among such a they may be. (5.) He will secure their people, and why, when he might so confidence. He will practice no imeasily have done it, he did not remove proper arts to do this, but it will be one to another place. Perhaps it was one of the usual results of a life of integpurpose of his remaining to endeavour rity, that a good man will secure the to do them good, as it is often the duty confidence of even the wicked. It of good men now to reside among the does not appear that Lot lost that conwicked for the same purpose. Lot is fidence, and the whole narrative in supposed to have resided in Sodom- Genesis leads us to suppose that even then probably the most corrupt place the inhabitants of Sodom regarded him on the earth-for sixteen years; and as a good man. The wicked may hate we have in that fact an instructive a good man because he is good; but if demonstration that a good. man may a man lives as he should they will remaintain the life of religion in his soul gard him as upright, and they will give when surrounded by the wicked, and him the credit of it when he dies, if an illustration of the effects which the they should withhold it while he lives. conduct of the wicked will have on a 9. The Lord knoweth, &c. That man of true piety when he is compelled is, the cases referred to show that God to witness it constantly. We may is able to deliver his people when learn from the record made of Lot tempted, and understands the best way what those effects will be, and what is in which it should be done. He sees evidence that one is truly pious who a way to do it when we cannot, though lives among the wicked. (1.) He will it is often a way which we should not not be contaminated with their wick- have thought of. He can send an edness, or will not conform to their angel to take his tempted people by 276 II. PETER. [A. D. 66 10 But chiefly them, that vernment: presumptuous are walk after the flesh in the lust they, self-willed; they are not of uncleanness, and despise I go- afraid to speak evil of dignities.5 a lIe. 13.4. 1 or, dominion. b Jude 8, 10. 11 Whereas angels, which are the hand; he can interpose and destroy of others. It is a common result of the power of the tempter; he can raise such views that imen of this description up earthly friends; he can deliver his become impatient of the government people completely and for ever from of God himself, and seek to throw off temptation, by their removal to heaven. all authority, and to live in the unre~ And to reserve the unjust. As he strained indulgence of their vicious does the rebel angels. ver. 4. The propensities. ~ Presumpotuous are case of the angels shows that God can they. To? uy/-at -- daring, bold, audakeep wicked men, as if under bonds, cious, presumptuous men. T Selfreserved for their final trial at his bar. willed-r-irdsES. See Notes on Titus Though they seem to go at large, yet i. 7. IT They are not afraid to speak they are under his control, and are evil of dignities. The word rendered kept by him with reference to their dignities here (So'da), means properly ultimate arraignment. honour, glory, splendour; then that 10. But chiefly. That is, it may which is fitted to inspire respect; that be presumed that the principles just which is dignified or exalted.- It is laid down would be applicable in an applied here to men of exalted rank; eminent degree to such persons as he and the meaning is, that they did not proceeds to designate. ~ That walk regard rank, or station, or office-thus after the flesh. That live for the in- violating one of the plainest rules of dulgence of their carnal appetites. propriety and of religion. See Notes Notes, Rom. viii. 1. ~[ In the lust of on Acts xxiii. 4, 5. Jude, between uncleanness. In polluted pleasures. whose language and that of Peter in Comp. Notes on ver. 2. It And des- this chapter, there is a remarkable repise government. Marg., dominion. semblance, has expressed this more That is, they regard all government in fully. He says (ver. 8),, These the state, the church, and the family, filthy dreamers defile the flesh, desas an evil. Advocates for unbridled pise dominion, and speak evil of digfreedom of all sorts; declaimers on nities." It is one of the effects of liberty and on the evils of oppression; religion to produce respect for supedefenders of what they regard as the riors; but when men are self-willed, rights of injured man; and yet secretly and when they purpose to give indulthemselves lusting for the exercise of gence to corrupt propensities, it is nathe very power which they would deny' tural for them to dislike all government. to others, they make no just distinctions Accordingly it is by no means an unabout what constitutes true freedom, frequent effect of certain forms of error and in their zeal array themselves to lead men to speak disrespectfully of against government in all forms. No those in authority, and to attempt to topic of declamation would be more throw off all the restraints of law. It popular than this, and from none would is a very certain indication that men they hope to secure more followers; hold wrong opinions when they show for if they could succeed in removing disrespect to those in authority, and all respect for the just restraints of law, despise the restraints of law. the way would be open for the accom- 11. Whereas angels. The object, plishment of their own purposes, in by the reference to angels here, is to setting up a dominion over the minds show that they, even when manifesting A. D. 6W.] CHAPTER H. 277 greater in power and might, bring destroyed, speak evil of the not railing accusation' against things that they understand not; them before the Lord. and shall utterly perish in their 12 But these, as natural brute own corruption; beasts, made to be taken and I some read against themselves. a Jer. 12. 3. the groatest zeal in a righteous cause, one can doubt that this accords with and even when opposing others, did what we should expect of the angels; not make use of reproachful terms, or and that if they had occasion to speak of harsh and violent language. It is of those who were opposers, it would not known precisely to what Peter al- be in a calm and serious manner, not ludes here, nor on what the statement seeking to overwhelm them by re-. here is based. There can be little proaches. IT Against them. Marg., doubt, however, as Benson has re- against themselves. So the Vulgate. marked, that from the strong resem- The more correct reading is against blance between what Peter says and them; that is, against those who might what Jude says (Jude 9, 10), there is be regarded as their adversaries (Jude allusion to the same thing, and pro- 9), or those of their own rank who had bably both referred to some common done wrong-the fallen angels. ~ Betradition among the Jews respecting fore the Lord. When standing before the contention of the archangel Michael the Lord; or when represented as rewith the devil about the body of Moses. porting the conduct of evil spirits. See Notes on Jude 9. As the state- Comp. Zech. iii. 1, 2. This phrase, ment in Jude is the most full, it is pro- however, is wanting in many manu. per to explain the passage before us by scripts. See Wetstein. a reference to that, and we may suppose 12. But these, as natural brute that, though Peter uses the plural term, beasts. These persons, who resemble and speaks of angels, yet that he really so much irrational animals which are had the case of Michael in his eye, and made to be taken and destroyed. The meant to refer to that as an example point of the comparison is, that they of what the angels do. Whatever may are like fierce and savage beasts that have been the origin of this tradition, exercise no control over their appetites, no one can doubt that what is here said and that seem to be made only to be of the angels accords with probability, destroyed. These persons, by their and no one can prove that it is not true. fierce and ungovernable passions, apf Which are greater in power and pear to be made only for destruction, might. And who might, therefore, if and rush blindly on to it. The word it were in any case proper, speak freely rendered natural (which, however, is of things of an exalted rank and dig- wanting in several manuscripts), means nity. It would be more becoming for as they are by nature; following the them than for men. On this difficult bent of their natural appetites and paspassage, see Notes on Jude 9. f Bring sions. The idea is, that they exercised not railing accusation. They simply no more restraint over their passions say,'The Lord rebuke thee.' Jude 9. than beasts do over their propensities. Caomp. Zech.- iii. 2. The Greek here They were entirely under the domiis,, bring not blasphemous or reproach- nion of their natural appetites, and did ful judgment, or condemnation (pGu3c- not allow their reason or conscience to qp,7ov xp6arv). They abhor all scur- exert any constraint. The word renrility and violence of language; they dered brute, means without reason; simply state matters as they are. No irrational. Man has reason, and should 24 278 II. PETER. [A. D. 66. 13 And shall receive the re- the day-time. Spots they are ward of unrighteousness, as they and blemishes, sporting them-, that count it pleasure to riot in selves with their own deceivings, a Ph. 3. 19. Jude 12, &c. while they feast with you; allow it to control his passions; the of God, as they deserve, or that justice brutes have no rational nature, and it will be rendered to every rational being, is to be expected that they will act out it follows that there must be punishtheir propensities without restraint. ment in the future state. ~ As they Man, as an animal, has many passions that count it pleasure to riot in the and appetites resembling those of the day-time. As men peculiarly wicked, brute creation, but he is also endowed shameless, and abandoned; for only with a higher nature, which is designed such revel in open day. Comp. Notes to regulate and control his inferior on Acts ii. 15. 1 Thess. v. 7. ~ Spots propensities, and to keep them in sub- they are and blemishes. That is, they ordination to the requirements of law. are like-a dark spot on a pure garment, If a man sinks himself to the level of or like a deformity on an otherwise brutes, he must expect to be treated beautiful person. They are a scandal like brutes; and as wild and savage and disgrace to the Christian profesanimals, lions, and panthers, and wolves, sion. ~ Sporting themselves. The and bears, are regarded as dangerous, Greek word here means to live deliand as, made to be taken and destroyed,' cately or luxuriously; to revel. The so the same destiny must come upon idea is not exactly that of sporting, or men who make themselves like them. playing, or amusing themselves; but it ~ Made to be taken and destroyed. is that they take advantage of their They are not only useless to society views to live in riot and luxury. Under but destructive, and men feel that it is the garb of the Christian profession right to destroy them. We are not to they give indulgence to the most corsuppose that this teaches that the only rupt passions. IT With their own deobject which God had in view in ceivings. Jude, in the parallel place making wild animals was that they (ver. 12) has,'These are spots in your might be destroyed, but that men so feasts of charity, when they feast with regard them. ~ Speak evil of the you.' Several versions, and a few mathings which they understand not. nuscripts also, here read feasts instead Of objects whose worth and value they of deceivings (&ryaacZd for Z'aeat). cannot appreciate. This is no uncom- The common reading, however, is unmon thing among men, especially in doubtedly the correct one (See Wetstein regard to the works and ways of God. in loc.), and the meaning is, that they ~[ And shall utterly perish in their own took advantage of their false views to corztuption. Their views will be the turn even the sacred feasts of charity, means of their ruin; and they render or perhaps the Lord's Supper itself, into them fit for it just as much as the fierce an occasion of sensual indulgence. passions of the wild animals do. Comp. Notes on 1 Cor. xi. 20-22. 13. And shall receive the reward of The difference between these persons, unrighteousness. The appropriate re- and those in the church at Corinth, compense of their wickedness in the seems to have been that these did it of future world. Such men do not always design, and for the purpose of leading receive the due recompense of their others into sin; those who were in the deeds in the present life, and as it is a church at Corinth erred through ignogreat and immutable principle that all rance. I While theyfeast with you. will be treated, under the government (dvssvuwoVo Evoe.) This word means to A. D. 66.] CHAPTER II. 279 14 Having eyes full. of adul- an heart they have exercised with tery, and that cannot cease fiom covetous practices; cursed chilsin; beguiling unstable souls: dren 1 an adulteress. feast several together; to feast with any not look on the females who may be one; and the reference seemns to be to present-without sinning. Comp. Matt. some festival which was celebrated by v. 28. There are many men in whom Christians, where men and women were the presence of the most virtuous woassembled together (ver. 14), and where man only excites impure and corrupt they could convert the festival into a desires. The expression here does not scene of riot and disorder. If the mean that they have no natural ability Lord's Supper was celebrated by them to cease from sin, or that they are imas it was at Corinth, that would furnish pelled to it by any physical necessity, such an occasion; or if it was preceded but only that they are so corrupt and by a' feast of charity' (Notes on Jude unprincipled that they certainly will 12) that would furnish such an occa- sin always. ~ Beguilitng unstable sion. It would seem to be probable souls. Those who are not strong in that a festival of some kind was con- Christian principle, or who are natur-. nected with the observance of the ally fluctuating and irresolute. The Lord's Supper (Notes on 1 Cor. xi. word rendered beguiling means to bait, 21), and that this was converted by to entrap, and would be applicable to these persons into a scene of riot and the methods practised in hunting. Here disorder. it means that it was one of their arts 14. Having eyes full of adultery. to place specious allurements before Marg., as in the Greek, an adulteress; those who were known not to have that is, gazing with desire after such settled principles or firmness, in order persons. Theword full is designed to to allure them to sin. Comp. 2,Tim. denote that the corrupt passion referred iii. 6.'~ An heart they have exercised to had wholly seized and occupied their with covetous practices. Skilled in the minds. The eye was, as it were, full arts which covetous men adopt in order of this passion; it saw nothing else to cheat others out of their property. but some occasion for its indulgence; A leading purpose which influenced it expressed nothing else but the desire. these men was to obtain money. One The reference here is to the sacred fes- of the most certain ways for dishcronest tival mentioned in the previous verse; men to do this is to -make use of the and the meaning is, that they celebrated religious principle; to corrupt and conthat festival with licentious feelings, trol the conscience; to make others giving free indulgence to their corrupt believe that they are eminently holy, or desires by gazing on the females who that they are the special favourites of were assembled with them. In the heaven, and when they can do this passion here referred to the eye is usu- they have the purses of others at comally the first offender, the inlet to cor- mand. For the religious principle is rupt desires, and the medium by which the most powerful of all principles; they are expressed. Comp. Notes on and he who can control that can conMatt. v. 28. The wanton glance is a trol all that a man possesses. The principal occasion of exciting the sin; idea here is, that these persons had and there is much often in dress, and made this their study, and had learned mien, and gesture, to charm the eye and the ways in which men could be into deepen the debasing passion. IT And duced to part with their money under that cannot cease from sin. They can- religious pretences. We should al 280 II. PETER. [A. D. 66. 15 Which have forsaken the the son of Bosor, who loved the right way, and are gone astray, wages of unrighteousness; following the way of Balaam a Nu. 22. 5, &c. ways be on our guard when profess- tiousness into the camp of the Hebrews edly religious teachers propose to have (Num. xxxi. 16. Comp. Num. xxv. 1 much to do with money matters. While -9), and in like manner these teachers we should always be ready to aid every led others into licentiousness, thus corgood cause, yet we should remember rupting the church.' Who loved the that unprincipled and indolent men wages of umnghteousness. Who was often assume the mask of religion that supremely influenced by the love of they may practice their arts on the gain, and was capable of being emcredulity of others, and that their real ployed, for a price, in a wicked design; aim is to obtain their property, not to thus prostituting his high office, as a save their souls. ~T Cursed children2. professed prophet of the Most High, to This is a Hebraism, meaning literally, base and ignoble ends. That Balaam,,children of the curse;' that is, per- though he professed to be influenced sons devoted to the curse, or who will by a supreme regard to the will of God certainly be destroyed. (Num. xxii. 18, 38), was really influ 15. Which have forsaken the right enced by the desire of reward, and was way. The straight path of honesty willing to prostitute his great office to and integrity. Religion is often repre-. secure such a reward, there can be no sented as a straight path, and to do doubt. (1.) The elders of Moab and wrong is to go out of that path in a of Midian came to Balaam with the crooked way. ~ Following the way rewards of divination in their hand' of Balsam the son of Bosor. See Num. (Num. xxii. 7), and with promises from xxii. 5, seq. In:the Book of Numbers Balak of promoting him to great Balaam is called the son of Beor. Per- honour, if he would curse the children haps the name Beor was corrupted into of Israel. Num. xxii. 17. (2.) Balaam Bosor; or, as Rosenmiiller suggests, was disposed to go with them, and was the father of Balaam may have had restrained from going at once only by two names. Scheusner (Lex.) sup- a direct and solemn prohibition from poses that it was changed by the Greeks the Lord. Num. xxii. 11. (3.) Notbecause it was more easily pronounced. withstanding this solemn prohibition, The LXX, however, read itBEsp(Bear). and notwithstanding he said to the amThe meaning here is, that they imitated bassadors from Balak that he would do Balaam. The particular point to which only as God directed, though Balak Peter refers in which they imitated him, should give him his house full of silver seems to have been the love of gain, or and gold (Num. xxii. 18), yet he did covetousness. Possibly, however, he not regard the matter as settled, but might have designed to refer to a more proposed to them that they should wait general resemblance, for in fact they another night, with the hope that the imitated him -in the following things: Lord would give a more favourable (1.) In being professed religious teach- direction in reference to their request, ers, or the servants of God; (2.) in thus showing that his heart was in-the their covetousness; (3.) in inducing service which they required, and that others to sin, referring to the same kind his inclination was to avail himself of of sins in both cases. Balaam coun- their offer. Nlum. xxii. 19. (4.) When selled the Moabites to entice the chil- he did obtain permission to go, it was dren of Israel to illicit connection with only to say that which the Lord should their women, thus introducing licen- direct him to say (Num. xxii. 20), bu A. D. 66.] CHAPTER II. 281 16 But was rebuked for his ing with man's voice, forbad the iniquity: the dumb ass, speak- madness of the prophet. 17 These are wells without he went with a, perverse' heart, with a and to make him sensible that God was secret wish to comply with the desire an observer of his conduct, and to inof Balak, and with a knowledge that duce him to utter only what he should he was doing wrong (Num. xxii. 34), direct, nothing would be better fitted and was restrained from uttering the than this miracle. The very animal curse which Balak desired only by an on which he rode, dumb and naturally influence from above which he could stupid, was made to utter a reproof; a not control. Balaamwas undoubtedly reproof as directly from heaven as a wicked man, and was constrained by though the stones had cried out bea power from on high to utter senti- neath his feet, or the trees of the wood ments which God meant should be ut- had uttered the language of remontered, but which Baluam would never strance. As to the nature of the mirahave expressed of his own accord. cle here referred to, it may be remarked 16. But was rebuked for his ini- (1.) that it was as easy for God to perquity. The object of Peter in this form this miracle as any-other; and seems to be to show that God en- (2.) that it was a miracle that would ployed the very extraordinary means of be as likely to be effectual, and to ancausing the ass on which he rode to swer the purpose, as any other. No speak, because his iniquity was so mon- man can show that it could not have strous. The guilt of thus debasing occurred, and the occasion was one in his high office, and going forth to curse which some decided rebuke, in language the people of God-a people who had beyond that of conscience, was necesdone him no wrong, and given no occa- sary. IT Forbad the madness of the sion for his malediction-was so extra- prophet. That is, the mad or perverse ordinary, that means as extraordinary design of the prophet. The word here were proper to express it. If God em- rendered madness, means properly, ployed means so extraordinary to re- being aside from a right mind. It is buke his depravity, it was to be ex- not found elsewhere in the New Tespected that in some appropriate way he tament. It is used here to denote that would express his sense of the wicked- Balaam was engaged in an enterprise ness of those who resembled him. which indicated a headstrong disposi~ The dumb ass, speaking with man's tion; an acting contrary to reason and voice. Num. xxii. 28. God seems to sober sense. He was so under the inhave designed that both Balaam and fluence of avarice and ambition that Balak should be convinced that the his sober sense was blinded, and he children of Israel were his people; and acted like a madman. He knew indeed so important was it that this conviction what was right, and had professed a should rest fully on the minds of the purpose to do what was right, but he nations through whom they passed, that did not allow that to control him, but, he would not suffer even a pretended for the sake of gain, went against his prophet to make use of his influence own sober conviction, and against what to curse them. He designed that all he knew to be the will of God. He that influence should be in favour of was so mad or infatuated that he allowed the c'use of truth, thus furnishing a neither reason, nor conscience, nor the striking instance of the use which he will of God, to control him. often makes of wicked men. To con- 17. These are wells without water ince Balaam of the error of his course, Jude (12, 13) employs several other 24 * 282 II. PETER.'A. D. 66. water, clouds a that are carried mist of darkness is reserved for with a tempest; to whom the ever. a Ep. 4. 14. b Ps. 73. 8. 18 For when they speak epithets to describe the same class of those who were desirous of knowing persons. The language employed both the way of life, and their doctrines only by Peter and Jude is singularly terse, tended to destroy. ~r To whom the pointed, and emphatic. Nothing to an mist of darkness is reserved for ever. oriental mind would be more expressive The word rendered mist here ('qtoS) than to say of professed religious teach- means properly muskiness, thick gloom, ers that they were,wells without darkness (See ver. 4); and the phrase water.' It was always a sad disap-,mist of darkness' is designed to denote pointment to a traveller in the hot intense darkness, or the thickest darksands of the desert to come to a well ness. It refers undoubtedly to the where it was expected that water might place of future punishment, which is be found, and to find it dry. It only often represented as a place of intense aggravated the trials of the thirsty and darkness. See Notes on Matt. viii. 12. weary traveller. Such were these reli- When it is said that this is reserved gious teachers. In a world, not un- for them, it means that it is prepared aptly compared, in regard to its real for them, or is kept in a state of readicomforts, to the wastes and sands of ness to receive them. It is like a jail the desert, they would only grievously or penitentiary which is built in anticidisappoint the expectations of all those pation that there will be criminals, and who were seeking for the refreshing with the expectation that there will be influences of the truths of the gospel. use for it. So God has constructed the There are many such teachers in the great prison-house of the universe, the world. ~TClouds that are carried with world where the wicked are to dwell, a tempest. Clouds that are driven with the knowledge that there would about by the wind, and that send down be occasion for it; and so he keeps it no rain upon the earth. They promise from age to age that it may be ready to rain, only to be followed by disappoint- receive the wicked when the sentence menrt. Substantially the same idea is of condemnation shall be passed upon conveyed by this as by the previous them.: Comp. Matt. xxv. 41. The phrase. ",The Arabs compare persons word for ever is a word which denotes who put on the appearance of virtue, properly eternity (E15 aVcoa), and is when yet they are destitute of all good- such a word as could not have been ness, to a light cloud -which makes a used if it had been meant that they show of rain, and afterwards vanishes." would not suffer for ever. Coomp. Notes Benson. The sense is this:- The Matt. xxv. 46. cloud, as it rises, promises rain. The 18. For wzhen they speak great expectation of the farmer is excited swelling words of vanity. When they that the thirsty earth is to be refreshed make great pretensions to wisdom and with needful showers. Instead of this, learning, or seem to attach great imhowever, the wind gets into' the cloud; portance to what they say, and urge it it is driven about and no rain falls; or in a pompous and positive manner. it ends in a destructive tornado which Truth is simple, and delights in simple sweeps every thing before it. So of statements. It expects to make its way these religious teachers. Instruction by its own intrinsic force, and is willing in regard to the way of salvation was to pass for what it is worth. Error is expected from them, but instead of that noisy and declamatory, and hopes to they disappointed the expectations of succeed by substituting sound for sense, A. D. 66.] CHAPTER II. 283 great swelling words of vanity, escaped from them who live in they allure through the lusts of error. the flesh, through much wan- 19 While they promise them tonnless, those that were' clean i or, for a little while, as some read. and by such tones and arts as shall in- that they had almost escaped from the duce men to believe that what is said is snares and influences of those who live true, when it is known by the speaker in error and sin. They had begun to to be false. ~ They allure through the think of their ways; they had broken lusts of the fesh. The same word is off many of their evil habits, and there used here which in ver. 14 is rendered was hope that they would be entirely beguiling, and in James i. 14, enticed. reformed, and would become decided It does not elsewhere occur in the New Christians, but they were allured again Testament. It means that they make to the sins in which they had so long use of deceitful arts to allure, ensnare, indulged. This seems to me to accord or beguile others. The means which with the design of the passage, and it it is here said they employed, were the certainly accords with what frequently lusts of the flesh; that is, they pro- occurs, that those who are addicted to mised unlimited indulgence to the car- habits of vice become apparently innal appetites, or taught such doctrines terested in religion, and abandon many that their followers would feel them- of their evil practices, but are again selves free to give unrestrained liberty to allured by the seductive influences of such propensities. This has been quite sin, and relapse into their former habits. a common method in the world, of in- In the case referred to here it was by ducing men to embrace false doctrines. professedly religious teachers, and is Through much wantonness. See this never done now.? Are there none, Notes on 2 Tim. iii. 6. The meaning for example, who have been addicted to here is, that they made use of every habits of intemperance, who had been variety of lascivious arts to beguile almost reformed, but who are led back others under religious pretences. This again' by the influence of religious has been often done in the world, for teachers? Not directly and openly, religion has been abused to give se- indeed, would they lead them into ducers access to the confidence of the habits of intemperance. But, when innocent only that they might betray their reformation is begun, its success and ruin them. It is right that for all and its completion depends on total such the, mist of darkness should be abstinence from all that intoxicates. In reserved for ever;' and if there were this condition, nothing more is necesnot a place of punishment prepared for sary to secure their entire reformation such men, there would be defect in the and safety than mere abstinence; and moral administration of the universe. nothing more may be necessary to lead ~T Those that were clean escaped front them into their former practices than thenm who live in error. Marg., for a the example of others who indulge in little while. The difference between moderate drinking, or than the doctrine the margin and the text here arises inculcated by a religious teacher that from a difference of reading in the such moderate drinking is not contrary Greek. Most of the later editions of to the spirit of the Bible. the Greek Testament coincide with the 19. Whzile they promise then liberty. reading in the margin (&wyToy5) meaning True religion always promises and prolittle, but a little, scarcely. This duces liberty (See Notes on John viii. accords better with the scope of the 36), but the particular liberty which passage, and according to this it means these persons seem to have promised 284 tI. PETER. [A. D. 66. liberty, they themselves are the Lord and Saviour Jesus Christ, servants of' corruption: for a of they are again' entangled there. whom. a man is overcome, of the in and overcome, the latter end same is he brought in bondage. is worse with them than the be. 20 For if after they have es- ginning. caped the pollutions of the world, 21 For it had been better c for through the knowledge of the them not to have known thewayd a Jno. 8. 34. Ro. 6.16. c Mat. 11. 23, 24. Lu. 12. 47, 48. b Lu. 11. 26. He. 6. 4, &c.; 10. 26, 27. d Pr. 12. 28. was freedom from what they regarded There is a knowledge of the doctrines as needless restraint, or from strict and and duties of religion which may lead narrow views of religion. ~ They sinners to abandon their outward vices, themselves are the servants of corrup- which has no connection with saving lion. They are the slaves of gross grace. They may profess religion, and and corrupt passions, themselves utter may know enough of religion to understrangers to freedom, and bound in the stand that it requires them to abandon chains of servitude. These passions their vicious habits, and still never be and appetites have obtained the entire true Christians. ~[ They are again mastery over them, and brought them entangled therein and overcome. The into the severest bondage. This is word rendered entangled (sE`lntixaco)often the case with those who deride from which is derived our word impli= the restraints of serious piety. They cate-means to braid in, to interweave; are themselves the slaves of appetite, then to involve in, to entangle. It or of the rules of fashionable life, or means here that they become impliof the, laws of honour, or of vicious cated in'those vices like an animal that indulgences., He is a freeman whom is entangled in a net. ~ The latter the truth makes free, and all are slaves end is worse with them than the beginbesides." Comp. Notes on 2 C(or. iii. ning. This is usually the case. Apos, 17. ~U For of whom a man is over- tates become worse than they were be, come, &c. Or rather, by what (%) any fore their professed conversion. Reone is overcome;' that is, whatever gets formed drunkards, if they go back to the mastery of him, whether it be ava- their, cups' again, become more abanrice, or sensuality, or pride, or any doned than ever. Thus it is with those form of error. See Notes on Rom. vi. who have been addicted to any habits 16, where this sentiment is explained. - of vice, and who profess to become re20. For if after they have escaped ligious, and then fall away. The rea the pollutions of the world. This does sons of this may be, (1.) That they. are not necessarily mean that they had willing now to show to others that they been true Christians, and had fallen are no longer under the restraints by from grace. Men may outwardly re- which they had professedly bound form, and escape from the open corrup- themselves; (2.) That God gives them tions which prevail around them, or up to indulgence with fewer restraints which they had themselves practiced, than formerly; and (3.) Their old and still have no true grace at heart. companions in sin may be at special ~ Through the knowledge of our Losrd pains to court their society, and to lead and Saviour Jesus Christ. Neither them into temptation, in order to ob. does this imply that they were true tain a triumph over virtue and religion. Christians, or that they had ever had 21. For it would have been better any saving knowledge of the Redeemer. for them, &c Comp. Notes on Matt. A.D. 66.] CHAPTER II. 285 of righteousness, than, after they them according to the true prohave known it, to turn from the verb, a The dog is turned to his holy commandment delivered own vomit again; and, The sow unto them. that was washed, to her wallow22 But it is happened unto ing in the mire. a Pr. 26. 11. xxvi. 24. It would have been better fool returneth to his folly." A similar for them, for (1.) Then they would proverb is found in the Rabbinical not have dishonoured the cause of reli- writers. Of the truth of the disgusting gion as they have now done; (2.) They fact here affirmed of the dog, there can would not have sunk so deep in profli- be' no doubt. Phaedrus (Fab. 27) gacy as they now have; and (3.) They states a fact still more offensive respectwould not have incurred so aggravated ing its habits. In the view of the Orin a condemnation in the world of wo. entals, the dog was reckoned among If men are resolved on being wicked, the most vile and disgusting of all anithey had better never pretend to be mals. Comp. Deut. xxiii. 18. 1 Sam, good. If they are to be cast off at last, xvii. 43. 2 Sam. iii. 8; ix. 8; xvi. 9. it had better not be as apostates from Matt. vii. 6. Phil. iii. 2. See also Hothe cause of virtue and religion. race, 1 Epis. 2. 26. 22. Bitt it has happened unto them according to the truce proverb. The Vel amica luto sus. meaning of the proverbs here quoted is, that they have returned to their for- On the use of this proverb, see Wet. mer vile manner of life. Under all the stein, in loc. 1T And, The sow that was appearances of reformation, still their washed, &c. This proverb is not found evil nature remained, as really as that in the Old Testament, but it was comin of the dog or the-swine, and that na- mon in the Rabbinical writings, and is ture finally prevailed. There was no found in the Greek classics. See Wetthorough internal change, any more than stein, in loc. Its meaning is plain, and there is in the swine when it is washed, of the truth of what is affirmed no one or in the dog. This passage, there- can have any doubt. No matter how fore, would seem to demonstrate that clean the swine is made by washing, this there never had been any real change would not prevent it, in the slightest of heart, and of course there had been degree, from rolling in filth again. It no falling away from true religion. It will act out its real nature. So it is should not, therefore, be quoted to with the sinner. No external reformna. prove that true Christians may fall from tion will certainly prevent his returning grace and perish. The dog and the to his former habits, and when he does swine had never been any thing else return, we can only say that he is actthan the dog and the swine, and these ing according to his real nature-a persons had never been any thing else nature which has never been changed than sinners. I The dog is turned to any more than the nature of the dog his own vomit again. That is, to eat or the swine. On the characteristics it up. The passage would seem to of the persons referred to in this chap. imply that whatever pains should be ter (vs. 9-19), see the Introduction, taken to change the habits of the dog, ~ 3. he would return to them again. The This passage is often quoted to prove quotation here is from Prov. xxvi. 11: ", the possibility of falling from grace, "As a dog returneth to his vomit, so a and from a very high degree of it too." d6 If. PTEPt. [AETE. D. 66, But it is one of the last passages in the commands of the apostles, reminding Bible that should be adduced to prove them that it was to be expected that in that doctrine. The true pointofthis pas- the last days there would be scoffers sage is to show that the persons referred who would deride the doctrines of relito never were changed; that whatever gion, and who would maintain that external reformation might have occur- there was no evidence that what had red, their nature remained the same; been predicted would be fulfilled. ver. 3. and that when they apostatized from He then (ver. 4) adverts to the a rg6zc their outward profession, they merely ment on which they professed to rely, acted out their nature, and showed that that there were no signs or indications in fact there had been no real change. that those events were to take place This passage will prove-what there that there were no natural causes in are abundant facts to confirm - that operation which could lead to such repersons may reform externally, and suits; and that the fact of the stability then return again to their former cor- of the earth since the time of the cre. rupt -habits; it can never be made to ation, demonstrated that the predicted prove that one true Christian will fall destruction of the world could not away and perish. It will also prove occur. that we should rely on no mere exter- II. The argument of Peter in reply nal reformation, no outward cleansing, to this objection: a strong affirmation ascertain evidenceof piety. Thousands of the truth of the doctrine that the who have been externally reformed Lord Jesus will return; that the earth have ultimately shown that they had and all which it contains will be burned no religion, and there is nothing in up; that there will be a new heaven mere outward reformation that can fit and a new earth; and the effect which us for heaven. God looks upon the the prospect of the coming of the Lord heart; and it is only the religion that Jesus, and of the destruction of the has its seat there, that can secure our world by fire, should have on the minds final salvation. of Christians. vs. 5-18. CHAPTER III. (1.) The arguments of Peter in reply to the objection from the long-continued ANALYSIS OF THE CHAPTER. stability of the earth, are the followThe principal design of this chapter ing: (a) He refers to the destruction is to demonstrate, in opposition to the of the old world by the flood-a fact objections of scoffers, that the Lord Je- against which the same objections sus will return again to this world; could have been urged, beforehand, that the world will be destroyed by fire, which are urged against the predicted and that there will be a new heaven destruction of the world by fire. vs. 5 and a new earth; and to show what -7. With just as much plausibility effect this should have on the minds of it might have been urged then that the Christians. The chapter, without any earth had stood for thousands of years, very exact arrangement by the author, and that there were no natural causes essentially consists of three parts. at work to produce that change. It I. The argument of the objectors to might have been asked where the imthe doctrine that the Lord Jesus will mrense amount of water necessary to return to the world, and that it will be drown a world could come from; and destroyed. vs. 1-4. In doing this, perhaps it might have been argued that the apostle (vs. 1, 2) calls their atten- God was too good to destroy a world tion to the importance of attending di- by a flood. Every objection which ligently to the things which had been could be. urged to the destruction of spoken by the prophets, and to the the world by fire, could have been A. D. W6.] CHAPTER IlI. 287 CHAPTER III. both which I stir up your pure r4HIS second epistle, beloved, minds by way of remembrance I now write unto you; in urged to its destruction by water; and chapter: (I.) We should be holy, deas, in fact, those objections, as the event vout, and serious. ver. 11. (2.) We showed, would have had no real force, should lookforwardwith deepinterestto so they should be regarded as having the new heavens and earth which are to no real firce now. (b) No argument succeed the present. ver. 12. (3.) We against this predicted event can be de- should be diligent and watchful, that rived from the fact that hundreds and we may be found on the return of the thousands of years are suffered to elapse Saviour, without spot and blameless,' before the. fulfilment of the predictions. ver. 14. (4.) We should be cautious vs. 8, 9. What seems long to men is not that we be not seduced and led away long to God. A thousand years with by the errors which deny these great him, in reference to this point, are as doctrines (ver. 17); and (5.) We one day. He does notmeasure time as should grow in grace, and in the men do. They soon die; and if they knowledge of the Lord Jesus Christ, cannot execute their purpose in a brief ver. 18. period, they cannot at all. But this 1. This second epistle, beloved, 1 cannot apply to God. He has infinite now write unto you. This expression ages in which to execute his purposes, proves that he had written a former and therefore no argument can be de- epistle, and that it was addressed to rived from the fact that his purposes the same persons as this. Comp. Inare long delayed, to prove that he will tro., ~ 3. ~ In both which 1 stir up not execute them at all. (c) Peter says your pure minds, &c. That is, the (vs. 15, seq.) that the delay which was main object of both epistles is the same observed in executing the plans of God -to call to your remembrance import. should not be interpreted as a proof ant truths which you have before heard, that they would never be accomplished, but which you are in danger of forget but as an evidence of his long-suffering ting, or from which you are in danger and patience; and in illustration of this, of being turned away by prevailing erhe refers to the writings of Paul, in rors. Comp. Notes on ch. i. 12-15. which he says that the same sentiments The word rendered pure (Eizxputv6) were advanced. There were, indeed, occurs only here and in Phil. i. 10, he says, in those writings some things where it is rendered sincere. The which were hard to be understood; but word properly refers to that which may on this point they were plain. be judged of in sunshine; then it (2.) A strong affirmation of the truth means clear, manifest; and then sinof the doctrine. vs. 9, 10, 13. He de- cere, pure-as that in which there is cIares that these events will certainly no obscurity. The idea here, perhaps, occur, and that they should be expected is, that their minds were open, frank, to take place suddenly, and without any candid, sincere, rather than that they pre-intimations of their approach-as were pure. The apostle regarded them the thief comes at night without an- as disposed to see the truth, and yet as nouncing his coming. liable to be led astray by the plausible (3.) The practical suggestions which errors of others. Such minds need to Peter intersperses in the argument illus- have truths often brought fresh to their trative of the effect which these consi- remembrance, though they are truths derations should have on the mind, are with which they had before been farmi among the most important parts of the liar. 11. PETER. LA. D. 66. 2 That " ye may be mindful 3 Knowing this first, that there of the words which were spoken shall come in the last days scoffbefore by the holy prophets, and ers, c walking after their own of the commandment of us the lusts, apostles of the Lord and Saviour: a Jude 17, 18. b 1 Ti. 4. 1. 2Ti.3. 1 Is. 5. 19. 2. That ye may be mindfizl of the guage who did not regard himself and words. Of the doctrines; the truths; his fellow-apostles as inspired, and as the prophetic statements. Jude (ver. on a level with the prophets. 18) says that it had been foretold by 3. Knowing this first. As among the apostles, that in the last days there the first and most important things to would be scoffers. Peter refers to the be attended to-as one of the predict instructions of the apostles and prophets tions which demand your special rein general, though evidently designing gard. Jude (ver. 18) says that the that his remarks should bear particu- fact that there would be mockers in larly on the fact that there would be the last time,' had been particularly scoffers. ~ Which were spoken before foretold by them. It is probable that by the holy prophets. The predictions Peter refers to the same thing, and we of the prophets before the advent of the may suppose that this was so well unSaviour, respecting his character and derstood by all the apostles that they work. Peter had before appealed to made it a common subject of preachthem (ch. i. 19 —21), as furnishing ing. ~T That there shall come in the important evidence in regard to the last days. In the last dispensation; truth of the Christian religion, and va- in the period during which the affairs luable instruction in reference to its of the world shall be wound up. The nature. See Notes on that passage. apostle does not say that that was the Many of the most important doctrines last time in the sense that the world respecting the kingdom of the Messiah was about to come to an end; nor is it are stated as clearly in the Old Testa- implied that the period, called' the last ment as in the New (comp. Isa. liii.),. day' might not be a very long period, and the prophecies therefore deserve to longer in fact than either of the previ. be studied as an important part of di- ous periods of the world. Hie says vine revelation. It should be added that during that period it had been here, however, that when Peter wrote predicted there would arise those whom there was this special reason why he he here calls scoffers. On the meaning referred to the prophets, that the canon of the phrase, in the last days,' as used of the New Testament was not then in the Scriptures, see Notes on Acts ii. completed, and he could not make his 17. Heb. i. 2. Isa. ii. 2. ~' Scoffers. appeal to that. To some parts of the In Jude (ver. 18) the same Greek word writings of Paul he could and did ap- is rendered mockers. The word means peal (vs. 15, 16), but probably a very those who deride, reproach, ridicule. small part of what is now the New There is usually in the word the idea Testament was known to those to whom of contempt or malignity towards an this epistle was addressed. ~ And of object. Here the sense seems to be the commandment of us the apostles that they would treat with derision or of the Lord and Saviour. As being contempt the predictions respecting the equally entitled with the prophets to advent of the Saviour, and the end of state and enforce the doctrines and du- the world. It would appear probable ties of religion. It may be observed, that there was a particular or definite that no man would have used this lan- class of men referred to; a class who A. D66.] CHAPTER IIM. 289 4 And saying, Where a is the the fathers fell asleep, all things promise of his coming? for since continue as they were from the a Je. 17. 15. Eze. 12. 22-27. Mat. 24. 48. beginning of the creation. would hold peculiar opinions, and who easy to allege that the predictions rewould urge plausible objections against specting the second coming of the Sathe fulfilment of the predictions re- viour seemed to imply that the end of specting the end of the world, and the the world was near, and that there second coming of the Saviour-for those were no indications that they would be are the points to which Peter particu- fulfilled. The laws of nature were larly refers. It scarcely required in- uniform as they had always been, and spiration to foresee that there would be the alleged promises had failed. ~ For scoffers in the general sense of the since the fathers fell asleep. Since term-for they have so abounded in they died-death being often, in the every age that no one would hazard Scriptures, as elsewhere, represented much in saying that they would be as sleep. Notes on John xi. 11. I Cor. found at any particular time; but the xi. 30. This reference to the, fathers,' eye of the apostle is evidently on a by such scoffers, was probably designed particular class of men, the special form to be ironical and contemptuous. Perof whose reproaches would be the ridi- haps the meaning may be thus excule of the doctrines that the Lord Je- pressed.' Those old men, the prophets, sus would return; that there would be indeed foretold this event. They were a day of judgment; that the world much concerned and troubled about it; would be consumed by fire, &c. Arch- and their predictions alarmed others, bishop Tillotson explains this of the and filled their bosoms with dread. Carpocratians, a large sect of the Gnos- They looked out for the signs of the tics, who denied the resurrection of the end of the world, and expected that dead, and thefiuturejudgment. ~ Walk- that day was drawing near. But those ing after their own lusts. Living in good men have died. They lived to the free indulgence of their sensual ap- old age, and then died as others; and petites. See Notes on ch. ii. 10, 12, since they have departed, the affairs of 14, 18, 19. the world have gone on very much as 4. And saying, Where is the pro- they' did before. The earth is suffered raise of his coming.? That is, either, to have rest, and the laws of nature Where is the fetlqlment of that pro- operate in the same way that they almise; or, Where are the indications ways did.' It seems not improbable or signs that he will come 1 They that the immediate reference in the evidently meant to imply that the pro- word fathers is not to the prophets of mise had utterly failed; that there was former times, but to aged and pious not the slightest evidence that it would men of the times of the apostles, who be accomplished; that they who had had dwelt much on this subject, and believed this were entirely deluded. It who had made it a subject of conversais possible that some of the early Chris. tion and of preaching. Those old tians, even in the time of the apostles, men, said the scoffing objector, have had undertaken to fix the time when died like others, and, notwithstanding these events would occur, as many their confident predictions, things now save done since, and that as that time move on as they did from the beginlad passed by they inferred that the ning. ~ All things continue as they )rediction had utterly failed. But were from the beginning of the cre. arhether this were so or not, it was ation. That is, the laws of nature are 25 290 IL. PETER. [A. D. 66. 5 For this they willingly are and the earth' standing out of ignorant of, that a by the word the water b and in the water; of God the heavens were of old, a Ge. 1. 6, 9. 1 consisting. b Ps. 24 2. fixed and settled. The argument here sage. In our common version the -for it was doubtless designed to be Greek word (EXovz'a5) is rendered as an argument-is based on the stability if it were an adverb, or as if it referred of the laws of nature, and the uniformity to their ignorance in regard to the of the course of events. Thus far all event, meaning, that while they might these predictions had failed. Things have known this fact, they took no continued to go on as they had always pains to do it, or that they preferred to done. The sun rose and set; the tides have its recollection far from their minds. ebbed and flowed; the seasons followed So Beza and Luther render it. Others, each other in the usual order; one however, take it as referring to what generation succeeded another, as had follows, meaning,,being so minded; always been the case; and there was being of that opinion; or affirming.' every indication that those laws would So Bloomfield, Robinson (Lex.), Mede, continue to operate as they had always Rosenmiiller, &c. According to this done. This argument for the stability interpretation the sense is,'They who of the earth, and against the prospect thus will or think; that is, they who of the fulfilment of the predictions of hold the opinion that all- things will the Bible, would have more force with continue to remain as they were, are many minds now than it had then, for ignorant of this fact that things have eighteen hundred years more have not always thus remained; that there rolled away, and the laws ot nature has been a destruction of the world remain the same. Meantime, the ex- once by water.' The Greek seems pectations of those who have believed rather to demand this interpretation, that the world was coming to an end and then the sense of the passage will have been disappointed; the time set be,,It is concealed or hidden from for this by many interpreters of Scrip- those who hold this opinion, that the ture has passed by; men have looked earth has been once destroyed.' It is out in vain for the coming of the Sa- implied, whichever interpretation is viour, and sublunary affairs move on adopted, that the will was concerned in as they always have done. Still, there it; that they were influenced by that are no indications of the coming of the rather than by sober judgment and by Saviour; and perhaps it would be said reason; and whether the word refers that the farther men search, by the aid to their ignorance, or to their holding of science, into the laws of nature, the that opinion, there was obstinacy and more they become impressed with their perverseness about it. The will has stability, and the more firmly they are usually more to do in the denial and re. convinced of the improbability that the jection of the doctrines of the Bible than world will be destroyed in the manner the understanding has. The argument in which it is predicted in the Scrip- which the apostle appeals to in reply tc tures that it will be. The specious this objection is a simple one. The ad. and plausible objection arising from versaries of the doctrine affirmed that the this source, the apostle proposes to meet laws of nature had always remainec in the following verses. the same, and they affirmed that the) 5. For this they willingly are ig- always would. The apostle denies the norant of. AavdvEs y&ap avzeov5,soiZo fact which they assumed, in the sense ~Covpeay. There is some considerable in which they affirmed it, and main variety in the translation of this pas- tains that those laws have not been m A. D. 66.] CHAPTER IMi. 291 6 Whereby the world that then was, being overflowed with a Ge. 7. 11. water, a perished: stable and uniform that the world has thought in his mind seems to have been, never been destroyed by an overwhelm- that water entered materially into the ing visitation from God. It has been formation of the earth, and that in its destroyed by a flood; it may be again very origin there existed the means by by fire. There was the same improba- which it was afterwards destroyed. bility that the event would occur, so far The word which is rendered'standing' as the argument from the stability of should rather be rendered consisting of, the laws of nature is concerned, in or constituted of; and the meaning is, the one case that there is in the other, that the creation of the earth was the and consequently the objection is of no result of the divine agency acting on force. ~ That by the word of God. the mass of elements which in Genesis By the command of God., He spake, is called waters. Gen. 1, 2, 6, 7, 9. and it was done.' Comp. Gen. i. 6, 9. There was at first a vast fluid, an imPs. xxxiii. 9. The idea here is, that mense unformed collection of materials, every thing depends on his word or called waters, and from that the earth will. As the heavens and the earth arose. The point of time, therefore, were originally made by his command, in which Peter looks at the earth here so by the same command they can be is not when the mountains, and contidestroyed. ~ The heavens were of old. nents, and islands, seem to be standing The heavens were formerly made. Gen. partly out of the water and partly in i. 1. The word heaven in the Scrip- the water, but when there was a vast tures sometimes refers to the atmos- mass of materials called waters from phere, sometimes to the starry worlds which the earth was formed. The as they appear above us, and sometimes phrase, out of the water' (IE i;vatos) to the exalted place where God dwells. refers to the origin of the earth. It Here it is used, doubtless, in the popu- was formed from, or out of, that mass. larsignification, as denoting the heavens The phrase, in the water' (8i ibaweo) as they appear, embracing the sun, more properly means through or by moon, and stars. T And the earth, It does not mean that the earth stood standing out of the water, and in the in the water in the sense that it was water. Marg., consisting. Gr., avvsa- partly submerged; but it means not.~.Oa,. The Greek word, when used in only that the earth arose from that an intransitive sense. means to stand mass that is called water in Gen. i,, with, or together; then tropically, to but that that mass called water was in place together, to constitute, place, fact the grand material out of which bring into existence. Robinson. The the earth was formed. It was through idea which our translators seem to have or by means of that vast mass of had is, that, in the formation of the mingled elements that the earth was earth, a part was out of the water, and made as it was. Every thing arose a part under the water, and that the out of that chaotic mass; through former, or the inhabited portion, be- that, or by means of that, all things came entirely submerged, and that thus were formed, and from the fact that the inhabitants perished. This was the earth was thus formed out of the not, however, probably the idea of water, or that water entered so essenPeter. He doubtless has reference to tially into its formation, there existed the account given in Gen. i. of the causes which ultimately resulted in the creation of the earth, in which water deluge. performed so important a part. The 6. Whereby. Al,. Through which, 292 11. PETER. [A. D. 66. 7 But the heavens and the earth which are now, by the or by means of which. The pronoun was the fact that the world had been here is in the plural number, and there once destroyed, and that therefore there has been much difference of opinion as was no improbability in believing that to what it refers. Some suppose that it would be again. They who mainit refers to the heavens mentioned in tained that the prediction that the earth the preceding verse, and to the fact would be destroyed was improbable, that the windows of heaven were affirmed that there were no signs of opened in the deluge (Doddridge); such an event; that the laws of nature others that the Greek phrase is taken were stable and uniform; and that as in the sense of (&6O) whence. Wet- those laws had been so long and so stein supposes that it refers to the uniformly unbroken, it was absurd to'heavens and the earth.' But the believe that such an event could occur. most obvious reference, though the To meet this, all that was necessary plural number is used, and the word was to show that, in a case where the water in the antecedent is in the sin- same objections substantially might be gular, is to water. The fact seems to urged, it had actually occurred that the be that the apostle had the waters men- world had been destroyed. There was, tioned in Genesis prominently in his in itself considered, as much improba. eye, and meant to describe the effect bility in believing that the world could produced by those waters. He has be destroyed by water as that it would also twice, in the same sentence, re- be destroyed by fire, and consequently ferred to water — out of the water and the objection had no real force. Notin the water.' It is evidently to these withstanding the apparent stability of waters mentioned in Genesis, out of the laws of nature, the world had been which the world was originally made, once destroyed, and there is, therefore, that he refers here. The world was no improbability that it may be again. formed from that fluid mass; by these On the objections, which might have waters which existed when the earth been plausibly urged against the flood, was made, and out of which it- arose, see Notes on Heb. xi. 7. it was destroyed. The antecedent to 7. But the heavens and the earth the word in the plural number is rather which are now. As they now exist. that which was in the mind of the There is no difficulty here respecting writer, or that of which he was think- what is meant by the word earth, but ing, than the word which he had used. it is not so easy to determine precisely ~f The world that then was, &c. In- how much is included in the word eluding all its inhabitants. Rosen- heavens. It cannot be supposed to millier supposes that the reference here mean heaven as the place where God is to some universal catastrophe-which dwells; nor is it necessary to suppose occurred before the deluge in the time that Peter understood by the word all of Noah; and indeed before the earth that would now be implied in it, as was fitted up in its present form, as used by a modern astronomer. The described by Moses in Gen. i. It is word is doubtless employed in a popular rendered more than probable, by the re- signification, referring to the heavens searches of geologists in modern times, as they appear to the eye; and the that such changes have occurred, but idea is, that the conflagration would there is no evidence that Peter was ac- not only destroy the earth, but would quainted with them, and his purpose change the heavens as they now appear did not require that he should refer to to us. If, in fact, the earth with its them. All that his argument demanded atmosphere should be subjected to a A. D. 66.1 CHAPTER 11. 293 same word are kept in store, re- of judgment and perdition of unserved unto fire a against the day godly men. aPs. 50.3. Zep. 3.8. 2Th. 1.8. universal conflagration, all that is pro- opinion among the ancient philosophers, perly implied in what is here said by especially the Greek Stoics. What Peter would occur. IT By the same was the foundation of that opinion, or word. Dependent solely on the will whence it was derived, it is impossible of God. He has only to give com- now to determine, but it is remarkable mand, and all will be destroyed. The that it should have accorded so entirely laws of nature have no stability inde- with the statements of the New Testapendent of his will, and at his pleasure ment. The authorities in proof that all things could be reduced to nothing this opinion was entertained may be as easily as they were made. A single seen in Wetstein, in loc. See Seneca, word, a breath of command, from one N. Q. iii. 28; Cic. N. D. ii. 46; Sim.Being, a Being over whom we have no plicius in Arist. dle Ccelo i. 9; Eusecontrol, would spread universal desola- bius P. xv. 18. It is quite remarkable tion through the heavens and the earth. that there have been among the heathen Notwithstanding the laws of nature, as in ancient and modern times so many they are called, and the precision, uni- opinions that accord with the statements formity, and power with which they ope- of revelation-opinions, many of them rate, the dependence of the universe on which could not have been founded on the Creator is as entire as though there any investigations of science among were no such laws, and as though all them, and which must, therefore, have were conducted by the mere will of the been either the result of conjecture, or Most High, irrespective of such laws. handed down by tradition. Whatever In fact, those laws have no efficiency may have been their origin, the fact of their own, but are a mere statement that such opinions prevailed and were of the way in which God produces the believed, may be allowed to have some changes which occur, the methods by weight in showing that the state. which he operates who, works all in ments in the Bible are not improbable. all.' At any moment he could sus- IT Against the day of judgment and pend them; that is, he could cease to perditioz of ungodly men. The world act, or withdraw- his efficiency, and the was destroyed by a flood on account of universe would cease to be. ~ Are the wickedness of its inhabitants. It kept in store. Gr.,,are treasured.up.' would seem from this passage that it The allusion in the Greek word is to will be destroyed by fire with reference any thing that is treasured up, or re- to the same cause; at least, that its deserved for future use. The apostle does struction by fire will involve the perdi. not say that this is the only purpose for tion of wicked men. It cannot be inwhich the heavens and the earth are ferred from this passage that the world preserved, but that this is one object, or will be as wicked at the general conthis is one aspect in which the subject flagration as it was in the time of Noah, may be viewed. They are like treasure but the idea in the mind of Peter seems reserved for future use. ~ Reserved to have been, that in the destruction of unto fire. Reserved or kept to be the world by fire the perdition of the burned up. See Notes on ver. 10. The wicked will be involved, or will at first mode of destroying the world was that time occur. It also seems to be by water, the next will be by fire. implied that the fire will accomplish an That the world would at some period important agency in that destruction, be destroyed by fire was a comm)n as the water did on the old world. It 25* 294 II. PETER. [A.D. 66. 8 But, beloved, be not igno- sand years, and a a thousand rant of this one thing, that one years as one day. day is with the Lord as a thou- 9 The Lord is not slack b cona Ps. 90. 4. b Ha. 2. 3. cerning his promise, as some is not said, in the passage before us, plish them in a single day, he can whether those to be destroyed will be do it; if he chooses that the execuliving at that time, or will be raised tion shall be deferred to a thousand up from the dead, nor have we any years, or that a thousand years shall be means of determining what was the consumed in executing them, he has idea of Peter on that point. All that power to carry them onward through the passage essentially teaches is, that what seems-to us to be so vast a durathe world is reserved now with refer- tion. The wicked, therefore, cannot ence to such a consummation by fire; infer that they will escape because that is, that there are elements kept in their punishment is delayed; nor should store that may be enkindled into a uni- the righteous fear that the divine proversal conflagration, and that such a imises will fail because ages pass away conflagration will be attended with the before they are accomplished. The destruction of the wicked. expression here used, that, one day is 8. But, beloved, be not ignorant of with the Lord as a thousand years,' &c., this one thing, that one day is with is common in the Rabbinical writings. the Lord as a thousand years. This See Wetstein in loc. A similar thought (vs. 8, 9) is the second consideration occurs in Ps. xc. 4:, For a thousand by which the apostle meets the objec- years in thy sight are but as yesterday tion of scoffers against the doctrine of when it is past, and as a watch in the the second coming of the Saviour. The night." objection was, that much time, and 9. The Lord is not slack concerning perhaps the time which had been sup- his promise. That is, it should not be posed to be set for his coming, had inferred because his promise seems to passed away, and still all things re- be long delayed that therefore it will mained as they were. The reply of fail. When men, after a considerable the apostle is, that no argument could lapse of time, fail to fulfil their engagebe drawn from this, for that which may ments, we infer that it is because they seem to be a long time to us is a brief have changed their plans, or because period with God. In the infinity of they have forgotten their promises, or his own duration there is abundant because they have no ability to perform time to accomplish his designs, and it them, or because there is a want of can make no difference with him principle which makes them regardless whether they are accomplished in of their obligations. But no such inone day or extended to a thousand ference can be drawn from the apyears. Man has but a short time to parent delay of the fulfilment of the live, and if he does not accomplish his divine purposes. Whatever may be purposes in a very brief period, he never the reasons why they seem to be dewill. But it is not so with God. He ferred, we may be sure that it is fron always lives, and we cannot, therefore, no such causes as these. IT As some infer, because the execution of his men, count slackness. It is probable purposes seems to be delayed, that they that the apostle here had his eye on are abandoned. With him who ai- some: professing Christians who had ways lives it will be as easy to accom- become disheartened and impatient, and plish them at a far distant period as who, from the delay in regard to the now. If it is his pleasure to accom- coming of the Lord Jesus, and from the A. D. 66.] CHAPTER III. 295 men count slackness; but is willing b that any should perish, long-suffering a to us-ward, not but that all should c come to rea Ps. 86. 15. Is. 30. 18. b Eze. 33. 11. pentance. c 1Ti. 2. 4. representations of those who denied the are his feelings and desires now towards truth of the Christian religion, arguing men. (b) One may have a sincere defrom that delay that it was false, be- sire that others should not perish, and gan to fear that his promised coming yet it may be, that, in entire consistency would indeed never occur. To such with that, they will perish. A parent he says that it should not be inferred has a sincere wish that his children from his delay that he would not re- should not be punished, and yet he turn, but that the delay should be re- himself may be under a moral necessity garded as an evidence of his desire to punish them. A lawgiver may have that men should have space for repent- a sincere wish that no one should ever ance, and an opportunity to secure their break the laws, or be punished, and yet salvation. See Notes on ver. 15. ~ But he himself may build a prison, and is long-szffering to uts-ward. Toward construct a gallows, and cause the law us. The delay should be regarded as to be executed in a most rigorous mana proof of his forbearance, and of his ner. A judge on the bench may have desire that men should be saved. Every a sincere desire that no man should be sinner should consider the fact that he executed, and that every one arraigned is not cut down in his sins, not as a before him should be found to be innoproof-that God will not punish the cent, and yet even he, in entire accordwicked, but as a demonstration that he ance with that wish, and with a most is now forbearing, and is willing that benevolent heart, even with tears in his he should have an ample opportunity eyes, may pronounce the sentence of to obtain eternal life. No man should the law. (c) It cannot be inferred that infer that God will not execute his all that theheart of infinite benevolence threatenings, unless he can look into would desire, will be accomplished by the most distant parts of a coming his mere will. It is evidently as much eternity, and demonstrate that there is in accordance with the benevolence of no suffering appointed for the sinner God that no man should be miserable there; any man who sins, and who is in this world as it is that no one should spared even for a moment, should re- suffer in the next, since the difficulty is gard the respite-as a proof that God is not in the question where one shall merciful and forbearing now. ~ Not suffer, but in the fact itself that any willing that any should perish. That should suffer, and it is just as much in is, he does not desire it or wish it. His accordance with his nature that all nature is benevolent, and he sincerely should be happy here as that they desires the eternal happiness of all, and should be happy hereafter. And yet his patience towards sinners proves no man can maintain that the fact thit lie is willing that they should be that God is benevolent proves talt no saved. If he were not willing, it would one will suffer here.- As little will be easy for him to cut them off, and that fact prove that none will suffer in exclude them from hope at once. This the world to come. (2.) The passage passage, however, should not be adduced should not be adduced to prove that to prove (1.) that sinners never will in God has no purpose, and has formed rro fact perish. For (a) the passage does plan, in regard to the destruction of not refer to what God will do as the the wicked. For (a) the word here aOl Judge of mankind, but to what used has reference rather to his dispo. 296 II. PETER. [A. D. 6. 10 But the day of the Lord in the which the heavens b sha'l will come as a thief a in the night; pass away with a great noise, a Matt. 24. 42, 43. Re. 16. 15. b Ps. 102. 26. Is. 51. 6. Re. 20. 11. sition, or to his nature, than to any act which the heavens shall pass away or plan; (b) there is a sense, as is ad- with a great noise. That is, what mitted by all, in which he does will the seems to us to be the heavens. It can. destruction of the wicked, to wit, if not mean that the holy abode where they do not repent, that is, if they de- God dwells will pass away; nor need serve it; (c) such an act is as incon- we suppose that this declaration extends sistent with his general benevolence as to the starry worlds and systems as an eternal purpose in the matter, since disclosed by the modern astronomy. his eternal purpose can only have been The word is doubtless used in a poputo do what he actually does, and if it lar sense-that is, as things appear to be consistent with a sincere desire that us; and the fair interpretation of the sinners should be saved to do this, then passage would demand only such a it is consistent to determine beforehand change as would occur by the destructo do it-for to determine beforehand to tion of this world by fire. If a conflado what is in fact right, cannot but be gration should take place, embracing a lovely trait in the character of any the earth and its surrounding atmroone. (3.) The passage then proves (a) sphere, all the phenomena would occur that God has a sincere desire that men which are here described; and, if this should be saved; (b) that any purpose would be so, then this is all that can in regard to the destruction of sinners be proved to be meant by the passage. is not founded on mere will, or is not Such a destruction of the elements arbitrary; (c) that it would be agreeable could not occur without a gr:e t noise: to the nature of God, and to his arrange- IT And the elements shall.;lt with ments in the plan of salvation, if all fervent heat. Gr.,the elements being men should come to repentance, and burned, or burning (xavaosruvoa), shall accept the offers of mercy; (d) that if be dissolved.' The idea is, that the any come to him truly penitent, and cause of their being'dissolved' shall be desirous to be saved, they will not be fire; or that there will be a conflagracast off; (e) that, since it is in accord- tion extending to what are here called ance with his nature that he should the elements,' that shall produce the desire that all men may be saved, it effects here described by the word, dismay be presumed that he has made an solved.' There has been much differarrangement by which it is possible ence of opinion in regard to the meanthat they should be; and (f) that, ing of the word here rendered elements since this is his desire, it is proper for (a'voEiua). The word occurs in the the ministers of religion to offer sal- New Testament only in the following vation to every human being. Comp. places: Gal. iv. 3, 9. 2 Pet. iii. 10, 12, Ezek. xxxiii. 11. in which it is rendered elements; Col. 10. But the day of the Lord. The ii. 8, 20, in which it is rendered rudi.. day of the Lord Jesus. That is, the ments, and in Heb. v. 12, where it is day in which he will be manifested. rendered principles. For the general It is called his. day, because he will meaning of the word, see Notes on then be the grand and prominent ob- Gal. iv. 3. The word denotes the ruject as the Judge of all. Comp. Luke diments of any thing; the minute parts xvii. 27. ~ Will come as a thief in or portions of which any thing is comthe night. Unexpectedly; suddenly. posed, or which constitutes the simple See Notes on 1 Thess. v. 2. 2. In the portions out of which any thing grows A. D. 66.] CHAPTER m. 297 and the elements shall melt with the works that are therein, shall fervent heat; the earth also, and be burnt up. or of which it is compounded. Here off into gases; and produces new comrnit would properly denote the compo- pounds, but it annihilafes nothing. It nent parts of the material world; or could not be demonstrated from this those which enter into its composition, phrase that the world would be annihiand of which it is made up. It is not lated by fire; it could be proved only to be supposed that the apostle used that it will undergo important changes. the term with the same exact signifi- So far as the action of fire is concerned, cation with which a chemist would use the form of the earth may pass away, it now, but in accordance with the and its aspect be changed; but unless popular use of the term in his day. In the direct power which created it interall ages, and in all languages, some poses to annihilate it, the matter which such word, with more or less of scien- now composes it will still be in exist tific accuracy, has been employed to ence. I The earth also, and the works denote the plimary materials out of that are therein, shall be burnt up. which others were formed, just as, in That is, whether they are the works most languages, there have been char- of God or man-the whole vegetable acters or letters to denote the element- and animal creation, and all the towers, ary sounds of which language is cornm- the towns, the palaces, the productions posed. The ancients in general sup- of genius, the paintings, the statuary, posed that the elements out of which the books, which man has made. all things were formed, were four —air,,, The cloud-capt towers, the gorgeous pa. earth, fire, and water. Modern science laces, has entirely overturned this theory, and The solemn temples; the great globe it ts; th e a t self, has shown that these, so far from being And all that it inherits, shall dissolve, simple elements, are themselves cornm- And, like the baseless fabric of a vision, pounds; but the tendency of modern not one wreck behind." science is still to show that the ele- The word rendered,burnt.up,' like the ments of all things are in fact few in word just before used and rendered number. The: word, as here used by fervent heat-a word of the same origin, Peter, would refer to the elements of but here intensive - means that they things as then understood in a popular will undergo such a change as fire will sense; it would now not be an impro- produce; not, necessarily, that the matper word to be applied to the few ele- ter composing them will be annihilated. ments of which all things are composed If the matter composing the earth is as disclosed by modern chemistry. In, ever- to be destroyed entirely, it must either case the use of the word would be by the immediate power of God, for be correct. Whether applied to the only hewho created can destroy. There one or the other, science has shown is not the least evidence that a particle that all are capable of combustion. of matter originally made has been anWater, in its component parts, is in- nihilated since the world began; and flammable in a high degree; and even there are no fires so intense, no chemio the diamond has been shown to be cal powers so mighty, as to cause a combustible. The idea contained in particle of matter to cease wholly to be, the word'dissolved,' is properly only So far as the power of man is con; the change which heat produces. Heat cerned, and so far as one portion of changes the forms of things; dissolves matter can prey on another, matter is them into their elements; dissipates as imperishable as mind, and neither those which were solid by driving them can be destroyed unless God destroys 298 II. PETER. [A. D. 66. it. Whether it is his purpose to anni- white, then of a reddish yellow, and hilate any portion of the matter which lastly of an ashy pale colour. La he has made, does not appear from his Place supposes that it was burned up, word; but it is clear that he intends as it has never been seen since. The that the universe shall undergo import- conflagration was visible about sixteen ant changes. As to the possibility or months." The well-known astronoprobability of such a destruction by fire mer, Von Littrow, in the section of his as is here predicted, no one can have work on ",New and Missing Stars" any doubt who is acquainted with the (entitled Die Wunder der Himmels disclosures of modern science in regard oder Gemeinfassliche Darstellung der to the internal structure of the earth. Weltsystems, Stuttgard, 1843, ~ 227), Even the ancient philosophers, from observes: (" Great as may be the revosome cause, supposed that the earth lutions which take place on the surface would yet be destroyed by fire (Notes of those fixed stars, which are subject on ver. 7); and modern science has to this alternation of light, what enmade it probable that the interior of the tirely different changes may those others earth is a melted and intensely heated have experienced, which in regions of mass of burning materials; that the the firmament where no star had ever habitable world is but a comparatively been before, appeared to blaze up in thin crust or shell over those internal clear flames, and then to disappear, fires; that earthquakes are caused by perhaps for ever." He then gives a the vapours engendered by that heated brief history of those stars which have mass when water comes in contact with excited the particular attention of asit; and that volcanoes are but openings tronomers. "c In the year 1572, on the and vent-holes through which those 11th of-November," says he, ",Tycho, internal flames make their way to the on passing from his chemical laboratory surface. Whether these fires will to the observatory, through the court everywhere make their way to the sur- of his house, observed in the constellaface and produce an universal confla- tion Cassiopeia, at a place where before gration, perhaps could not be deter- he had only seen very small stars, a mined by science; but no one can new star of uncommon magnitude. It doubt that the simple command of God was so bright that it surpassed even would be all that is necessary to pour Jupiter and Venus in splendour, and those burning floods over the earth, as was visible even in the day-time. Durhe once caused the waters to roll-over ing the whole time in which it was every mountain and through every val- visible, Tycho could observe no paralley. As to the question whether it is lax or change of position. At the end probable that such a change produced of the year, however, it gradually dimiby fire, and bringing the present order nished, and at length, in March, 1574, of things to a close, will occur, it sixteen months after its discovery, enmay be remarked farther, that there is tirely disappeared, since which all reason to believe that such changes are traces of it have been lost. When it in fact taking place in other worlds. first appeared its light was of a daz", During the last two or three centu- zling white colour; in January, 1573, ties, upwards of thirteen fixed stars two months after its reviving, it became have disappeared. One of them, situ- yellowish; in a few months it assumed ated in the northern hemisphere, pre- a reddish hue, like Mars or Aldebarar, sented a peculiar brilliancy, and was and in the beginning of the year 1574, so bright as to be seen by the naked two or three months before its total eye at mid-day. It seemed to be on disappearance, it glimmered only with fire, appearing at first of a dazzling a gray or lead.coloured light, similar A. D). 66.3 CHAPTER III. 299 11 Seeing then that all these unto the coming of the day of things shall be dissolved, what God, wherein the heavens,-being manner oj persons ought ye to on fire, shall be dissolved, and be in all holy conversation and the elements shall melt b with godliness; fervent heat? 12 Looking for and 1 hasting 13 Nevertheless we, accorda Tit. 2. 13. 1 or, hasting the coming. b Is. 64. & 2. Mi. 1. 4. to that of Saturn." See Bibliotheca unto the coming. Marg., as in Greek, Sacra, lIL., p. 181. If such things oc-'hasting the coming.' The Greek cur in other worlds,-there is nothing word rendered hasting ( tslkow) means improbable or absurd in the supposition to urge on, to hasten; and then to that they may yet occur on the earth. hasten after any thing, to await with 11. Seeing then that all these things eager desire. This is evidently the shall be dissolved. Since this is an sense here. Wetstein and Robinson. undoubted truth.'I What manner of The state of mind which is indicated persons ought ye to be in all holy con- by the word is that when we are anxversation and godliness. In holy con- iously desirous that any thing should duct and piety. That is, this fact occur, and when we would hasten or ought to be allowed to exert a deep and accelerate it if we could. The true abiding influence on us, to induce us to Christian does not dread the coming of lead holy lives. We should feel that that day. He looks forward to it as there is nothing permanent on the the period of his redemption, and would earth; that this is not our abiding welcome, at any time, the return of his home; and that our great interests are Lord and Saviour. While he is willing in another world. We should be se- to wait as long as it shall please God rious, humble, and prayerful; and for the advent of his Redeemer, yet to should make it our great object to be him the brightest prospect in the future prepared for the solemn scenes through is that hour when he shall come to which we are soon to pass. An ha- take him to himself. ~T The coming bitual contemplation of the truth that of the day of God. Called' the day all that we see is soon to pass away, of God,' because God will then be would produce a most salutary effect- manifested in his power and glory. on the mind. It would make us se- 13. Nevertheless we, according to his rious. It would repress ambition. It promise. The allusion here seems to would lead us not to desire to accumu- be, beyond a doubt, to two passages in'ate what must so soon be destroyed. It Isaiah, in which a promise of this kind would prompt us to lay up our trea- is found. Isa. lxv. 17. "cFor behold, I sures in heaven. It would cause us to create new heavens, and a new earth: ask with deep earnestness whether we and the former shall not be remembered are prepared for these amazing scenes nor come into mind." Isa. lxvi. 22. should they suddenly burst upon us. ", For as the new heavens and the new 12. Looking Jbr. Not knowing earth which I will make, shall remain when this may occur, the mind should before me, saith the Lord," &c. Comp. be in that state which constitutes ex- Rev. xxi. 1, where John says he had a pectation; that is, a belief that it will vision of the new heaven and the new occur, and a condition of mind in which earth which was promised., And I we would not be taken by surprise saw a new heaven and a new earth; should it happen at any moment. See for the first heaven and the first earth Notes on Titus ii. 13. IT And hasting- were passed away, and there was no 300 II. PETER. [A. D. 66 ing to his promise, look for new a heavens and a new earth, a~Re. 21. 1, 27. wherein dwelleth righteousness. more sea." See Notes on Isa. lxv. 17. even allude to them here. The pas. ~[ Look for new heavens and a new sage before us is one of the very few earth. It may not be easy to answer places in the New Testament where many of the questions which might be allusion is made to the manner in asked respecting the, new heavens and which the affairs of the world will be earth' here mentioned. One of those closed, and it cannot be explained why, which are most naturally asked is, if he looked for such a glorious personal whether the apostle meant to say that reign of the Saviour, the subject should this earth, after being purified by fire, have been passed over in total silence. would be fitted up again for the abode SECONrD. The word'new,' applied to of the redeemed; but this question it the heavens and the earth that are to is impossible to answer with certainty. succeed the present, might express one The following remarks may perhaps of the following, three things; that is, embrace all that is known, or that can either of these things would correspond be shown to be probable, on the mean- with all that is fairly implied in that ing of the passage before us. FIRST. word. (a) If a new world was literally The' new heavens and the new earth' created out of nothing after this world referred to will be such as will exist is destroyed; for that would be in the after the world shall have been de- strictest sense new. That such an stroved by fire; that is, aJter the gene- event is possible no one can doubt, ral judgment. There is not a word though it is not revealed. (b) If an expressed, and not a hint given, of any inhabitant of the earth should dwell new heaven and earth' previous to after death on any other of the worlds this, in which the Saviour will reign now existing, it would be to him a personally over his saints, in such a'new' abode, and every thing would renovated world, through a long millen- appear new. Let him, for instance, nial period. The order of events stated be removed to the planet Saturn,'by Peter, is (a) that the heavens and with its wonderful ring, and its seven earth which are now, are,kept in moons, and the whole aspect of the store, reserved unto fire against the day heavens, and of the world on which he of judgment, and perdition of ungodly would then dwell, would be new to men' (ver. 7); (b) that the day of the him. The same thing would occur if Lord will come suddenly and unexpect lie were to dwell on any other of the edly (ver. 10); that then the heavens heavenly bodies, or if he were to pass and earth will pass away with a great from world to world. See this illusnoise, the elements will melt, and the trated at length in the works of Thomas earth with all its works be burned up Dick, LL. D., Celestial Scenery,' &c. (ver. 10); and (c) that after this (ver. Comp. Notes on I Pet. i. 12. (c) If 13) we are to expect the, new heavens the earth should be renovated, and htted and new earth.' Nothing is said of a up for the abode of man after tho, uni. personal reign of Christ; nothing of versal conflagration, it would then be a the resurrection of the saints to dwell new abode. THIRD. This world, thus with him on the earth; nothing of the renovated, may be, from time to time, world's being fitted up for their abode the temporary abode of the rvdeemed, previous to the final judgment. If after the final judgment. No one can Peter had any knowledge of such prove that this may not be, thoagh events, and believed that they would there is no evidence that it will be their occur, it is remarkable that he did not permanent and eternal abode, or that A. D.66.] CHAPTER III. 301 even all the redeemed will at any one certainly, accord more with all the time find a home on this globe, for no feelings which we can have on such a one can suppose that the earth is spa- subject, to suppose that a world once so Aious enough to furnish a dwelling- beautiful when it calne from the hand place for all the unnumbered millions of its Maker, should be restored to that are to be saved. But that the primitive loveliness; thataworld which earth may again be revisited from time seems to have been made primarily to time by the redeemed; that in. a (see Notes on I Pet. i. 12) with a view purified and renovated form it may be to illustrate the glory of God in re. one of the,many mansions' which are demption, should be preserved in some to be fitted up for them (John xiv. 2), appropriate form to be the theatre of may-not appear wholly improbable from the exhibition of the developement of the following suggestions: (1.) It that plan in far (listant ages to come seems to have been a law of the earth (4.) To the redeemed, it would be that in its progress it should be pre- most interesting again to visit the pared at one period for the dwelling- spot where the great work of their place of a higher order of beings at redemption was accomplished; where another period. Thus, according to the Son of God became incarnate and the disclosures of geology, it existed made atonement for sin; and where perhaps for countless ages before it was there would be so many interesting refitted to be an abode for man; and that collections and associations, even after it was occupied by the monsters of an the purification by fire, connected with inferior order of existence, who have the infancy of their existence, and their now passed away to make room for a preparation for eternity. Piety would nobler race. Who can tell but the at least wish that the world where present order of things may pass away Gethsemane and Calvary are should to make place for the manifestations of never be blotted out from the universe. a more exalted mode of beings (2.) But (5.) if, after their resurrection and There is no certain evidence that any reception into heaven, the redeemed world has been annihilated, though shall ever re-visit a world so full of insome have disappeared from human teresting recollections and associations; view. Indeed, as observed above, where they began their being, where (Notes on ver. 10) there is no proof their Redeemer lived and died, where that a single particle of matter ever they were renewed and sanctified, and has been annihilated, or ever will be. where their bodies once rested in the It may change its form, but it may still grave, there is no reason to suppose exist. (3.) It seems, also, to accord that this will be their permanent and most with probability that, though the unchanging abode. It may be mere earth may undergo important changes speculation, but it seems to accord best by flood or fire, it will not be annihi- with the goodness of God, and with lated. It seems difficult to suppose the manner in which the universe is that, as a world, it will be wholly dis- made, to suppose that every portion of placed from the system of which it is, it may be visited, and become succesnow a part, or that the system itself sively the abode of the redeemed; that will disappear. The earth, as one of they may pass from world to world, and the worlds of God, has occupied too survey the wonders and the works of important a position in the history of God as they are displayed in different the universe to make it to be easily worlds. The universe so vast seems believed that the place where the Son to have been fitted up for such a pur. of God became incarnate ali, died, pose, and nothing else that we can con. shall be utterly swept away. It would, ceive of will be so adapted to give emr 26 02 IL. PETER. [A. D. 66. 14 Wherefore, beloved, see- of him in peace, without spot, ing that ye look for such things, and blameless. be diligent a that ye may be found 15 And account that the longa 1 Co. 15. 58. 1 Th. 5. 23. suffering of our Lord is salvaployment without weariness to the gent in performing the. duties, and paminds that God has made, in the inter- tient in beating the trials of life. He minable duration before them. FovRTH. who has such hopes set before him, The new heavens and earth will be should seek earnestly that he may be holy. They will be the abode of right- enabled truly to avail himself of them, eousness for ever. (a) This fact is and should make their attainment the clearly revealed in the verse before us: great object of his life. He who is so'wherein dwelleth righteousness.' It soon to come to an end of all weary is also the correct statement of the toil, should be willing to labour diliScriptures. Rev. xxi. 27. 1 Cor. vi. 9, gently and faithfully while life lasts. 10. Heb. xii. 14. (b) This will be in He who is so soon to be relieved from strong contrast with what has occurred all temptation and trial, should be willon earth. The history of this world ing to bear a little longer the sorrows has been almost entirely a history of of the present world. What are all sin-of its nature, developements, re- these compared with the glory *that sults. There have been no perfectly awaits us. Comp. Notes on 1 Cor. holy beings on the earth, except the xv. 58. Rom. viii. 18, seq. 2 Cor. iv. Saviour, and the angels who have oc- 16-18. ~ That ye may be found of casionally visited it. There has been him in peace. Found by him when no perfectly holy place-city, village, he returns in such a state as to secure hamlet; no perfectly holy community. your eternal peace. ~ Without spot, But the future world, in strong con- and blameless. See Notes on Eph. v. trast with this, will be perfectly pure, 27. It should be an object of earnest and will be a fair illustration of what effort with us to have the last stain of religion in its perfect form will do. sin and pollution removed from our (c) It is for this that the Christian souls. A deep feeling that we are soon desires to dwell in that world, and to stand in the presence of a holy God, waits for the coming of his Saviour. our final Judge, cannot but have a It is not primarily that he may be happy influence in making us pure. happy, desirable as that is, but that he 15. And account that the long-suf. may be in a world where he himself fering of our Lord is salhvation. Rewill be perfectly pure, and where all gard his delay in coming to judge the around him will be pure; where every world, not as an evidence that he never being that he meets shall be, holy as will come, but as a proof of his desire God is holy,' and every place on which that we should be saved. Many had his eye rests, or his foot treads, shall be drawn a different inference from the uncontaminated by sin. To the eye fact that the Saviour did not return, of faith and hope how blessed is the and had supposed that it was a proof prospect of such a world! that he would never come, and that his 14. Wherefore, beloved, seeing that promises had failed. Peter says that ye look for such things, be diligent. that conclusion was not authorized, but That is, in securing your salvation. that we should rather regard it as an The effect of such hopes and prospects evidence of his mercy, and of his desire should be to lead us to an earnest in- that we should be saved. This concluquiry whether we are prepared to dwell sion is as proper now as it was then. in a holy world, and to make us dili- Wicked men should not infer, because A. D). 66.] CHAPTER III. 303 tion; a even as our beloved bro- wisdom given unto him, hath ther Paul also, according to the written unto you; a Ro. 2. 4. God does not cut them down, that, inculcating the doctrines and duties of therefore, they never will be punished, religion; and (5.) that he regarded or that God is not faithful to his threat- him as an inspired man, and his writenings. They should rather regard it ings as a part of divine truth. See as a proof that he is willing to save Notes on ver. 16. That Peter has them; for (1.) he might justly cut shown in his epistles that he was acthem off for their sins; (2.) the only quainted with the writings of Paul, reason of which we have knowledge has been abundantly proved by Eichwhy he spares the wicked is to give horn (Einleitung in das N. Tes. viii. them space for repentance; and (3.) as 606, seq.), and will be apparent by a long as life is prolonged a sinner has comparison of the following passages: the opportunity to repent, and may turn Eph. i. 3 with 1 Pet. iii. I; Col. iii. 8 to God. We may, therefore, in our with 1 Pet. ii. 1; Eph. v. 22 with I own case, look on all the delays of God Pet. iii. 1; Eph. v. 21 with 1 Pet. v. to punish; on all his patience and for- 5; 1 Thess. v. 6 with 1 Pet. v. 8; 1 bearance towards us, notwithstanding Cor. xvi. 20 with 1 Pet. v. 14; Rom. our sins and provocations; on the num- viii. 18 with 1 Pet. v. 1; Rom. iv. 24 berless tokens of his kindness scattered with 1 Pet. i. 21; Rom. xiii. 1, 3, 4 along our way, as evidence that he with 1 Pet. ii. 13, 14; 1 Tim. ii. 9 is not willing that we should perish. with 1 Pet. iii. 3; 1 Tim. v. 5 with 1 What an accumulated argument in any Pet. iii. 5. The writings of the aposcase would this afford of the willing- ties were doubtless extensively circuness of God to save! Let any man lated, and one apostle, though himself look on his own sins, his pride, and inspired, could not but feel a deep inselfishness, and sensuality; let him terest in the writings of another. There contemplate the fact that he has sinned would be cases, also, as in the instance through many years, and against many before us, in which one would wish to mercies; let him endeavour to estimate confirm his own sentiments by the acthe number and magnitude of his of- knowledged wisdom, experience, and fences, and upon God's patience in authority of another. ~ According to bearing with him while these have been the wisdom given unto him. Peter evicommitted, and who can overrate the dently did not mean to disparage that force of such an argument in proof wisdom, or to express a doubt that Paul that God is slow to anger, and is was endowed with wisdom; he meant willing to save? Comp. Notes on undoubtedly that, in regard to Paul, the Rom. ii. 1. IT Even as our beloved same thing was true which he would brother Paul also. From this refer- have affirmed of himself or of any other ence to Paul the following things are man, that whatever wisdom he had was clear: (l.) That Peter was acquainted to be traced to a higher than human oriwith his writings; (2.) that he pre- gin. This would at the same time tend sumed that those to whom he wrote to secure more respect for the opinion were also acquainted with them; (3.) of Paul than if he had said it was his that Peter regarded Paul as a, beloved own, and would keep up in the minds brother,' notwithstanding the solemn of those to whom he wrote a sense of rebuke which Paul had had occasion to the truth that all wisdom is from above. administer to him (Gal. ii. 2, seq.); (4.) In reference to ourselves, to our friends, that he regarded him as authority in to our teachers, and to all men, it is 304 II. PETER. [A. D. 66. 16 As also in all his epistles, a speaking in them of these things; aRo.8. 1Co.15. 1Th.4&5. 2Th.]. proper to bear in remembrance the fact This reading is found in the common that all true wisdom is from the "P Fa- editions of the New Testament, and is ther of lights." Comp. Notes on James supported by far the greater number i. 5, 17. ~ Hath written unto you. of MSS., and by most commentators It is not necessary to suppose that Paul and critics. It is found in Griesbach, had written any epistles addressed spe- Tittman, and Hahn, and has every cifically, and by name, to the persons evidence of heing the genuine reading. to whom Peter wrote. It is rather to Another reading, however (Tv ax), is be supposed that the persons to whom found in some valuable MSS., and is Peter wrote (1 Pet. i. 1) lived in the supported by the Syriac and Arabic regions to which some of Paul's epis- versions, and adopted by Mill (Protles were addressed, and that they might leg., 1484), and by Beza. According be regarded as addressed to them. The to this, the reference is to the epistles epistles to the Galatians, Ephesians, themselves-as would seem to be imand Colossians, were of this descrip- plied in our common version. The tion, all addressed to churches in Asia true construction, so far as the evidence Minor, and all, therefore, having -refer- goes, is to refer it not directly to the ence to the same people to whom Peter epistles, but to the things of which addressed his epistles. Peter says Paul wrote; that is, not to 16. As also in all his epistles. Not the style and language of Paul, but to only in those which he addressed to the great truths and doctrines which the churches in Asia Minor, but in his he taught. Those doctrines were inepistles generally. It is to be presumed deed contained in his epistles, but still, that they might have had an acquaint- according to the fair construction of the ance with some of the other epistles of passage before us, Peter should not be Paul, as well as those sent to the understood as accusing Paul of obscuchurches in their immediate vicinity. rity of style. He refers, not to the T .), and speaks here of the common estimate in means to roll or wind on a windlass; which the writings of Paul were held. then to wrench, or turn away, as by He addresses those to whom he wrote, the force of a windlass; and then to not in such a way as to declare to them wrest or pervert. It implies a turning that the writings of Paul were to be out of the way by the application of regarded as a part of the inspired voforce. Here the meaning is, that they lume, but as if this were already known, A. D. 66.] CHAPTER ITI. 307 17 Ye therefore, beloved, see- ed, fall from your own steadfasting ye know these things before, ness. beware lest ye also, being led 18 But grow a in grace, and away with the error, of the wick- in the knowledge of our Lord a Co. 1.' 10. and were an admitted point. ~[ Unto other virtue of the soul. It is feeble in their own destruction. By embracing its beginnings, like the grain of musfalse doctrines. Error destroys the tard seed, or like the germ or blade of soul; and it is very possible for a man the plant, and it increases as it is cultiso to read the Bible as only to confirm vated. There is no piety in the world himself in error. He may find pas- which is not the result of cultivation, sages which, by a perverted interpre- and which cannot be measured by the tation, shall seem to sustain his own degree of care and attention bestowed views, and instead of embracing the- upon it. No one becomes eminently truth, may live always under delusion, pious, any more than one becomes and perish at last. It is not to be in- eminently learned or rich, who does ferred that every man who reads the not intend to; and ordinarily men in Bible, or even every one who under- religion are what they design to be. takes to be its public expounder, will They have about as much religion certainly be saved. as they wish, and possess about the 17. Seeing that ye know these things character which they intend to possess. before. Being aware of this danger, When men reach extraordinary elevaand knowing that such results may tions in religion, like Baxter, Payson, follow. Men should read the Bible and Edwards, they have gained only with, the' feeling that it is possible what they meant to gain; and the gay that they may fall into error, and be and worldly professors of religion; who deceived at last. This apprehension have little comfort and peace,-have in will do much to make them diligent, fact the characters which they designed and candid, and prayerful, in study- to have. If these things are so, then ing the word of God.'f With the we may see the propriety of the inerror of the wicked. Wicked men. junction, to grow in grace;' and then Such as he had referred to in ch. ii., too we may see the reason why so feewho became public teachers of religion. ble attainments are made in piety by Fall fromn youer own steadfastness. the great mass of those who profess Your firm adherence to the truth. The religion. I And in the knowledge of particular danger here referred to is not our Lord and Saviour Jesus Christ. that of falling from grace, or from true See Notes on John xvii. 3. Comp. religion, but from the firm and settled Notes on Col. i. 10. To know the principles of religious truth, into Lord Jesus Christ; to possess just error. views of his person, character, and 18. But grow in grace. Comp. work, is the sum and essence of the Col. i. 10. Religion in general is often Christian religion; and with this inrepresented as grace, since every part junction, therefore, the apostle approof it is the result of grace, or of unme- priately closes this epistle. He who rited favour; and to grow in grace' is has a saving knowledge of Christ, has to increase in that which constitutes in fact all that is essential to his weltrue religion. Religion is as suscepti- fare in the life that is, and in that ble of cultivation and of growth as any which is to come; he who has not this 308 II. PETER. [A. D. 66. and Saviour Jesus Christ. To him bbe glory, both now and for a 2 Ti. 4. 18. ever. Amen. knowledge, though he may be distin- sire that honour and glory should be guished in the learning of the schools, rendered to the Redeemer, all the aspi. and may be profoundly skilled in the rations of true Christians appropriately sciences, has in reality no knowledge close. There is no wish more deeply that will avail him in the great matters cherished in their hearts than this; pertaining to his eternal welfare. ~T To there is nothing that will enter more him be glory, &c. Comp. Notes, Rom. into their worship in heaven. Comp xvi, 2:7. 2'rim. iv. 18. With the de. Rev i 5, 6; v 12, 13 THE FIRST EPISTLE GENERAL OF JOHN. INTRODUCTION. ~ 1. The Authenticity of the Epistle. LxTrLrE need be said respecting the authenticity of this epistle, or the evi. dence that it was written by the apostle John. There are, in general, two sources of evidence in regard to ancient writings: the external evidence, or that which may be derived from the testimony of other writers; and the evidence which may be derived from some marks of the authorship in the writing itself, which is called the internal evidence. Both of these are remarkably clear in regard to this epistle. 1. The external evidence. (1.) It is quoted or referred to by the early Christian writers as the undoubted production of the apostle John. It is referred to by Polycarp in the beginning of the second century; it is quoted by Papias, and also by Irenmeus. Origen says, ", John, beside the gospel and Revelation, has left us an epistle of a few lines. Grant also a second, and a third, for all do not allow these to be genuine." See Lardner vi. 275, and Liicke, Einlei. i. Dionysius of Alexandria admitted the genuineness of John's first epistle; so also did Cyprian. All the three epistles were received by Athanasius, by Cyril of Jerusalem, and by Epiphanius. Eusebius says, ", Beside his gospel, his first epistle is universally acknowledged by those of the present time, and by the ancients; but the other two are contradicted." (2.) It is found in the old Syriac version, probably made in the first century, though the second and third epistles are not there. (3.) The genuineness of the first epistle was never extensively called in question, and it was never reckoned among the doubtful or disputed epistles. (4.) It was rejected or doubted only by those who rejected his gospel, and for the same reasons. Some small sects of those who were called, heretics' rejected all of the writings of John, because they conflicted with their peculiar views; but this was confined to a small number of persons, and never affected the general belief of the church. See Liicke, Einlei. 9, seq. 2. There is strong internal evidence that the same person wrote this epistle who was the author of the gospel which bears the same name. The resemblance in the mode of expression, and in the topics referred to, are numerous, and at the same time are not such as would be made by one who was attempting to imitate the language of another. The allusions of this kind, moreover, are to what is peculiar in the gospel of John, and not to what is common to that gospel and the other three. There is nothing in the epistle which would (ccMix) CCeX IPNTRODUCTION. particularly remind us of the gospel of Matthew, or Mark, or Luke; but it is impossible to read it and not he reminded constantly of the gospel by John. Among those passages and expressions the following may be referred to: EPISTLE. GOSPEL. Chapter i. I compared with Chapter i. 1, 4, 14. ii. 5...... xiv. 23. ii. 6.............V. 4, ii. 8; iii. 1 1 xiii. 34. ii. 8, 10.................... i. 5, 9; xi. 1D ii. 13, 14 4.....................O.O xvii. 3. iii. 1................ i. 12. iii. 2.. xvii. 24. iii. 8......... viii. 44. iii 13.............................. xv. 20. iv 9............................... iii. 16. iv. 12... i. 18. v. 13.. xx. 31. V. 14................... xiv. 14. v. 20........ I.................... xvii. 2. This language in the epistle, as will be easily seen by- a comparison, is such as the real author of the gospel by John would be likely to use if he wrote an epistle. The passages referred to are in his style; they show that the mind of the author of both was turned to the same points, and those not such points as might be found in all writers, but such as indicated a peculiar mode of thinking. They are not such expressions as Matthew, or Mark, or Luke, or Paul, would have used in an epistle, but just such as we should expect from the writer of the gospel of John. It must be clear to any one that either the author of the gospel was also the author of this epistle, or that the author of the epistle meant to imitate the author of the gospel, and to leave the impression that the apostle John was the author. But there are several things which make it clear that this is not a forgery. (a) The passages where the resemblance is found are not exact quotations, and are not such as a man would make if he designed to imitate another. They are rather such as the same man would use if he were writing twice on the same subject, and should express himself the second time without intending to copy what he had said the first. (b) If it had been an intentional fraud or forgery, there would have been some allusion to the name or authority of the author; or, in other words, the author of the epistle would have endeavoured to sustain himself by some distinct reference to the apostle, or to his authority, or to his well-known characteristics as a teller of truth. See John xix. 35; xxi. 24. Comp. 3 John 12. But nothing of the kind occurs in this epistle. It is written without disclosing the name of the author, or the place where he lived, or the persons to whom it was addressed, and with no allusions to the gospel, except such as show that the author thought in the same manner, and had the same things in his eye, and was intent on the same object. It is, throughout, the style and manner of one who felt that his method of expressing himself was so well understood that he did not need even to mention his own name; as if, without any thing further, it would be apparent from the very epistle itself who had written it, and what right he had to speak. But this would be a device too refined for forgery. It bears all the marks of sincerity and trutlh INTRODUCtION. CC6X1 ~ 2. The time and place of writing the Epistle. Almost nothing is known of the time and place of writing the epistle, and nearly all that is said on this point is mere conjecture. Some recent critics have supposed that-it was in fact a part of the gospel, though in some way it afterwards became. detached from it; others that it was sent as an epistle at the same time with the gospel, and to the same persons. Some have supposed that it was written before the destruction of Jerusalem, and some long after, when John was very aged, and these last suppose that they find evidences of the very advanced age of the author in the epistle itself, in such characteristics as commonly mark the conversation and writings of an old man. An examination of these opinions may be found in Liicke, Einlei. Kap. 2; and in Hug, Intro. p. 456, seq., p. 732, seq. There are veryfew marks of time in the epistle, and none that can determine the time of writing it with any degree of certainty. Nor is it of much importance that we should be able to determine it. The truths which it contains, are in the main as applicable to one age as to another, though it cannot be denied (see ~ 3) that the author had some prevailing forms of error in his eye. The only marks of time in the epistle by which we can form any conjecture as to the period when it was written are the following: (1.) It was in what the author calls the last time (csXd7 alpar). ch. ii. 18. From this expression it might perhaps be inferred by some that it was just before the destruction of Jerusalem, or that the writer supposed that the end of the world was near. But nothing can be certainly determined from this expression in regard to the exact period when the epistle was written. This phrase, as used in the Scriptures, denotes no more than the last dispensation or economy of things, the dispensation under which the affairs of the world would be wound up, though that period might be in fact much longer than any one that had preceded it. See Notes on Isa. ii. 2. Acts ii. 17. Heb. i. 2. The object of the writer of this epistle, in the passage referred to (ch. ii. 18), is merely to show that the closing dispensation of the world had actually come; that is, that there were certain things which it was known would mark that dispensation, which actually existed then, and by which it could be known that they were living under the last, or closing period of the world. (2.) It is quite evident that the epistle was composed after the gospel by John was published. Of this no one can have any doubt who will compare the two together, or even the parallel passages referred to above, ~ 1. The gospel is manifestly the original; and it was evidently presumed by the writer of the epistle that the gospel was in the hands of those to whom he wrote. *The statements there made are much more full; the circumstances in which many of the peculiar doctrines adverted to were first advanced are detailed; and the writer of the epistle clearly supposed that all that was necessary in order to an understanding of these doctrines was to state them in the briefest manner, and almost by mere allusion. On this point Liicke well remarks,' the more brief and condensed expression of the same sentiment by the same author, especially in regard to peculiarities of idea and language, is always the later one; the more extended statement, the unfolding of the idea, is an evidence of an earlier composition.' Einlei. p. 21.'Yet while this is clear, it determines little or nothing about the time when the epistle was written, for it is a matter of great uncertainty when the gospel itself was composed. Wetstein supposes that it was soon after the ascension of the Saviour; Dr. Lardner that it was about the year 68; and Mill and Le Clere that it was about the year 97, CteCcX1 INTRODUCTION. In this uncertainty, therefore, nothing can be determined absolutely from this circumstance in regard to the time of writing the epistle. (3.) The only other note of time on which any reliance has been placed is the supposed fact that there were indications in the epistle itself of the great age of the author, or evidences that he was an old man, and that consequently it was written near the close of the life of John. There is some evidence in the epistle that it was written when the author was an old man, though none that he was in his dotage, as Eichhorn and some others have maintained. The evidence that he was even an old man is not positive, but there is a certain air and manner in the epistle, in its repetitions, and its want of exact order, and especially in the style in which he addresses those to whom he wrote, as little children —rexvrC-3-(ch. ii. 1, 12, 28; iii. 7, 18; iv. 4; v. 21) which would seem to be appropriate only to an aged man. Comp. Liicke Einlei. pp. 23, 24, and Prof. Stuart in Hug's Intro. pp. 732, 733. As little is known about the place where the epistle was written as about the time. There are no local references in it; no allusions to persons or opinions which can help us to determine where it was written. As John spent the latter part of his life, however, in Ephesus and its vicinity, there is no impropriety in supposing that it was written there. Nothing, in the interpretation of the epistle, depends on our being able to ascertain the place of its composition. Hug supposes that it was written in Patmos, and was sent as a letter accompanying his gospel, to the church at Ephesus. Intro. ~ 69. Liicke supposes that it was a circular epistle addressed to the churches in Asia Minor, and sent from Ephesus. Einlei. p. 27. To whomr the epistle was written is also unknown. It bears no 4nscription, as many of the other epistles of the New Testament do, and as even the second and third of John do, and there is no reference to any particular class of persons by which it can be determined for whom it was designed. Nor is it known why the name of the author was not attached to it, or why the persons for whom it was designed were not designated. All that can be determined on this subject from the epistle itself is the following: (1.) It seems to have been addressed to no particular church, but rather to have been of a circular character, designed for the churches in a region of country where certain dangerous opinions prevailed, (2.) The author presumed that it would be known who wrote it, either by the style, or by the sentiments, or by its resemblance to his other writ. ings, or by the messenger who bore it, so that it was unnecessary to affix his name to it. (3.) It appears to have been so composed as to be adapted to any people where those errors prevailed; and hence it was thought better to give it a general direction, that all might feel themselves to be addressed, than to designate any particular place or church. There is, indeed, an ancient tradition that it was written to the Parthians. Since the time of Augustine this has been the uniform opinion in the Latin church. Venerable Bede remarks that'many of the ecclesiastical writers, among whom is St. Athanasius, testify that the first epistle of John was written to the Parthians.' Various conjectures have been made as to the origin of this opinion, and of the title which the epistle bears in many of the Latin MSS. (ad Parthos), but none of them are satisfactory. No such title is found in the epistle itself, nor is there any intimation in it to whom it was directed. Those who are disposed to examine the conjectures which have been made in regard to the origin of the title may consult Liicke, Enlei. p. 28, seq. No reason can be assigned why it should have been sent to the Parthians, nor is there any sufficient evidence to suppose that it was. INTRODUCTION. CCeCX1l ~ 3. The olject of the Epistte. It is evident from the epistle itself that there were some prevailing errors H:,4ong those to whom it was written, and that one design of the writer was to counteract those errors. Yet very various opinions have been entertained in regard to the nature of the errors that were opposed, and the persons whom the writer had in his eye. Loeffler supposes that Jews and Jusdaizers are the persons opposed; Semler, Tittman, Knapp, and Lange suppose that they were Judaizin2g Christians, and especially Ebionites, or apostate Christians; Michaelis, Kleuker, Paulus, and others, suppose that the Gnostics are referred to; others, as Schmidt, Liicke, Vitringa,/Bertholdt, Prof. Stuart, suppose that the Docetai was the sect that was principally opposed. It is impossible now to determine with accuracy to whom particularly the writer referred, nor could it be well done without a more accurate knowledge than we now have of the peculiarities of the errors which prevailed in the time of the author, and among the people to whom he wrote. All that we can learn on the subject that is certain, is to be derived from the epistle itself, and there the intimations are few, but they are so clear that we may obtain some knowledge to guide us. 1. The persons referred to had tewen professing Christians, and were now apostates from the faith. This is clear from ch. ii. 19. ",They went out from us, but they were not of us," &c. They had been members of the church, but they had now become teachers of error. 2. They were probably of the sect of the Docete; or if that sect had not then formally sprung up, and was not organized, they held the opinions which they afterwards embraced. This sect was a branch of'the great Gnostic family, and the peculiarity of the opinion which they held was that Christ was only in appearance and seemingly, but not in reality, a man; that though he seemed to converse, to eat, to suffier, and to die, yet this was merely an appearanic assumed by the Son of God for important purposes in regard to man. He had, according to this view, no real humanity, but though the Son of God had actually appeared in the world, yet all this was only an assumed form for the purpose of a manifestation to men. The opinions of the Docetes are thus represented by Gibbon:, They denied the truth and authenticity of the gospels, as far as they relate the conception of Mary, the birth of Christ, and the thirty years which preceded the first exercise of his ministry. He first appeared on the banks of the Jordan in the form of perfect manhood; but it was a form only, and not a substance; a human figure created by the hand of Omnipotence to imitate the faculties and actions of a man, and to impose a perpetual illusion on the senses of his friends and enemies. Articulate sounds vibrated on the ears of his disciples; but the image which was impressed on their optic nerve, eluded the more stubborn evidence of the touch, and they enjoyed the spiritual, but not the corporeal presence of the Son of God. The rage of the Jews was idly wasted against an impassive phantom, and the mystic scenes of the passion and death, the resurrection and ascension of Christ, were represented on the theatre of Jerusalem for the benefit of mankind." Dic. L. Fall, vol. iii. p. 245, Ed. N. York, 1829. Cornp. vol. i. 440. That these views began to prevail in the latter part of the first century, there can be no reason to doubt, and there can be as little doubt that the author of this epistle had this doctrine in his eye, and that he deemed it to be of special importance in this epistle, as he had done in his gospel, to show that the Son fg~ eCCXIV INTRODUCTION, of God had actually come in the flesh; that he was truly and properly a mani that he lived and died in reality, and not in appearance only. Hence the allusion to these views in such passages as the following:, That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life.-that which we have seen and heard declare we unto you." ch. i. 1, 3. "Many false prophets are gone out into the world. Hereby know we the spirit of God. Every spirit that confesseth that Jesus Christ is come in the flesh is of God and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God; and this is that spirit of Antichrist whereof ye have heard that it should come." ch. iv. 1-3. Comp. vs. 9, 14, 15; v. 1. 6, 10, 11, 12. John had written his gospel to show that Jesus was the Christ (ch. xx. 31); he had furnished ample proof that he was divine, or was equal with the Father (ch. i. 1-14), and also that he was truly a man (ch. xv. 25-28); but still it seemed proper to furnish a more unequivocal statement that he had actually- appeared in the flesh, not in appearance only but in reality, and this purpose evidently was a leading design of this epistle. The main scope of the epistle, the author has himself stated in ch. v. 13. " These things have I written unto you that believe on the name of the Son of God;'that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God;" that is, that you may have just views of him, and exercise an intelligent faith. In connection with this general design, and keeping in view the errors to which they to whom the epistle was written were exposed, there are two leading trains of thought, though often intermingled, in the epistle. (a) The author treats of the doctrine that Jesus is the Christ, and (b) the importance of love as an evidence of being united to him, or of being true Christians. Both these things are characteristic of John; they agree with the design for which he wrote his gospel, and they were in accordance with his peculiarity of mind as' the beloved disciple,' the disciple whose heart was full of love, and who made religion consist much in that. The main characteristics of this epistle are these; (1.) It isfull of love. The writer dwells on it; places it in a variety of attitudes; enforces the duty of loving one another by a great variety of considerations, and shows that it is essential to the very nature of religion. (2.) The epistle abounds with statements on the evidences of piety, or the characteristics of true religion. The, author seems to have felt that those to whom he wrote were in danger of embracing false notions of religion, and of being seduced by the abettors of error., He is therefore careful to lay down the characteristics of real piety, and to show in what it essentially consists. A large part of the epistle is occupied with this, and there is perhaps no portion of the New Testament which one could study to more advantage who is desirous of ascertaining whether he himself is, true Christian. An anxious inquirer, a man who wishes to know what true religion is, could be directed to no portion of the New Testament where he would more readily find the instruction that he needs, than to this portion of the writings of the aged and experienced disciple whom Jesus loved. A true Christian can find nowhere else a more clear statement of the nature of his reo ligion, and of the evidences of real piety than in this epistle, THE FIRST EPISTLE GENERAL OF JOHN. heard, which we have seen b with our eyes, which we have looked CHAT which was from the a upon, and our hands have beginning, which we have handled, of the Word of life; a Jno. 1. 1, &c. b 2 Pe. 1. 16. c Lu. 24, 39. we shall have fellowship one with an other, and we may believe that the ANALYSIS OF THE cHAPTEr. blood of Christ will cleanse us from all This short chapter embraces the fol- sin. ver. 7. (d) Yet we are to guard lowing subjects: I. A strong affirma- ourselves from one point of danger, we tion that the Son of God, or the, Life' are not to allow ourselves to feel that had appeared in the flesh. vs. 1-3. we have no sin. We are to bear with The evidence of this, the writer says, us the constant recollection that we are was that he had seen him, heard him, sinners, and are to permit that fact to handled him; that is, he had had all produce its proper impression on our the evidence which could be furnished minds. vs. 8, 10. (e) Yet, we are not by the senses. His declaration on this to be desponding though we do feel point he repeats, by putting the state- this, but are to remember, that if we ment into a variety of forms, for he will truly confess our sins he will be seems to regard it as essential to true found faithful to his promises, and just religion. If. He says that he wrote to to the general arrangements of grace, them, in order that they might have by which' our sins may be forgiven. fellowship with him in the belief of ver. 9. this truth, and might partake of the 1. That which was from the beginjoy which flows from the doctrine that ning. There can be no doubt that the the Son of God has actually come in reference here is to the Lord Jesus the flesh. vs. 3, 4. III. He states that Christ, or the, Word' that was made the sum and substance of the whole flesh. See:Notes on John i. 1. This message which he had to bring to them is such language as John would use was, that God is light, and that if we respecting him, and indeed the phrase profess to have fellowship with him we' the: beginning,' as applicable to the must walk in the light. vs. 5-10. (a) Lord Jesus, is peculiar to John in the In God is no darkness, no impurity, no writings of the New Testament, and sin. ver. 5. (b) If we are in darkness, the language here may be regarded as if we are ignorant and sinful, it proves one proof that this epistle was written that we cannot have any fellowship by him, for it is just such an expreswith him. ver. 6. (c) If we walk. in sion as he would use, but not such as the light as he is in the light; if we one would be likely to adopt who should partake of his character and spirit, then attempt to palm off his own writings (315) 816 I. JOHN. [A. D. 90. as those of John. One who should very commencement of his nzanifestahave attempted that would have been tion as the Son of God, the very first likely to introduce the name John indications on earth of what he was as jn the beginning of the epistle, or in the Messiah. When the writer says, some way to have claimed his authority. (ver. 3) that he, declares' this to them, The apostle, in speaking of that which it seems to me that he has not reference was from the beginning,' uses a word merely to what he would say in this in the neuter gender instead of the epistle, for he does not go extensively masculine (o). It is not to be supposed, into it here, but that he supposes that I think, that he meant to apply this they had his gospel in their possession, term directly to the Son of God, for if and that he also means to refer to that, he had he would have used the mascu- or presumes that they were familiar line pronoun; but though he had the with the testimony which he had borne Son of God in view, and meant to make in that gospel respecting the evidence a strong affirmation respecting him, yet that the ", Word became flesh." Many the particular thing here referred to was have indeed supposed that this epistle?vwhatever there was respecting that in. accompanied the gospel when it was carnate Saviour that furnished testi- published, and was either a part of it mony to any of the senses, or that per. that became subsequently detached from tained to his character and doctrine, he it, or was a letter that accompanied it, had borne witness to. He was looking See Bug. Intro. P. II. ~ 68. There rather at the evidence that he was in- is, it seems to me, no certain evidence carnate; the proofs that he was mani- of that; but no one can doubt that fested; and he says that those proofs he supposed that those to whom he had been subjected to the trial of the wrote had access to that gospel, and senses, and he had borne witness to that he refers here to the testimony them, and now did it again. This is which he had borne in that respecting what is referred to, it seems to me, by the incarnate Word. ~ Which we have the phrase,that which' (d). The heard. John was with the Saviour sense may be this: Whatever there througlf:the whole of his ministry, and was respecting the Word of life, or he has recorded more that the Saviour him who is the living Word, the incar- said than either of the other Evangenate Son of God, from the very begin- lists. It is on what he said of himning, from the time when he was first self that he grounds much of the evimanifested in the flesh; whatever there dence that he was the Son of God. was respecting his exalted nature, his ~r Which we have seen with our eyes. dignity, his character, that could be That is, pertaining to his person, and subjected to the testimony of the senses, to what he did.,I have seen hirnt; to be the object of sight, or-hearing, or seen what he was as a man; how he touch, that I was permitted to see, and appeared on earth; and I have seen that I declare to you respecting him.' whatever there was in his works to inJohn claims to be a competent witness dicate his character and origin.' John in reference to every thing which oc- professes here to have seen enough in curred as a manifestation of what the this respect as to furnish evidence that Son of God was. If this be the correct he was the Son of God. It is not interpretation, then the phrase from hearsay on which he relies, but he had the beginning' (adi' &pX:S) does not here the, testimony of his own eyes in the refer to his eternity, or his being in the case. Comp. Notes on 2 Pet. i. 16, beginning of all things, as the phrase ~I Which we have looked upon. The'in the beginning' (E'v &pt.) does in word here used seems designed to be John i. I; but rather means from the more emphatic or intensive than the A. D. 90.] CHAPTER I. 317 2 (For the Life was manifest- ed, and we have seen it, and one before occurring. He had just said which was held by the Docetes, that that he had, seen him with his eyes,' the Son of God did not truly and really but he evidently designs to include an become a man, but that there was only idea in this word which would imply an appearance assumed, or that he something more than mere beholding seemed to be a man. See the Intro., ~ 3. or seeing. The additional idea which It was, evidently, with reference to this is couched in this word seems to be opinion which began early to prevail, that of desire or pleasure; that is, that that the apostle dwells on this point, and lhe had looked on him with desire, or repeats the idea so much, and shows satisfaction, or with the pleasure with by a reference to all the senses which which one beholds a beloved object. could take any cognizance in the case, Comp. Matt. xi. 7. Luke vii. 24. John that he was truly and properly a man. i. 14; x. 45. See Rob. Lex. There was The amount of it is, that we have the an intense and earnest gaze, as when we same evidence that he was properly a behold one whom we have desired to see, man which we can have in the case of or when one goes out purposely to look any other human being; the evidence on on- an object. The evidences of the in- which we constantly act, and in which carnation of the Son of God had been we cannot believethat oursensesdeceive subjected to such an intense and earnest us. ~' Of the 1Vrord of life. Respecting, gaze. ~f And ovur hands have handled. or pertaining to, the Word of life., That That is, the evidence that he was a is, whatever there was pertaining to man was subjected to the sense of the Word of life, which was manifested touch. It was not merely that he had from the beginning in his speech and been seen by the eye, for then it might actions, of which the senses could take be pretended that this was a mere ap- cognizance, and which would furnish pearance assumed without reality; or the evidence that he was truly incarthat what occurred might have been a nate, that we have declared unto you.' mere optical illusion; but the evidence The phrase, the Word of life,' means that he appeared in the flesh was sub- the Word in which life resided, or jected to more senses than one; to the which was the source and fountain of fact that his voice was heard; that he life. See Notes on John i. 1, 3. The was seen with the eyes; that the most reference is undoubtedly to the Lord intense scrutiny had been employed; Jesus Christ. and, lastly, that he had been actually 2. For the Life was manifested. touched and handled, showing that it Was made manifest or visible unto us. could not have been a mere appear- He who was the Life was made known ance, an assumed form, but that it was to men by the incarnation. He apa reality. This kind of proof that the peared among men so that they could Sonl-of God had appeared in the flesh, see him and hear him. Though ori. or-that he was truly and properly a ginally with God, and dwelling with man, is repeatedly referred to in the him (John i. 1, 2), yet he came forth New Testament. Luke xxiv. 39., Be- and appeared among men. Comp. hold my hands and my feet, that it is Notes on Rom. i. 3. 1 Tim. iii. 16. I myself: handle me and see; for a He is the great source of all life, and spirit hath not flesh and bones as ye he appeared on the earth, and we had see me have." Comp. John xx. 25- an opportunity of seeing and knowing 27. There is evident allusion here to what he was. ~ And we have seen it. the opinion which' early prevailed, This repetition, or turning over the 27* 8%1S I. JOHN. [A. D. 90. bear witness, and show unto you 3 That which we have seen that eternal Life, a which was and heard declare we unto you, with the Father, and was mani- thal. ye also may have fellowship fested unto us:) a Jno. 17. 3. thought, is designed to express the idea he appeared among men; that he had with emphasis, and is much in the a real existence here, and not a merely manner of John. See John i. 1-3. assumed appearance; and (4.) That He is particularly desirous of impress- the true characteristics of this incarnate ing on them the thought that he had being could be -borne testimony to by been a personal witness of what the those who had seen him, and who had Saviour was, having had every oppor- been long with him. This second verse tunity of knowing it from long and fa- should be regarded as a parenthesis. miliar intercourse with him. T ARd 3. That which we have seen and bear witness. We testify in regard heard declare we unto you. We anto it. John was satisfied that his own nounce it, or make it known unto you character was known to be such that — referring either to what he purposes credit would be given to what he said. to say in this epistle, or more probably He felt that he was known to be a man embracing all that he had written reof truth, and hence he never doubts specting him, and supposing that his that faith would be put in all his state- gospel was in their hands. He means ments. See John xix. 35; xxi. 24. to call their attention to all the testiRev. i. 2, 3. John 12. ~f And show mony which he had borne on the subunto yotz that eternal Life. That is, ject, in order to counteract the errors we declare unto you what that Life which began to prevail. ~U That ye was-what was the nature and rank may have fellowship with uts. With of him who was the Life, and how he us the apostles; with us who actually appeared when on earth. He here at- saw him, and conversed with him. tributes eternity to the Son of God- That is, he wished that they might have implying that he had always been with the same belief, and the same hope, the Father. ~ Which was with the and the same joy which he himself had, Father. Always before the manifesta- arising from the fact the Son of God tion on the earth. See John i. 1: had become incarnate, and had appeared "The word was with God." This among men. To,have fellowship,' passage demonstrates the pre-existence means to have any thing in common of the Son of God, and proves that he with others; to partake of it; to share was eternal. Before he was manifested it with them (see Notes on Acts ii. 42); on earth he had an existence to which and the idea here is, that the apostle the word Life could be applied, and wished that they might share with him that was eternal. I-e is the Author all the peace and happiness which reof eternal life to us. IT And was ma- suited from the fact that the Son of nifested ureto uts. In the flesh; as a God had appeared in human form ia man. He who was the Life appeared behalf of men. The object of the. unto men. The idea of John evidently apostle in what he wrote was, that they is, (1.) That the being here referred to might have the same views of the Sa. was for ever with God; (2.) That it viour which he had, and partake of the was proper before the incarnation that same hope and joy. This is the true the word Life should be given to him notion offellowship in religion. T And as descriptive of his nature; (3.) That truly ourfellowship is rwith the Father. there was a manifestation of him who With God the Father. That is, there was thus called Life, on earth; that was something in commoon with him A. D. 90.] CHAPTER I. 319 with us: and truly our fellow- ship a is with the Father, and a Jno. 17. 21. with his son Jesus Christ. and God; something of which he and met, we can have no joint agency, nocoGod partook together, or which they operation with him. There God works shared. This cannot, of course, mean alone. But there is also a large sphere that his nature was the same as that in which he admits us graciously to a of God, or that in all things he shared co-operation with him, and in which, with God, or that in any thing he was unless we work, his agency will not equal with God; but it means that he be put forth. This is seen when the partook, in some respects, of the feel- farmer sows his grain; when the surings, the views, the aims, the joys geon binds up a wound; when we take which God has. There was a union the medicine which God has appointed in feeling, and affection, and desire, as a means of restoration to health. So and plan, and this was to him a source in the moral world. In our efforts to of joy. He had an attachment to save our own souls and the souls of the same things, loved the same truth, others, God graciously works with us, desired the same objects, and was en- and unless we work, the object is not gaged in the same work; and the con- accomplished. This co-operation is sciousness of this, and the joy which referred to in such passages as these: attended it, was what was meant by WaTe are labourers together (dvvepyoi) fellowship. Conp. Notes on I Cor. with God.' 1 Cor. iii. 9., The Lord x. 16. 2 Cor. xii. 14. The fellow- working with them.' Mark xvi. 20. ship which Christians have with God' We then are workers together with relates to the following points: (1.) him.' 2 Cor. vi. 1.,That we might Attachment to the same truths, and be fellow-helpers to the truth.' 3 John the same objects; love for the same 8. In all such cases, while the effiprinciples, and the same beings. (2.) ciency is of God-alike in exciting us The same kind of happiness, though to effort, and in crowning the effort not in the same degree. The happi- with success-it is still true that if olu ness of God is found in holiness, truth, efforts were not put forth, the work purity, justice, mercy, benevolence, would not be done. In this department The happiness of the Christian is of God would not work by himself alone; the same kind that God has; the same he would not secure-the result by mikind that angels have; the same kind racle. (4.) We have fellowship with that he will himself have in heaven- God by direct communion with him, for the joy of heaven is only that which in prayer, in meditation, and in the the Christian has now, expanded to the ordinances of religion. Of this all true utmost capacity of the soul, and freed Christians are sensible, and this constifrom all that now interferes with it, tutes no small part of their peculiar and prolonged to eternity. (3.) Em- joy. The nature of this, and the hapployment, or co-operation with God. piness resulting from it, is much of the There is a sphere in which God works same nature as the communion of friend alone, and in which we can have no with friend-of one mind with another co-operation, no fellowship with him. kindred mind-that to which we owe In the work of creation; in upholding no small part of our happiness in this all things; in the government of the world. (5.) The Christian will have universe; in the transmission of light fellowship with his God and Saviour from world to world; in the return of the in the triumphs of the latter day, when gaqsons, the rising and setting of the sun, the scenes of the judgment shall occur, 9t1 storms, the tides, the flight of the co- and when the Redeemer shall appear, 320 I. JOHN. [A. D. 90. 4 And these things write we which we have heard of him, unto you, that a our joy may be and declare unto you, that God full. is light, b and in him is no dark5 This then is the message ness at all. a Jio. 15. 11. b Jno. 1. 4, 9. 1 Ti. 6. 16. that he may be admired andt adored- by preaching; from all that he said. The assembled worlds. Comp. Notes on 2 peculiarity, the substance of all that he Thess. i. 10. See also Matt. xix. 28. said, may be summed up in the declaRev. iii. 21. ~ And with his Son Je- ration that God is light, and in the sus Christ. That is, in like manner consequences which follow from this there is much which we have in con- doctrine. He came as the messenger mon with the Saviour-in character, of him who is Light; he came to inin feeling, in desire, in spirit, in plan. culcate and defend the truths which There is a union with him in these flow from that central doctrine, in rethings, and the consciousness of this gard to sin, to the danger and duty of gives peace and joy. man, to the way of recovery, and to 4. And these things write we unto the rules by which men ought to live. yore. These things respecting him'f That God is light. Light, in the who was manifested in the flesh, and Scriptures, is the emblem of. purity, respecting the results which flow from truth, knowledge, prosperity, and hap that. ~I That our joy may be full. piness; as darkness is of the opposite. This is almost the same language John here says that, God is light' (cp&) which the Saviour used when address- -not the light, or a light, but light ing his disciples as he was about to itself; that is, he is himself all Iihbt leave them (John xv. 11), and there and is the source and fount>.il of light can be little doubt that John had that in all worlds. - He is perfectly pue, declaration in remembrance when he without any admixture of sin. He has uttered this remark. See Notes on all knowledge, with no admixture of that passage. The sense here is, that ignorance on any subject. He is infifull and clear views of the Lord Jesus, nitely happy, with nothing to make and the fellowship with him and with him miserable. He is infinitely true, each other which would follow from never stating or countenancing error; that, would be a source of happiness. he is blessed in all his ways, never Their joy would be complete if they knowing the darkness of disappointhad that; for their real happiness was ment and adversity. Comp. Notes on to be found in their Saviour. The James i. 17, and John i. 4, 5. 1 Tim, best editions of the Greek Testament vi. 16. IT And in hiam is no darkness now, instead of the common reading at all. This language is much in the'our joy,' read'your joy.' manner of John, not only affirming 5. This then is the message which that a thing is so, but guarding it so we have heard of hint. This is the that no mistake could possibly be made substance of the announcement (Exay- as to what he meant. Comp. John i. Y,EG) which we have received of him, 1-3. The expression here is designed or which he made to us. The message to affirm that God is absolutely perfect; here refers to what he communicated that there is nothing in him which is as the sum of the revelation which he in any way imperfect, or which would made to man. The phrase'of him' dim or mar the pure splendour of his (it:' avzevu) does not mean respecting character, not even as much as the him, or about him, but from hims; that smallest spot would on the sun. The is, this is what we received from his language is probably designed to guard A... 90.] CHAPTER I. 321 6 If we say that we have fel- darkness, we lie, and do not the lowship with him, and walk in truth: a Jno. 12. 35. 7 But if we walk a in the the mind from an error to which it is the truth. Do not act truly. The prone, that of charging God with being profession is a false one. Comp. Notes the Author of the sin and misery which on John iii. 22. To do the truth is to exist on the earth; and the apostle act in accordance with truth, and the seems to design to teach that whatever expression"here means that such an one was the source of sin and misery, it could not be a Christian. And yet, was not in any sense to be charged on how many there are who are living in God. This doctrine that God is a pure known sin who profess to be Chris Light, John lays down as the substance tians! How many whose minds are of all that he had to teach; of all that dark on the whole subject of religion; he had learned from him who was who have never known any thing of made flesh. It is, in fact, the fountain the real peace and joy which it imparts, of all just views of truth on the subject who nevertheless entertain the belief of religion, and all proper views of reli- that they are the friends of God, and gion take their origin from this. are going to heaven! They trust in a 6. If we say~that we have fellowship name, in forms, in conformity to exterwith him. If we reckon ourselves nal rites, and have never known any among his friends, or, in other words, thing of the internal peace and purity if we profess to be like him; for a pro- which religion imparts, and in fact fession of religion involves the idea of have never had any true fellowship having fellowship with God (comp. with that God who is light, and in Notes on ver. 3), and he who professes whom there is no darkness at all. Rethat should be like him. ~ And walk ligion is light; religion is peace, purity, in darkness. Live in sin and error. joy; and though there are cases where To, walk in darkness,' now commonly for a time a true Christian may be left denotes to be in doubt about our reli- to darkness, and have no spiritual joy, gious state, in contradistinction from and be' in doubt about his salvation, living in the enjoyment of religion. yet still it is a great truth, that unless That is not, however, probably the we know by personal experience what whole idea here. The leading thought it is to walk habitually in the light, to is, that if we live in sin, it is a proof have the comforts of religion, and to that our profession of religion is false. experience in our own souls the influDesirable as it is to have the comforts ences which make the heart pure, and of religion, yet it is not'always true which bring us into conformity to the that they who do not are not true God who is light, we can have no true Christians, nor is it true by any means religion. All else is but a name, which that they intend to deceive the world. will not avail us on the final day. ~f We lie. We are false professors; 7. But if we walk in the light. we are deceived if we think that we Comp. Notes on ver. 5. Walking in can have fellowship with God, and yet the light may include the three followlive in the practice of sin. As God is ing things: (1.) Leading lives of holipure, so must we be, if we would be ness and purity; that is, the Christian his friends. This does not mean ne- must be characteristically a holy man, cessarily that they meant to deceive, a light in the world, by his example; but that there was an irreconcilable (2.) Walking in the truth; that is, contradiction between a life of sin and embracing the truth in opposition to fellowship with God. ~ And do not all error of heathenism and infidelity, .822 I. JOHN. [A. D. 90 light, as he is in the light, we Christ his Son cleanseth us from have fellowship one with an- all sin. other, and the blood a of Jesus 8 If we say that we have no aEp.1.7. He.9.14. 1Pe.1.19. Re.1.5. and having clear, spiritual views of had received. ver. 5. The first, or truth, such as the unrenewed never leading part of it was, that God is light, have (see 2 C(or. iv. 6. 1 Cor. ii. 9- and in him is no darkness, and that 15. Eph. i. 18); (3.) Enjoying the his religion requires that all his frie.nds comforts of religion; that is, having should resemble him by their walking the joy which religion is fitted to im- in the light. Another, and a material part, and which it does impart to its part of the same message was, that true friends. Ps. xciv. 19. Isa. lvii. 8. provision was made in his religion for 2 Ccr. i. 3; xii?. 11. Comp. Notes on cleansing the soul from sin, and makJohn xii. 35. ~ As he is in the light. ing it like God. No system of religion In the same kind of light that he has. intended for man could be adapted to The measure of light which we may his condition which did not contain have is not the same in degree, but it this provision, and this did contain it is of the same kind. The true Chris- in the most full and ample manner. tian in his character and feelings re- Of course, however, it is meant that sembles God. ST We have fellowship that blood cleanses from all sin only one with another. As we all partake on the conditions on which its efficacy of his feelings and views, we shall re- can be made available to man-by resemble each other. Loving the same pentance for the past, and by a cordial God; embracing the same views of reception of the Saviour through faith: religion; and living for the same ends, 8. If we say that twe have no sin. we shall of course have much that is It is not improbable that the apostle common to us all, and thus shall have here makes allusion to some error which fellowship with each other. Iq And was then beginning to prevail in the the blood of Jesus Christ his Son church. Some have supposed that the cleanseth us from all sin. See the allusion is to the sect of the Nicolaisentiment here expressed fully ex- tanes, and to the views which they plained in the Notes on Heb. ix. 14. maintained, particularly that nothing When it is said that his blood cleanses was forbidden to the children of God us from all sin, the expression must under the gospel, and that in the freemean one of two things; either that it dom conferred on Christians they were is through that blood that all past sin at liberty to do what they pleased. Rev. is forgiven, or that that blood will ulti- ii. 6, 15. It is not certain, however, mately purify us from all transgression, that the allusion is to them, and it is and make us perfectly holy. The not necessary to suppose that there is general meaning is plain, that in regard reference to any particular sect that to any and every sin of which we may existed at that time. The object of the be conscious, there is efficacy in that apostle is to show that it is implied in blood to remove it, and to make us the very nature of the gospel that we wholly pure. There is no stain made are sinners, and that if, on any pre. by sin so deep that the blood of Christ tence, we denied that fact, we utterly cannot take it entirely away from the deceived ourselves. In all ages there soul. The -connection here, or the have been those who have attempted, reason why this is introduced here, on some pretence, to justify their conseems to be this: The apostle is stating duct;. who have felt that they did not the substance of the message which he need a Saviour; who have maintained A.. D. 90.] CHAPTER I. 323 sin, we deceive ourselves, and is faithful and just to forgive us the truth is not in us. our sins, and to cleanse" us from 9 If we confess b our sins, he all unrighteousness. a I Ki. 8. 46. Joh 25. 4. Ec. 7. 20. Ja. 3.2. Ps. 51.2. 1 Co. 6. 11. b Job 33. 27, 28. Ps. 32. 5. Pr. 23. 13. that they had a right to do what:they ever ready to acknowledge it. A man pleased; or who, on pretence of being who claims that he is absolutely perperfectly sanctified, have held that they fect, that he is holy as God is holy, live without the commiission of sin. must know little of his own heart. To meet these, and;, adll similar cases, Who, after all his reasoning on the the apostle affirms that it is a great ele- subject, would dare to go out under the mentary truth, -which on no pretence open heaven, at midnight, and lift up is to be denied, that we are all sinners. his hands and his eyes towards the We are at all times, and in all circum- stars, and say that he had no sin to stances, to admit the painful and hu- confess-that he was as pure as the miliating truth that we are transgress- God that made those stars? ors of the law of God, and that we 9. If we confess our sins. Pardon, need, even in our best services, the in the Scriptures, always supposes that cleansing of the blood of Jesus Christ. there is confession, and there is no The fair interpretation of the declara- promise that it will be imparted unless tion here will apply not only to those a full acknowledgment has been made. who maintain that they have not been Comp. Ps. Ii.; xxxii. Luke xv. 18, seq.; guilty of sin in the past, but also to vii. 41, seq. Prov. xxviii. 13. ~f He is those who profess to have become per- faithful. To his promises. He will fectly sanctified, and to live without sin. do what he has assured us he will do In any and every way, if we say that in remitting them. ~ Andjust to forwe have no sin we deceive ourselves. give us our sins. The word just here Comp. Notes on James iii. 2. ~T We cannot be used in a strict and proper deceive ourselves. We have wrong sense, since the forgiveness of sins is views about our character. This does never an act of justice, but is an act of not mean that the self-deception is wil- mercy. If it were an a at of justice it ful, but that it in fact -exists. No man could be demanded or enfGrced, and knows himself who supposes that in all that is the same as to say that it is not respects he is perfectly pure. IT And the forgiveness, for in that case there could truth is not in us. On this subject. A have been no sin to be pardoned. But man who should maintain that he had the word just is often used in a larger never committed sin, could have no just sense, as denoting upright, equitable, views of the truth in regard to himself, acting properly in the circumstances and would show that he was in utter of the case, &c. Comp. Notes on error. In like manner, according to the Matt. i. 19. Here the word may be obvious interpretation of this passage, he used in one of the following senses: who maintains that he is wholly sanc- (1.) Either as referring to his general tified, and lives without any sin, shows excellence of character, or his disposithat he is deceived in regard to himself, tion to do what is proper; that is, and that the truth, in this respect, is he is one who will act in every way not in him. Ho may hold the truth as becomes God; or (2.) That he will on other subjects, but he does not on be just in the sense that he will' be this. The very nature of the Christian true to his promises; or that, since he religion supposes that we feel ourselves has promised to pardon sinners, he will lo be sinners, and that we should be be found faithfully to adhere,.. to those 824 1. JOHN. [A. D. 90. 10 If we say that we have not sinned, we make him a liar, and his word is not in us. engagements; or perhaps (3.) That he Because he has every where affirmed will be just to his Son in the covenant the depravity of all the race. Comp. of redemption, since, now that an, Notes on Rom. i. ii. iii. On no point atonement has been made by him, and have his declarations been more posia way has been opened through his tive and uniform than on the fact of sufferings by which God can consist- the universal sinfulness of man. Comp. ently pardon, and with a view and an Gen. vi. 11, 12. Job xiv. 4; xv. 16. understanding that he might and would Ps. xiv. 1, 2, 3; li. 5; lviii. 3. Rom. pardon, it would be an act of injustice iii. 9-20. Gal. iii. 21. ~ And his to him if he did not pardon those who word is not in us. His truth; that is, believe on him. Viewed-in either as- we have no true religion. The whole pect, we may have the fullest assurance system of Christianity is based on the that God is ready to pardon us if we fact that man is a fallen being, and exercise true repentance and faith. No needs a Saviour; and unless a man one can come to God without finding admits that, of course he cannot be a him ready to do all that. is appropriate Christian. for a God to do in pardoning transgressors; no one who will not, in fact, REMARKS. receive forgiveness if he repents, and (1.) The importance of the doctrine believes, and makes confession; no one of the incarnation of the Son of God. who will not find that God is just to vs. 1, 2. On that doctrine the apostle his Son in the covenant of redemption, lays great stress; begins his epistle in pardoning and saving all who put with it; presents it in a great variety their trust in the merits of his sacrifice. of forms; dwells upon it as if he would ~ And to cleanse us from all unright- not have it forgotten or misunderstood. eousness. By forgiving all that is past, It has all the importance which he attreating us as if we were righteous, tached to it, for (a) it is the most wonand ultimately by removing all the derful of all the events of which we stains of guilt from the soul. have any knowledge; (b) it is the most 10. If we say that we have not deeply connected with our welfare. sinned. In times that are past. Some (2.) The intense interest which true perhaps might be disposed to say this, piety always takes in this doctrine. vs. and as the apostle is careful to guard 1, 2. The feelings of John on the every point, he here states that if a man subject are substantially the feelings of should take the ground that his past all true Christians. The world passes life had been wholly upright, it would it by in unbelief, or ag if it were of no prove that he had no true religion. importance; but no true Christian can The statement here respecting the past look at the fact that the Son of God seems to prove that when, in ver. 8, he became incarnate but with the deepest refers to the present — if we say we emotion. have no sin'-he meant to say that if (3.) It is an object of ardent desire a man should claim to be perfect, or to with true Christians that all others be wholly sanctified, it would demon- should share their joys. vs. 3, 4. There strate that he deceived himself; and is nothing selfish, or narrow, or exclu. the two statements go to prove that sive in true religion, but every sincere neither in reference to the past nor Christian who is happy desires teet all the present can any one lay clainm to others should be happy too. perfection. ~ We make him a liar. (4.) Wherever there is true fellow A. D. 90.] CHAPTER I. 3R5 ship with God, there is with all true pass away, and reveal him in the fullChristians. vs. 3, 4. There is but one ness of his beauty and truth. church, one family of God; and as all (8.) We should, therefore, at all true Christians have fellowship with times, exercise a cheerful confidence in God, they must have with each other. God. ver. 5 Who supposes that the (5.) Wherever there is true fellow- sun is never again to shine when the ship with Christians there is with God cloud passes over it, or when the shades himself. vs. 3, 4. If we love his people, of midnight have settled down upon share their joys, labour with them in the world? We confide in that sun promoting his cause, and love the things that it will shine again when the cloud which they love, we shall show that we has passed off, and when the shades of love him. There is but one God, and night have been driven away. So let one church; and if all the members us confide in God, for with more absoo love each other they will love their lute certainty we shall yet see him to common God and Saviour. An evi- be light, and shall come to a world dence, therefore, that we love Christians where there is no cloud. becomes an evidence. that we love (9.) We may look cheerfully onward God. to heaven. ver. 5. There all is light. (6.) It is a great privilege to be a There we shall see God as he is. Well Christian. vs. 3, 4. If we are Chris- may we then bear with our darkness a tians we are associated with (a) God little longer, for soon we shall be the Father; (b) with his Son Jesus ushered into a world where there is no Christ; (c) with all his redeemed on need of the sun or the stars; where earth and in heaven; (d) with all holy there is no darkness, no night. angels. There is one bond of fellow- (10.) Religion is elevating in its naship that unites all together; and what ture. vs. 6, 7. It brings us from a a privilege it is to be united in the world of darkness to a world of light. eternal bonds of friendship with all the It scatters the rays of light on a thouholy minds in the universe! sand dark subjects, and gives promise (7.) If God is light (ver. 5), then all that all that is now obscure will yet that occurs is reconcilable with the become clear as noonday. Wherever idea that he is worthy of confidence. there is true religion the mind emerges What he does may seem to be dark to more and more into light; the scales us, but we may be assured that it is all of ignorance and error pass away. light with him. A cloud may come (11.) There is no sin so great that between us and the sun, but beyond it may not be removed by the blood of the cloud the sun shines with un- the atonement. ver. 7, last clause. This dimmed splendour, and soon the cloud blood has shown its efficacy in the itself will pass away. At midnight it pardon of all the great sinners who is dark to us, but it is not because the have applied to it, and its efficacy is as sun is shorn of his beams, or is extin- great now as it was when it was applied guished. He will rise again upon our to the first sinner that was saved. No hemisphere in the fulness of his glory, one, therefore, h3wever great his sins, and all the darkness of the cloud and need hesitate about applying to the of midnight is reconcilable with the blood of the cross, or fear that his sins idea that the sun is a bright orb, and are so great that they cannot be taken that in him is no darkness at all. So away. with God. We may be under a cloud (12.) The Christian will yet be made of sorrow and of trouble, but above wholly pure. ver. 7, last clause. It is that the glory of God shines with of the nature of that blood which the splendour, and soon that cloud will Redeemershed thatit ultimately cleanses 28 826 I. JOHN. [A. D, 90. the soul entirely from sin. The pros- CHAPTER II pect before the true Christian that he will become perfectly holy is absolute, ANALYSIS OF THE CHAPTER. and whatever else may befal him he is The subjects which are introduced sure that he will yet be holy as God is into this chapter are the following: holy. I. A statement of the apostle that (13.) There is no use in attempting the great object which he had in writto conceal our offences. ver. 8. TI'hey ing to them was that they should not are known, all known, to one Being, sin, and yet if they sinned, and were and they will at some future period all conscious that they were guilty before be disclosed. We cannot hope to evade God, they should not despair, for they punishment by hiding them; we cannot had an advocate with the Father who hope for impunity because we suppose had made propitiation for the sins of they may be passed over as if unob- the world. vs. 1, 2. This is properly served. No man can escape on the a continuation -of what he had said presumption either that his sins are un- in the close of the previous chapter, known, or that they are unworthy of and should not have been separated'otice. from that. II. The evidence that we'14.) It is manly to make confession know God, or that we are his true fhen we have sinned. vs. 9, 10. All friends, is to be found in the fact that meanness was in doing the wrong, not we keep his commandments. vs. 3-6. in confessing it; what we should be III. The apostle says that what he ashamed of is that we are guilty, not had been saying was no new comthat confession is to be made. When mandment, but was what they had ala wrong has been done there is no no- ways heard concerning the nature of bleness in trying to conceal it; and as the gospel; but though in this respect there is no nobleness in such an at- the law of love which he meant- partempt, so there could be no safety. ticularly to enforce, was no new com(15.) Peace of mind, when wrong mandment, none which they had not has been done, can be found only in heard before; yet in another respect it confession. vs. 9, 10. That is what was a new commandment, for it was nature prompts to when we have done one which in its peculiarity was originwrong, if we would find peace, and ated by the Saviour, and which he that the religion of grace demands. meant to make the characteristic of his When a man has done wrong, the least religion. vs. 7-11. A large part of that he can do is to make confession, the epistle is taken up in explaining and and when that is done, and the wrong enforcing this commandment requiring is pardoned, all is done that can be to love to the brethren. IV. The apostle restore peace to the soul. specifies (vs. 12-14) various reasons (16.) The ease of salvation. ver. 9. why he had written to them —reasons What more easy terms of salvation derived from the peculiar character of could we desire than an acknowledg- different classes among them- little ment of our sins? No painful sacri- children, fathers, young men. V. Each fice is demanded; no penance, pilgrim- of these ilasses he solemnly commands age, or voluntary scourging: all that is not to love the world, or the things that required is that there should be an ac- are in the world, for that which conknowledgment of sin at the foot of stitutes the peculiarity of the,world' the cross, and if this is done with a as such is not of the Father, and all true heart the offender will be saved., that there is in the world is soon to If a man is not willing to do this, why pass away.' vs. 15 —17. VI. He calls should he be saved 1 How can he be. their attention to the fact that the clos. A. D. 90.] CHAPTER II. 327 CHAPTER II. we have an advocate a with the l Y little children, these things Father, Jesus Christ the right. write I unto you, that ye eous: sin not. And if any, man sin, a Ro. 8. 34. He. 7.25. ing dispensation of the world had come. converted, there could be no forgivevs. 18-20. The evidence of this was, ness. The apostle designs to guard that antichrist had appeared. VII. He against any such supposition, and to calls their attention to the characteristics show that the atonement made by the of the antichrist. The essential thing Redeemer had respect to all kinds of would be that antichrist would deny sin, and that under the deepest conthat Jesus was the Christ, involving a sciousness of guilt and of personal un practical denial of both the Father and worthiness, we may feel that we have the Son. Persons of this character an advocate on high. rT We have an wvere abroad, and they were in great advocate with the Father. God only danger of being seduced by their arts can forgive sin, and, though we have from the way of truth and duty. vs. 21 no claim on him, yet there is one with -26. VIII. The apostle, in the close him who can plead our cause, and of the chapter (vs. 27-29), expresses on whom we can rely to manage our the belief that they would not be se- interests there. The word rendered duced, but that they had an anointing advocate (cotpdxxro5 — paraclete) is from above which would keep them elsewhere applied to the Holy Spirit, from the arts of those who would lead and is in every other place where it them astray. He earnestly exhorts occurs in the New Testament, rendered them to abide in God the Saviour, that Comforter. John xiv. 16, 26; xv. 26; when he should appear they might xvi. 7. On the meaning of the word, have confidence and not be ashamed at see Notes on John xiv. 16. As used his coming. with reference to the Holy Spirit (John 1. My little children. Tesxas[ txov. xiv. 16, et al.) it is employed in the This is such language as an aged more general sense of helper, or aid, apostle would be likely to use when and the particular manner in which the addressing a church, and its use in this Holy Spirit aids us may be seen stated epistle may be regarded as one evidence in the Notes on John xiv. 16. As that John had reached an advanced usual here with reference to the Lord period of life when he wrote the epistle. Jesus, it is employed in the more limited I These- things write I unto you. To sense of the word Advocate, as theword wit, the things stated in ch. i. ~1 That is frequently used in the Greek writers ye sin not. To keep you from sin, or to denote an advocate in court; that is, to induce you to lead a holy life. s And one whom we call to our aid, or to if any man sin. As all are liable, stand by us, to defend our suit. Where with hearts as corrupt as ours, and it is applied to the Lord Jesus, the lanamidst the temptations of a world like guage is evidently figurative, since this, to do. This, of course, does not there can be no literal pleading for imply that it is proper or right to sin, us in heaven, but it is expressive of or that Christians should have no con- the great truth that he has undertaken cern about it, but the meaning is, that our cause with God, and that he perall are liable to sin, and when we are forms for us all that we expect of an conscious of sin the mind should not advocate and counsellor. It is not to yield to despondency and despair. It be supposed, however, that he manages might be supposed, perhaps, that if our cause in the same way, or on the one sinned after baptism, or after being same principles on which an advocate 328 I. JOHN. [A. D. 90 in a human tribunal does. An advo- be fatal to our cause. (2.) As ouI cate in court is employed to defend his advocate he undertakes to be security client. He does not begin by admitting that no wrong shall be done to the his guilt, or in any way basing his plea universe if we are not punished as on the conceded fact that he is guilty; we deserve; that is, if we are parhis proper business is to show that he doned, and treated as if we had not is not guilty, or if he be proved to be sinned. This he does by pleading what so, to see that no injustice shall be done he has done in behalf of men; that him. The proper business of an advo- is, by the plea that his sufferings and cate in a human court, therefore, em- death in behalf of sinners have done braces two things: (1.) To show that as much to honour the law, and to his client is not guilty in the form and maintain the truth and justice of God, manner charged on him. This he may and to prevent the extension of aposdo in one of two ways, either (a) by tacy, as if the offenders themselves had showing that he did not do the act suiTered the full penalty of the law. If charged on him, as when he is charged sinners are punished in hell, there will with murder, and can prove an alibi, be some object to be accomplished by or show that he was not present at the it; and the simple account of the atonetime the murder was committed; or (b) ment by Christ is, that his death will by proving that he had a right to do secure all the good results to the unithe deed-as, if he is charged with verse which would be secured by the murder, he may admit the fact of the punishment of the offender himself. It killing, but may show that. it was in has done as much to maintain the self-defence. (2.) In case his client is honour of the law, and to impress the convicted, his office is to see that no universe with the truth that sin cannot injustice is done to him in the sen- be committed with impunity. If all tence; to stand by him still; to avail the good results can be secured by subhimself of all that the law allows stituted sufferings which there would in his favour, or to state any circum- be by the punishment of the offender stance of age, or sex, or former service, himself, then it is clear that the guilty or bodily health, which would in any may be acquitted and saved. Why way mitigate the sentence. The advo- should they not be? The Saviour, as cacy of the Lord Jesus in our behalf, our advocate, undertakes to be security however, is wholly different from this, that this shall be. (3.) As our advothough the same general object is pur- cate he becomes a surety for our good sued and sought, the good of those for behaviour; gives a pledge to justice whom he becomes an advocate. The that we will obey the laws of God, and nature of his advocacy may be stated that he will keep us in the paths of in the following particulars: (1.) He obedience and truth; that, if pardoned, admits the guilt of those for whom he we will not continue to rebel. This becomes the advocate, to the full extent pledge or surety can be given in no charged on them by the law of God, human court of justice. No man, adand by their own consciences. He vocate or friend, can give security when does not attempt to hide or conceal it. one is pardoned who has been conHe makes no apology for it. He neither victed of stealing a horse, that he will attempts to deny the fact, nor to show not steal a horse again; when one who that they had a right to do as they has been guilty of murder is pardoned, have done. He could not do this, for that he will never be guilty of it again; it would not be true; and any plea when one who has been guilty of forgery before the throne of God which should is pardoned; that he will not be guilty be based on a denial of our guilt would of it again. If he could- do this the A. D. 90.] CHAPTER II. 329 2 And he is the propitiation a only, but also for the sins of the for our sins: and not for our's whole world. a Ro. 3. 25. subject of pardon would be attended that he has been offended and that with much fewer difficulties than it is something must be done to appease now. But the Lord Jesus becomes him, or to turn away his wrath. This such a pledge or surety for us (Heb. is commonly done with us by making vii. 22), and hence he becomes such an restitution; or by an acknowledgment; advocate with the Father as we need. or by yielding the point in controversy; Jesus Christ the righteous. One or by an expression of regret; or by who is eminently righteous himself, and different conduct in time to come. But who possesses the means of rendering this idea must not be applied too literothers righteous. It is an appropriate ally to God; nor should it be explained feeling when we come before God in away. The essential thoughts in rehis name, that we come pleading the gard to him, as implied in this word, merits of one who is eminently right- are (1.) That his will has been disreeous, and on account of whose right- garded, and his law violated, and that eousness we may be justified and saved. he has reason to be offended with us; 2. And he is the propitiation for (2.) That in that condition he cannot, our sins. The word rendered propi- consistently with his perfections, and tiation (6adc t's) occurs nowhere else the good of the universe, treat us as if in the New Testament, except in ch. we had not done it; (3.) That it is iv. 10 of this epistle; though words proper that, in some way, he should of the same derivation, and having the show his displeasure at our conduct, same essential meaning, frequently oc- either by punishing us, or by something cur. The corresponding word that'shall answer the same purpose; pslov (hilasterion) occurs in Romans iii. and (4.) That the means of propitia25, renderedpropitiation —-'whom God tion come in here, and accomplish this hath set forth to be a propitiation end, and make it proper that he should through faith in his blood;' and in treat us as if we had not sinned; that Heb. ix. 5, rendered mercy-seat —'sha- is, he is reconciled, or appeased, and dowing the mercy-seat.' The verb his anger is turned away. This is dcaaxopa& (hilaskomai) occurs also in done, it is supposed, by the death of Luke xviii. 3-' God be mnercifjzt to me the Lord Jesus, accomplishing, in most a sinner,' and Heb. ii. 17 — to make important respects, what would be acreconciliation for the sins of the people.' complished by the punishment of the For the idea expressed by these words, offender himself. In regard-to this, in see Notes on Rom. iii. 25. The proper order to a proper understanding of what meaning of the word is that of recon- is accomplished, it is necessary to ob ciling, appeasing, turning away anger, serve two things: what is not done, and rendering propitious or favourable. The what is. I. There are certain things idea is that there is anger or wrath, or which do not enter into the idea of that something has been done to offend, propitiation. They are such as these and that it is needful to turn away that (a) That it does not change the fact wrath, or to appease. This may be that the wrong was done. That is a done by a sacrifice, by songs, by ser- fact which cannot be denied, and he vices rendered, or by bloody offeringe: who undertakes to make a propitiation So the word is often used in Homer. for sin does not deny it. (b) It does Passow. We have similar words in not change God. It does not make common use, as when we say of one him a different being from what he wca 28* 330 I. JOHN. [a. D. 90. before. It does not buy himnt over to a may now be freely extended to us. willingness to show mercy; it does ~ And not for our's odnly. Not only not change an inexorable being to one for the sins of us who are Christians, who is compassionate and kind. (c) for the apostle was writing to such. The offering that is made to secure re- The idea which he intends to convey conciliation does not necessarily pro- seems to be, that when we come before duce reconciliation in fact. It pre- God we should take the most liberal pares the way for it on the part of and large views of the atonement; we God, but whether they for whom it is should feel that the most ample provimade will be disposed to accept it is sion has been made for our pgrdon. and another question. When two men are that in no respect is there any limit as alienated firom each other, you may go to the sufficiency of that work to reto B and say to him that all obstacles move all sin. It is sufficient for us; to reconciliation on the part of A are sufficient for all the world. T But also removed, and that he is disposed to be Jbr the sins of the whole world. The at peace, but whether B will be willing phrase the sins'is not in the original, to be at peace is quite another matter. but is not improperly supplied, for the The mere fact that his adversary is dis- connection demands it. This is one posed to be at peace determines nothing of the expressions occurring in the in regard to his disposition in the matter. New Testament which demonstrate So in regard to the controversy between that the atonement was made for all man and God. It may be true that all men, and which cannot be reconciled obstacles to reconciliation on the part with any other opinion. If he had of God are taken away, and still it died only for a part of the race, this may be quite a separate question language could not have been used. whether man will be willing to lay The phrase'the whole world,' is one aside his opposition, and embrace the which naturally embraces all men; is terms of mercy. In itself considered, such as would be used if it be supposed one does not necessarily determine the that the apostle meant to teach that other, or throw any light on it. II. The Christ died for all men; and is such as amount then, in regard to the propitia- cannot be explained on any other suption made for sin is, that it removes all position. If he died only for the elect, obstacles to reconciliation on the part it is not true that he is the, propitiation of God; it does whatever is necessary for the sins of the whole world' in any to be done to maintain the honour of proper sense, nor would it be possible his law, his justice, and his truth; it then to assign a sense in which it could makes it consistent for him to offer be true. This passage, interpreted in pardon; that is, it removes whatever its plain and obvious meaning, teaches there was that made it necessary to in- the following things: (1.) That the flict punishment, and thus, so far as the atonement in its own nature is adapted word can be applied to God, it appeases to all men, or that it is as much fitted him, or turns away his anger, or ren- to one individual, or one class, as anders him propitious. This it does, not other; (2.) That it is sufzicient in in respect to producing any change in merit for all; that is, that if any more God, but in respect to the fact that it should be saved than actually will be, removes whatever there was in the na- there would be no need of any additure of the case that prevented the free tional suffering in order to save them; and full offer of pardon. The idea of (3.) That it has no special adaptedness the apostle in the passage before us is, to one person or class more than anthat when we sin we may be assured other; that is, that in its own nature that this has keen done, and that pardon it did not render the salvation -of one A. D. 90.] CHAPTER II. 331 3 And hereby we do know ments, is a liar, and the truth is that we know him, if we keepa not in him. his commandments. 5 But whoso keepeth his 4 He that saith, I know hin, word, in him verily is the love and keepeth not his command- of God perfected: hereby know a Lu. 6. 46. Jno. 14. 15,23. we that we are in him. more easy than that of another. It so the Saviour, or who professes to be a magnified the law, so honoured God, Christian. If And keepeth not his so fully expressed the divine sense of commandments. What he has apthe evil of sin in respect to all men, pointed to be observed by his people; that the offer of salvation might be that is, he who does not obey him. made as freely to one as to another, ~ Is a liar. Makes a false profession; and that any and all might take shelter professes to have that which he really Oander it and be safe. Whether, how- has not. Such a profession is a falseever, God might not, for wise reasons, hood, because there can be no true reresolve that its benefits should be ap- ligion where one does not obey the law plied to a part only, is another ques- of God. tion, and one which does not affect the 5. But whoso keepeth his word. Inquiry about the intrinsic nature of That is, what he has spoken or comthe atonement. On the evidence that manded. The term word here will the atonement was made for all, see include all that he has made known to Notes on 2 Cor. v. 14, and Heb. ii. 9. us as his will in regard to our conduct. 3. And hereby we do know that we ~r In him verily is the love of God know him. To wit, by that which perfected. He professes to have the follows, we have evidence that we are love of God in his heart, and that love truly acquainted with him, and with receives its completion orfilling up by the requirements of his religion; that obedience to the will of God. That is, that we are truly his friends. The obedience is the proper carrying out, word him, in this verse, seems to refer or the exponent of the love which exto the Saviour. On the meaning of ists in the heart. Love to the Saviour the word know, see Notes on John would be defective without that, for it xvii. 3. The apostle had stated in the is never complete without obedience. previous part of this epistle some of the.If this be the true interpretation, then leading points revealed by the Christian the passage does not make any affirmareligion, and he here enters on the tion about sinless perfection, but it consideration of the nature of the evi- only affirms that if true love exists in dence required to show that we are the heart, it will be carried out in the personally interested in it, or that we life; or that love and obedience are are true Christians. A large part of parts of the same thing; that one will the epistle is occupied with this sub- be manifested by the other; and that ject. The first, the grand evidence- where obedience exists, it is the com. that without which all others would be pletion or perfecting of love. Besides, vain-he says, is, that we keep his the apostle does not say that either the commandments. ~ If we keep his love or the obedience would be in themcomnznmadments. See Notes on John selves absolutely perfect; but he says xiv. 15. Comp. John xiv. 23, 24; xv. that one cannot fully develop itself 10, 14. without the other. ~T Hereby know 4. He that saith, 1 know him. He we that we are in him. That is, by who professes to be acquainted with having in fact such love as shall insure 332 I. JOHN. [A. D. 90 6 He that saith he abideth a 7 Brethren, I write no new in him, ought himself also so to commandment unto you, but an walk, b even as he walked. old commandment, which ye had a Jno. 15. 4, 5., b Jno. 13. 15. obedience. To be in him, is to be been induced to say this because he united to him; to be his friends. Comp. apprehended that some of those whom Notes on John vi. 56. Rom. xiii. 14. he had in his eye, and whose doctrines 6. He that saith he abideth in him. he meant to oppose, might say that Gr., remains in him; that is, abides or this was all new; that it was not the remains in the belief of his doctrines, *nature of religion as it had been comand in the comfort and practice of re- monly understood, and as it was laid ligion. The expression is one of those down by the Saviour. In a somewhat which refer to the intimate union be- different sense, indeed, he admits (ver. tween Christ and his people. A great 8) that there was a'new' commandvariety of phrase is employed to denote ment which it was proper to enjointhat. For the meaning of this word for he did not forget that the Saviour in John, see Notes on ch. iii. 6. himself called that'new;' and though ~ Ought himself also so to walk, even that commandment had also been all as he walked. Ought to live and act along inculcated under the gospel, yet as he did. If he is one with him, or there was a sense in which it was proprofesses to be united to him, he ought per to call that new, for it had been so to imitate him in all things. Comp. called by the Saviour. But in respect John xiii. 15. See also Notes on ch. to all the doctrines which he main i. 6. tained, and in respect to all the duties 7. Brethren, I write no new corm- which he enjoined, he said that they mandment unto youz. That is, what were not new in the sense that he had I am now enjoining is not new. It is originated them, or that they had not the same doctrine which you have al- been enjoined from the beginning. ways heard. There has been much Perhaps, also, the apostle here may difference of opinion as to what is re- have some allusion to false teachers ferred to by the word commandment, who were in fact scattering new docwhether it is the injunction in the pre- trines among the people, things before vious verse to live as Christ lived, or unheard of, and attractive by their nowhether it is what he refers to in the velty; and he may mean to say that following verses, the duty of brotherly he made no pretensions to any such love. Perhaps neither of these is ex- novelty, but was content to repeat the actly the idea of the apostle, but he old and familiar truths which they had may mean in this verse to put in a gen- always received. Thus, if he was eral disclaimer against the charge that charged with broaching new opinions, what he enjoined was new. In respect he denies it fully; if they were adto all that he taught, the views of truth vancing new opinions, and were even which he held, the duties which he, making capital' out of them, he says enjoined, the course of life which he that he attempted no such thing, but would prescribe as proper for a Chris- was content with the old and established tian to live, he meant to say that it was opinions which they had always re. not at all new. It was nothing which ceived. ~T But an old commandment. he had originated himself, but it was in Old, in the sense that it has always fact the same system of doctrines which been inculcated; that religion has althey had always received since they ways enjoined it. ~ Which ye had became Christians. He might have from the beginning. Which you have k. D. 90.] CHAPTER II. 333from the beginning. The old thing is true in him and in you, commandment is the word which because the darkness'' is past, ye have heard from the begin- and the true light now shineth. ning. 9 He that saith he is in the 8 Again, a new' command- light, and hateth his brother, is ment I write unto you; which in darkness c even until now. a Jno. 13. 34. b Ro. 13. 12. c 2 Pc. 1. 9. always received ever since you heard In the Lord Jesus. That is, which any thing about the gospel. It was commandment or law of lovewas illuspreached when the gospel was first trated in him, or was manifested by preached; it has always been promul- him in his intercourse with his discigated when that has been promulgated; ples. That which was most prominent it is what you first heard when you in him was this very love which he were made acquainted with the gospel. enjoined on all his followers. IT And Comp. Notes, ch. i. 1. IT The old in you. Among you. That is, you commandment is the word which ye have manifested it in your intercourse have heard fros the beginning. Is the with each other. It is not new in the doctrine; or is what was enjoined. sense that you have never heard of it, John is often in the habit of putting a and have never evinced it, but in the truth in a new form or aspect in order sense only that he called it new. to make it emphatic, and to prevent the ~ Because the darkness is past, and possibility of misapprehension. See the true light now shineth. The anJohn i. 1, 2. The sense here is,' all cient systems of error, under which that I am saying to you is in fact an men hated each other, have passed old commandment, or one which you away, and you are brought into the have always had. There is nothing light of the true religion. Once you new in what I am enjoining on you.' were in darkness, like others; now 8. Again, a new commandmzent I the light of the pure gospel shines write unto you., And yet, that which around you, and that requires as its I write to you, and particularly enjoin distinguishing characteristic, love. Reon you, deserves in another sense to ligion is often represented as light; be called a new commandment, though and Christ spoke of himself, and was it has been also inculcated from the spoken of, as the light of the world. beginning, for it was called new by the See Notes on John i. 4, 5. Comp. John Saviour himself.' Or, the meaning viii. 12; xii. 35, 36, 46. Isa. ix. 2. may be,'in addition to the general 9. He that saith he is in the light. precepts which I have referred to, I That he has true religion, or is a Chris. do now call your attention to the new tian. See ch. i. 7. ~T And hateth his commandment of the Saviour, that brother. The word brother seems here which he himself called new.' There to refer to those who professed the same can be no doubt here that John refers to religion. The word is indeed somethe commandment to' love one another' times used in a larger sense, but the re(see vs. 9-11), and that it is here ference here appears to be to that which called new not in the sense that John is properly brotherly love among Chrisinculcated it as a novel doctrine, but in tians. Comp. Laicke, in loc. 4 Is in the sense that the Saviour called it -darkness even until now. That is, he such. For the reasons why it was so cannot have true religion unless he has called by him, see Notes on John xiii. love to the brethren. The command 84. ~ Which thing is true in him. to love one another was one of the 834 i. JOHN. [A.. 90. 10 He that loveth his brother ther, is in darkness, and walketh abideth in the light, and there is a in darkness, and knoweth not none' occasion of stumbling in whither he goeth, because the him. darkness hath blinded his eyes. 11 But he that hateth his bro- scandal. a Pr. 4. 15. Jno. 12. 35. most solemn and earnest which Christ not be disposed to take advantage of ever enjoined (John xv. 17); he made their misfortunes; and, loving them as it the peculiar badge of discipleship, or brethren, he will be in no respect under that by which his followers were to be temptation to do them wrong. In the everywhere known (John xiii. 35); bosom of one who loves his brother, the and it is, therefore, impossible to have baleful passions of envy, malice, hatred, any true religion without love to those and uncharitableness, can have no who are sincerely and truly his follow- place. At the same time, this love of ers. If a man has not that, he is in the brethren would have an important deep darkness, whatever else he may effect on his whole Christian life and have, on the whole subject of religion. walk, for there are few things that will Comp. Notes on 1 Thess. iv. 9. have more influence on a man's charI0. He that loveth his brotherabideth acter in keeping him from doing wrong in the light. Has true religion, and than the love of the good and the pure. enjoys it. IT And there is none occa- He who truly loves good men, will not sion of stumbling in him. Marg., be likely in any respect to go astray scandal. Greek,'and there is no from the paths of virtue. stumbling' [or scandal-6xravS8,oov-in 11. But he that hateth his brother. him.] The word here used, means The word here used would, in this any thing against which one strikes or connection, include both the mere abstumbles; and then a stumbling-block, sence of love, and positive hatred. It an impediment, or any thing which is designed to include the whole of that occasions a fall. Then it is used in state of mind where there is not love a moral or spiritual sense, as denoting for the brethren. ~ Is in darkness. that which is the occasion of falling ver. 9. ~T And walketh in darkness. into sin. See Notes on Matt. v. 29, He is like one who walks in the dark, and Rom. xiv. 13. Here it refers to and who sees no object distinctly. See an individual in respect to his treat- Notes on John xii. 35. ~ And knowment of others, and means that there eth not whither he goeth. Like one is nothing, so far as he is concerned, in the dark. He wanders about not to lead him into sin. Rob. Lex. If knowing what direction he shall take, he has love to the brethren, he has true or where the course which lie is on religion; and there is, so far as the will lead. The general meaning is, influence of this shall extend, nothing that he is ignorant of the whole nature that will be the occasion of his falling of religion; or, in other words, love to into sin in his conduct towards them, the brethren is a central virtue in reli. for ", love worketh no ill to his neigh- gion, and when a man has not that, bour." Rom. xiii. 10. His course will his mind is entirely clouded on the be just, and upright, and benevolent. whole subject, and he shows that he He will have no envy towards them in knows nothing of its nature. There is their prosperity, and will not be dis- no virtue that is designed to be made posed to detract from their reputation more prominent in Christianity; and in adversity; he will have no feelings there is none that will throw its inflit. of exultation when they fall, and will ence farther over a man's life. A.D. 90.] CHAPTER II. 335 12 I write unto you, little children, because your sins are a Ps. 25. 11. Lu. 24. 47. Ac. 10. 43. forgiven you for his name's; sake 12. I uwrite unto you, little children. each. If the term little children here There has been much difference of (rs~xvia) means the same as the term opinion among commentators in regard t auc&ct-little children, in ver. 13, then to this verse and the three following he addresses each of these classes twice verses, on account of the apparent tau- in these two verses, giving each time tology. Even Doddridge supposes that somewhat varied reasons why he ad. considerable error has here crept into dressed them. That, by the term, lit the text, and that a portion of these tle children' here, he means children, verses should be omitted in order to literally, seems to me to be clear, (1.) avoid the repetition. But, there is no Because this is the usual meaning authority for omitting any portion of of the word, and should be understood the text, and the passage is very much to be the meaning here, unless there is in accordance with the general style something in the connection to show of the apostle John. The author of that it is used in a metaphorical sense; this epistle was evidently accustomed (2.) Because it seems necessary to unto express his thoughts in a great va- derstand the other expressions,,young riety of ways, having even the appear- men,' and, fathers,' in a literal sense, ance of tautology, that the exact idea as denoting those more advanced in might be before his readers, and that life; (3.) Because this would be quite his meaning might not be misappre- in character for the apostle John. He hended. In order to show that the had recorded, and would doubtless truths which he was uttering in this remember the solemn injunction of epistle pertained to all, and to secure the Saviour to Peter (John xxi. 15), the interest of all in them, he addresses to,feed his lambs,' and the aged himself to different classes, and says apostle could not but feel that what that there were reasons existing in re- was worthy of so solemn an injuncgard to each class why he wrote to tion from the Lord, was worthy of them. In the expressions'I write,' his attention and care as an apostle; and I have written,' he refers to what and (4.) Because in that case, each is found in the, epistle itself, and the class, fathers, young men, and children, statements in these verses are designed would be twice addressed in these two to be reasons why he brought these verses; whereas if we understood this truths before their minds.- The word of Christians in general, then fathers here rendered little children (esxv&MC) and young men would be twice a*& is different from that used in ver. 13, dressed, and children but once. If th and rendered there little children (tssa- be so, it may be remarked (1.) That $c), but there can be little doubt that there were probably quite young childthe same class of persons is intended. ren in the church in the time of the Some have indeed supposed that by the apostle John, for the word would natuterm little children here, as in ver. 1, rally convey that idea. (2.) The exact the apostle means to address all be- age cannot be indeed determined, but lievers-speaking to them as a father; two things are clear: (a) one is, that but it seems more appropriate to sup- they were undoubtedly under twenty pose that he means in these verses to years of age, since they were younger divide the body of Christians whom he than the., young men' (vYsEavi6X ), a addressed into three classes-children, word usually applied to those who young men, and the aged, and to state were in the vigour of life, from about particular reasons why he wrote to the period of twenty up to forty years 8 36 I. JOHN. [A. D. 90. 13 I write unto you, fathers, because ye have known him (Notes on ver. 13), and this word would acter; and wh(,, therefore, can overembrace all who were younger than estimate the importance of training that class; and (b) the other is, that them up in just views of religion. As the word itself would convey the idea John wrote to this class, should not that they were in quite early life, as pastors preach to them?'I~ Because the word children-a fair translation of (of). This particle may be rendered it-does now with us. It is not pos- for, or because, and the meaning may sible to determine from the use of this be either that the fact that their sins word,precisely of what age the class were forgiven was a reason for writhere referred to was, but the word ing to them, since it would be prowould imply that they were in quite per, on that ground, to exhort them to early life. No rule is laid down in the a holy life; -or that he wrote to them New Testament as to the age in which because it was a privilege to address children may be admitted to the com- them as those who were forgiven, for munion. The whole subject is left to he felt that, in speaking to them, he the wise discretion of the church, and could address them as such. It seems is safely left there. Cases must vary to me that it is to be taken as a causal so much that no rule could be laid particle, and that the apostle, in the down: and little or no evil has arisen various specifications which he makes, from leaving the point undetermined designs to assign particular reasons in the Scriptures. It may be doubted, why -he wrote to each class, enjoining however, whether the church has not on them the duties of a holy life. Comp. been rather in danger of erring by hav- ver. 21. IT Your sins are forgiven ing it deferred too late, than by admit- you. That is, this is a reason why he ting children too early. (3.) Such wrote to them, and enjoined these things children, if worthy the attention of an on them. The meaning seems to be, aged apostle, should receive the parti- that the fact that our past sins are cular notice of pastors now. Comp. blotted out furnishes a strong reason Notes on John xxi. 15. There are why we should be holy. That reason reasons in all cases now, as there were is founded on the goodness of God in then, why this part of a congregation doing it, and on the obligation under should receive the special attention of which we are brought by the fact that a minister of religion. The hopes of a God has had mercy on us. This is a church are in them. Their minds are consideration which children will feel susceptible to impression. The char- as well as others; for there is nothing acter of the piety in the next age will which will tend more to make a child depend on their views of religion. All obedient hereafter, than the fact that a that there is of value in the church and parent freely forgives the past. ~ For the world will soon pass into their his narme's sake. On account of the hands. The houses, farms, factories; name of Christ; that is, in virtue of the pulpits, and the chairs of professors what he has done for us. In ver. 13, in colleges'; the seats of senators and he states another reason why he wrote the benches of judges; the great offices to this same class — because they had of state, and all the offices in the known the Father.' church; the interests of learning, and 13. I write unto youc,fathers. As of benevolence, and liberty, are all there were special reasons for writing soon to be under their control. Every to children, so there were also for writthing valuable in this world will soon ing to those who were more mature in depend on their conduct and char- life. The class here addressed would A. D. 90.] CHAPTER I. 337 "that is from the beginning. I write unto you, young men, bea c. 1. 1. cause ye have overcome the embrace all those who were in advance overcome the wicked one. That is, le. of the rscavxot, or young men, and cause you have vigour (see the next would properly include those who were verse), and that vigour you have shown at the head of -families. If Because ye by overcoming the assaults of the wick. have known him that is from the be- ed one - the devil. You have triginning. That is, the Lord Jesus umphed over the passions which preChrist. Notes, ch. i. 1. The argu- vail in early life; you have combatted ment is, that they had been long ac- the allurements of vice, ambition, covetquainted with the principles of his re- ousness, and sensuality; and you have ligion, and understood well its dec. shown that there is a strength of chartrines and duties. It cannot be cer- acter and of piety on which reliance tainly inferred from this that they had can be placed in promoting religion. had apersonal acquaintance with the It is proper, therefore, to exhort you Lord Jesus, yet that this might have not to disgrace the victory which you been is not impossible, for John had have already gained, but to employ himself personally known him, and your vigour of character in maintainthere may have been some among those ing the cause of the Saviour. The to whom he wrote who had also seen thing to whiich John appeals here is and known him. If this were so, it the energy of those at this period of would give additional impressiveness life, *and it is proper at all times to to the reason assigned here for writing make this the ground of appeal in adto them, and for reminding them of the dressing a church.. It is right to call principles of that religion which they on those who are in the prime of life, had learned from his own lips and ex- and who are endowed with energy of ample. But perhaps all that is neces- character, to employ their talents in the sarily;implied in this passage is, that service of the Lord Jesus, and'to stand they had had long opportunity of be- up as the open advocates of truth. coming acquainted with the religion of Thus the apostle calls on the three the Son of God, and that having under- great classes into which a community stood that thoroughly, it was proper to or a church may be considered as diaddress them as aged and established vided —youth, because their sins were Christians, and to call on them to main- already forgiven, and, though young, tain the -true doctrines of the gospel, they had actually entered on a career against the specious but dangerous; of virtue and religion, a career which errors which then prevailed. ~ Iwrite by all means they ought to be exhorted unltoyou, yong nzen (vEGaaxoe). This to pursue; fathers, or aged men, beword would properly embrace those cause they had had long experience in who were in the vigour of life, midway religion, and had a thorough acquaintbetween children and old men. It is ance with the doctrines and duties of uniformly rendered young men in the the gospel, and they might be expected New Testament (Matt. xix. 20, 22. to stand steadfastly as examples to Mark xiv. 51; xvi. 5. Luke vii. 14. others; and young men, those who Acts ii. 17; v. 10), and in the passages were in the vigour and prime of life, before us. It does not elsewhere occur. because they had shown that they had It is commonly understood as embrac- power to resist evil, and were endowed ing those in the prime and vigour of with strength, and it was proper to call manhood up to the period of about forty on them to exert their vigour in the years. Rob. Lex. ~T Because ye have sacred cause sf religion. ~ I write 338 1. JOHN. [A.. i90. wicked one. I write unto you, 14 1 have written unto you. little children, because ye have fathers, because ye have known known the Father. a a Jno. 14. 7, 9. unto you, little children. Many MSS. his mind into the past, and to state the read here, I have written (iypa4s), in- reasons why he had resolved to write stead of I write (ryp4,Co). This read. to them at all, and then to look at what ing is found in both the ancient Syriac he had purposed to say as already done, versions, and in the Coptic; it was and to state the reasons why that was followed by Origen, Cyril, Photius, and done. Thus one who sat down to (Ecumenius; and it is adopted by write a letter to a friend, might approGrotius, Mill, and Hahn, and is pro- priately state in any part of the letter bably the true reading. The connec- the reasons which had induced him to tion seems to demand this. In vs. 12, write at all to him on the subject. If 13, the apostle uses the word Bypa6o (I he fixed his attention on the fact that write), in relation to children, fathers, he was actually writing, and on the and young men; in the passage before reasons why he wrote, he would exus, and in the next verse, he again ad- press himself in the present tense —I dresses children, fathers, and young write; if on the previous purpose, or men, and in relation to the two latter, the reasons which induced him to write he says Iypa4la (I have written). The at all, he would use the past tense — connection, therefore, seems to demand have written for such and such reasons. that the same word should be employed So John seems here, in order to make here also. Some persons have sup- what he says emphatic, to refer to two posed that the whole passage is spu- states of' his own mind, the one when rious, but of that there is no evidence, he resolved to write, and the reasons and, as we have elsewhere seen, it is which occurred to him then; and the not uncommon for John to repeat a other when he was actually writing, sentiment, and to place it in a variety and the reasons which occurred to him, of lights, in order that he might make then. The reasons are indeed substanit certain that he was not misappre- tially the same, but they are contemhended. Some have supposed, also, plated from different points of view, that the expression I have written,' and that fact shows that what he did refers to some former epistle which is was done with deliberation, and from now lost, or to the Gospel by the same a deep sense of duty. ~ Because ye author, which had been sent to them have known the Father. In verse 12, (Hug), and that he means here to re- the reason assigned for writing to this mind them that he had written to them class is, that their sins were forgiven. on some former occasion, inculcating The reason assigned here is, that in the same sentiments which he now early life they had become acquainted expressed. But there is no evidence with God as a Father. He desires of this, and this supposition is not ne- that they would show themselves duticessary in order to a correct under- full and faithful children in this relation standing of the passage. In the former which they sustained to him. Even expression,,I write,' the state of mind children may learn to regard God as would be that of one who fixed his at- their Father, and may have towards tention on what he was then doing, and him all the affectionate interest which the particular reason why he did it- grows out of this relation. and the apostle states these reasons in 14. I have written unto you, fathers, vs. 12, 13. Yet it would not be un- because, &c. The reason assigned natural for him immediately to throw here for writing to fathers is the sama A. D. 90.] CHAPTER If. 339 him that is from the beginning. you, and ye have overcome e the I have written unto you, young wicked one. men, because ye are strong, a 15 Love d not the world, neiand the word of God abidethb in ther the things that are in the a Ep. 6. 10. b Jno. 15. 7. c Re. 2. 7, &c. d Ro. 12. 2. which is given in the previous verse. wicked one. The reason here for apIt would seem that in respect to them, pealing to this class is, that, in fact the apostle regarded this as a sufficient they had showed that they could be reason for writing to them, and only relied on, and it was proper to depend meant to enforce it by repeating it. on them to advocate the great princiThe fact that they had through many ples of Christianity. years been acquainted with the doc- 15. Love not the world. The term trines and duties of the true religion, world seems to be used in the Scrip. seemed to him a sufficient reason for tures in three senses: (1.) As denoting writing to them, and for exhorting them the physical universe the world as it to a steadfast adherence to those prin- appears to the eye; the world considered ciples and duties. ~ 1 have written as the work of God, as a material unto you, young men, because ye are creation. (2.) The world as applied to strong, &c. The two additional cir- the people that reside in it —,the world cumstances which he here mentions as of mankind.' (3.) As the dwellers on reasons for writing to young men are, the earth are by nature without religion, that they are strong, and that the word and act under a set of maxims, aims, of God abides in them. The first of and principles that have reference only these reasons is, that they were strong; to this life, the term comes to be used that is, that they were qualified for with reference to that community; that active and useful service in the cause is, to the objects which they peculiarly of the Redeemer. Children were yet seek, and the principles by which they too young and feeble to appeal to them are actuated. Considered with referby this motive, and the powers of the ence to the first sense of the word, it is aged were exhausted; but those who not improper to love the world as the were in the vigour of life might be work of God, and as illustrating his called upon for active service in the perfections; for, we may suppose that cause of the Lord Jesus. The same God loves his own works, and it is not appeal may be made now to the same wrong that we should find pleasure in class, and the fact that they are thus their contemplation. Considered with vigorous is a proper ground of exhorta- reference to the second sense of the tion, for the church needs their active word, it is not wrong to love the people services, and they are bound to devote of the world with a love of benevolence, their powers to the cause of truth. The and to have attachment to our kindred other additional ground of appeal is, and friends who constitute a part of it, that the word of God abode in them; though they are not Christians. It is that is, that those of this class to whom only with reference to the word as used he wrote had showed, perhaps in time in the third sense that the command of temptation, that they adhered firmly here can be understood to be applicable, to the principles of religion. They or that the love of the world is forbidhad not flinched from an open defence den; with reference to the objects of the truths of religion when assailed; sought, the maxims that prevail, the they had not been seduced by the plau- principles that reign in that community sible arts of the advocates of error, but that lives for this world as contradis. they had had strength to overcome the tinguished from the world to come. 340 I. JOHN. [A.D. 90. world. If'" any man love the world, the lust of the flesh," and world, the love of the Father is the lust of the c eyes, and the not in him. pride d of life, is not of the Fa16 For all that is in the ther, but is of' the world. a Mat. 6. 24. Ga. 1. 10. Ja. 4. 4. b 2 Pe. 2. 10. c Ps. 119. 37. d Ps. 73. 6, The meaning is, that we are not to fix never been renewed, and that he has our affections on worldly objects-on no part with the children of God. See what the world can furnish -as our Notes on James iv. 4. Matt. vi. 24. portion, with the spirit with which 16. For all that is in the world. they do who live only for this world, That is, all that really constitutes the regardless of the life to come. We are world, or that enters into the aims and not to make this world the object of purposes of those who live for this life. our chief affection; we are not to be All that that community lives for may influenced by the maxims and feelings be comprised under the following which prevail among those who do. things. ~ The hst of the flesh. The Comp. Notes on Rom. xii. 2, and James word lust is used here in the general iv. 4. See also Matt. xvi. 26. Luke ix. sense of desire, or that which is the 25. 1 Cor. i. 20; iii. 19. Gal. iv. 3. object of desire, not in the narrow Col. ii. 8. ~ Neither the things that sense in which it is now commonly are in the world. Referred to in the used to denote libidinous passion. See next verse as,the lust of the flesh, the Notes on James i. 14. The phrase lust of the eyes, and the pride of life.', the lust of the flesh' here denotes that This explanation shows what John which pampers the appetites, or all that meant by the things that are in the is connected with the indulgence of the world.' He does not say that we are mere animal propensities. A large part in no sense to love any thing that is in of the world lives for little more than the material world; that we are to feel this. This is tl lowest form -of no interest in flowers, and streams, and worldly indulgence; those which are forests, and fountains; that we are to immediately specified being of a higher have no admiration for what God has order, though still merely worldly. done as the Creator of all things; that ~[ And the lust of the eyes. That we are to cherish no love for any of the which is designed merely to gratify inhabitants of the world, our friends the sight. This would include, of and kindred; or that we are to pursue course, costly raiment, jewels, gornone of the objects of this life in mak- geous furniture, splendid palaces, pleaing provision for our families; but that sure grounds, &c. The object is to we are not to love the things which refer to the gay vanities of this world, are sought merely to pamper the appe- the thing on which the eye delights tite, to please the eye, or to promote to rest where there is no higher obpride in living. These are the objects ject of life. It does not, of course, sought by the people of the world;., mean that the eye is never to be gratithese are not the objects to be sought fled, or that we can find as much by the Christian. ~T If any man love pleasure in an ugly as in a handsome the world, &c. If, in this sense, a object, or that it is sinful to find pleaman loves the world, it shows that he sure in beholding objects of real beauty, has no true religion; that is, if, charac- for the world, as formed by ita Creator, teristically, he loves the world as his is full of such things, and he could not portion, and lives for that; if it is the but have intended that pleasure should ruling principle of his life to gain and enter the soul through the eye, or that enjoy that, it shows that his heart has the beauties which he has shed so layv. A. D. 90.] CHAPTER II. 341 17 And a the world passeth last b time: and as ye have neard away, and the lust thereof: but c that antichrist shall come, even he that doeth the will of God now are there many antichrists; abideth for ever. whereby we know that it is the 18 Little children, it is the last time. a Ps. 39. 6. 1 Co. 7. 31. b He. 1. 2. c Matt. 24. 24. 1 Ti. 4. 1. ishly over his works should contribute that doeth the will of God abideth for to the happiness of his creatures, but ever. This cannot mean that he will the apostle refers to this when it is never die, but it means that he has the great and leading object of life; built his happiness on a basis which is when it is sought without any connec- secure, and which can never pass away. tion with religion or reference to the Comp. Notes on Matt. vii. 24-27. world to come. IT And the pride of 18. Little children. See ver. 1. ~ It life. The word here used means pro- is the last time. The closing period perly ostentation or boasting, and then or dispensation; that dispensation in arrogance or pride. -Rob. Lex. It re- which the affairs of the world are ultifers to whatever there is that tends to mately to be wound up. The apostle promote pride, or that is an index of does not, however, say that the end of pride, such as the ostentatious display the world would soon occur, nor does of dress, equipage, furniture, &c. ~l Is he intimate how long this dispensation not of the Father. Does not proceed would be. That period might confrom God, or meet with his approba- tinue through many ages or centuries, tion. It is not of the nature of true and still be the last dispensation, or religion to seek these things, nor can that in which the affairs of the world their pursuit be reconciled with the would be finally closed. See Notes on existence of real piety in the heart. Isa. ii. 2. Acts ii. 17. Heb. i. 2. Some The sincere Christian has nobler ends, have supposed that the, last time' here and he who has not any higher ends, refers to the destruction of Jerusalem, and whose conduct and feelings can and the end of the Jewish economy; all be accounted for by a desire for but the more natural interpretation is these things, cannot be a true Chris- to refer it to the last dispensation of tian. ~ But is of the world. Is ori- the world, and to suppose that the ginated solely by the objects and pur- apostle meant to say that there were poses of this life, where religion and clear evidences that that period had the life to come are excluded. arrived. 9T And as ye have heard that 17. And the world passeth away. antichrist shall come. The word antiEvery thing properly constituting this christ occurs in the New Testament world where religion is excluded. The only in these epistles of John. 1 John reference here does not seem to be so ii. 18, 22; iv. 3. 2 John 7. The promuch to the material world, as to the per meaning of anti (dvge&) in composcenes of show and vanity which make sition is (1.) over-against, as acYrtecla up the world. These things are pass- estv; (2.) contrary to, as'vLexysEtv; ing away like the shifting scenes of the (3.) reciprocity, as 2Y 1 0o8l,; stage. See Notes on 1 Cor. vii, 31. (4.) substitution, as Cp.3ae~Va5, in ~ And- the lust thereof. All that is the place of the kting, or &vncutaeoShere so much the object of desire. proconsul. The word antichrist, thereThese things are like a pageant, which fore, might denote any one who either only amuses the eye for a moment, and was or claimed to be in the place of then disappears for ever. ~ Beut he Christ, or one who, for any cause, was 29* 342 I. JOHN. [A. D. 90. in opposition to him. The word, fur- to him by denying essential doctrines ther, would apply to one opposed to in regard to his person and advent. It him, on whatever ground the opposition is not certainly known to what permight be; whether it were open and sons he refers, but it would seem not avowed, or whether it were only in fact, improbable to Jewish adversaries (see as resulting from certain claims which Suicer's Thesaur. s. voc.), or to some were adverse to his, or which were in- forms of the Gnostic belief. See Notes consistentwith his. Avice-functionary, on ch. iv. 2. The doctrine respecting or an opposin7g functionary, would be antichrist, as stated in the New Testathe idea which the word would natur- ment, may be summed up in the folally suggest. If the word stood alone, lowing particulars: (1.) That there and there were nothing said further to would be those, perhaps in considerable explain its meaning, we should think, numbers, who would openly claim to when the word antichrist was used, be the Christ, or the true Messiah. either of one who claimed to be the Matt. xxiv. 5, 24. (2.) That there Christ, and who thus was a rival; or would be a spirit, which would manifest of one who stood in opposition to him itself early in the church, that would on qome other ground. That which strongly tend to some great apostacy constituted the characteristics of anti- under some one head or leader, or to a christ, according to John, who only concentration on an individual, or a has used the word, he has himself succession of individuals, who would stated: ver. 22,, Who is a liar, but he have eminently the spirit of antichrist, that denieth that Jesus is the Christ? though for a time the development of He is antichrist, that denieth the Father that spirit would be hindered or reand the Son;' ch. iv. 3,,'And every strained. See Notes on 2 Thess. ii. 1 spirit that confesseth not that Jesus -7. (3.) That this would be ultiChrist is come in the flesh, is not of mately concentrated on a single leader God; and this is that spirit of anti- -" the man of sin"-and embodied christ;' 2 John 7,'For many deceivers under some great apostacy, at the head are entered into the world, who confess of which would be that ", man of sin." not that Jesus Christ is come in the 2 Thess. ii. 3, 4, 8, 9, 10. It is to this _esh. This is a deceiver and an anti- that Pazul particularly refers, or this is christ.' From this it is clear, that John the view which he took of this aposlinderstood by the word all those that tacy, and it is this which he particularly denied that Jesus is thile Messiah, or describes. (4.) That, in the nmean time, that the Messiah has come in the flesh. and before the elements of the great If' they held that Jesus was a deceiver, apostacy should be concentrated and ani that he was not the Christ; or if einbodied, there might not be a few they maintained that, though Christ who would partake of the same general.aad come, he had not come in the flesh, spirit, and who would be equally opthat is, with a proper human nature, posed to Christ in their doctrines and this showed that such persons had the aims; that is, who would embody in spirit of antichrist. They arrayed them- themselves the essential spirit of' antiselves against him, and held doctrines christ, and by whose appearing it might which were in fact in entire opposition be known that the last dispensation to the Son of God. It would appear had come. It is to these that John rethen that John does not use the'word fers, and these he found in his own in the sense which it wozuld bear as de- age. Pcazl fixed the eye on future noting one who set up a rival claim, or times, when the spirit of antichrist who came in the place of Christ, but should be embodied under a distinct kn the sense of those who were opposed and mighty organization; John on his A. D. 90.] CHAPTER II. 243 own time, and found then essentially It would seem from this that John diad what it had been predicted would occur not refer to a single individual, or to a in the church. He here says that they succession of individuals who should had been taught to expect that anti- come previous to the winding up of christ would come under the last dis- the affairs of the world, as Paul did pensation, and it is implied that it could (2 Thess. ii. 2, seq.), but that he underbe ascertained that it was the last time, stood that there might be many at the from the fact that the predicted opposer same time who would evince the spirit of Christ had come. The reference is of antichrist. Both he and Paul, how probably to the language of the Saviour, ever, refer to the expectation that before that before the end should be, and as a the coming of the Saviour to judge the sign that it was coming, many would world, there would be prominent adarise claiming to be Christ, and, of versaries of the Christian religion, and course, practically denying that he was that the end would not come until such the Christ. Matt. xxiv. 5. ", Many shall adversaries appeared. Paul goes more come in my name, saying, 1 am Christ; into detail, and describes the characterand shall deceive many." ver. 24. istics of the great apostacy more at 4' And there shall arise false Christs, and length (2 Thess. ii. 2, seq. 1 Tim. iv. false prophets; and they shall show 1, seq. 2 Tim. iii. 1, seq.); John says, great.signs and wonders, insomuch not that the appearing of these persons that if it were possible, they shall -de- indicated that the end of the world was ceive the very elect.' This prediction near, but that they had such characterit is probable the apostles had referred istics as to show that they were living to wherever they had preached, so that in the last dispensation; Paul so dethere was a general expectation that one scribes them as to show that the end or more persons would appear claiming of the world was not to be immediately to be the Christ, or maintaining such expected (Notes on 2 Thess. ii. 1, seq.); opinions as to be inconsistent with the John, without referring to that point, true doctrine that Jesus was the Mes- says, that there were enough of that siah. Such persons, John says, had then character then to prove that the last in fact appeared, by which it could be dispensation had come, though he does known that they were living under the not say how long it would continue. closing dispensation of the world re- I Whereby we know it is the last time. ierred to by the Saviour. Comp. Notes They have the characteristics which it on'2 Thess. ii. 2-5. ~ Even now are was predicted many would have before there many antichrists. There are the end of the world should come. many who have the characteristics The evidence that it was, the last time, which it was predicted that antichrist or the closing dispensation of the world, would have; that is, as explained derived from the appearing of these above, there are many who deny that persons, consists simply in the fact that Jesus is the Messiah, or who deny that it was predicted that such persons would he has come in the flesh. If they main- appear under the Christian, or the last tained that Jesus was an impostor and dispensation. Matt. xxiv. 5, 24-27. not the true Messiah, or if, though they Their appearance was to precede the admitted that the Messiah had come, coming of the Saviour, though it is they affirmed, as the Docete did (Note not said how long it would precede on ch. iv. 2), that he had come in up- that; but at any time the appearing of pearance only, and not really come in such persons would be an evidence that the flesh, this was the spirit of anti- it was the closing dispensation of the christ. John says that there were world, for the Saviour, in his predicmany such persons in fact in his time. tions respecting them, had said that 344 1. JOHN. [A. D. 90. 19 They went out from us, they had been of us, they would but they were not of us; for a if no doubt have continued with us: a 2 Ti. 2. 19. they would appear before he should may be made of all who apostatize return to judgment. It cannot now from the faith, and become teachers of be determined precisely to what classes error. They never were truly conof persons there is reference here, be- verted; never belonged really to the cause we know too little of the religious spiritual church of Christ. ~U For if state of the times to which the apostle they had been of us. If they had been refers. No one can prove, however, sincere and true Christians. ~ They that there were not persons at that time would no doubt have continuted with who so fully corresponded to the pre- us. The words'no doubt' are supdictions of the Saviour as to be a corn- plied by our translators, but the affirplete fulfilment of what he said, and mation is-equally strong without theim: to demonstrate that the last age had, they would have remained with us.' truly come. It would seem probable This affirms, without any ambiguity or that there may have been reference to qualification, that if they had been true some Jewish adversaries, who denied Christians they would have remained that Jesus was the Messiah (Rob. Lex.), in the church; that is, they would not or to some persons who had already have apostatized. There could hot be broached the doctrine of the Docete a more positive affirmation than that that, though Jesus was the Messiah, which is implied here, that those who yet that he was a man in appearance are true Christians will continue to be only, and had not really come in the such; or that the saints will not fall flesh. Classes of persons of each de- away fronm grace. John aiti:;-los it of scription abounded in the early ages these persons, that if they had:,een true of the church. Christians they would never have de. 19. They went out from us. From parted from the church. He makes the church. That is, they had once the declaration so general that it may been professors of the religion of the be regarded as a universal truth, that Saviour, though their apostacy showed if any are truly' of us;' that is, if they that they never had any. true piety. are true Christians, they will continue John refers to the fact that they had in the church, or will never fall away. once been in the church, perhaps to The statement is so made also as to remind those to whom he wrote that teach that if any do fall away from the they knew them well, and could readily church, the fact is full proof that they appreciate their character. It was a never had any religion, for if they had humiliating statement that those who had they would have remained stead. showed themselves to be so utterly op- fast in the church.' But they went posed to religion had once been rnem- out, that they might be made mnanifest bers of the Christian church; but this that they were not all of us. It was is a statement which we are often com- suffered or permitted in the providence pelled to manke. ~ Buzt they were not of God that this should occur, in order of its. That is, they did not really that it might be seen and known that belong to us, or were not true Chris- they were not true Christians, or in tians. See NTotes on Matt. vii. 23. order that their real character might be This passage proves that these persons, developed. It was desirable that this whatever their pretensions and profes- should be done (a) in order that the sions may have been, were never sin- church might be purified from their incere Christians. The same remark fluence. Comp. Notes on John x,. 2; A. 1). 90.] CHAPTER 11. 345 but they went out, that they might be made manifest a that they a 2 Ti. 3. 9. were not all of us. (b) in order that it might not be re- it demonstrates nothing on that point, sponsible for their conduct, or re- but proves only that these persons ne. proached on account of it; (c) in order ver had any real piety. They may that their real character might be de- have had much that seemed to be reliveloped, and they might themselves see gion; they may have been zealous, that they were not true Christians; (d) and apparently devoted to God, and in order that, being seen and known as may even have had much comfort and apostates, their opinions and conduct peace in what they took to be piety; might have less influence than if they they may have been eminently, gifted' were connected with the church; (e) in prayer, or may have even been sucin order that they might themselves cessful preachers of the gospel, but all understand their own true' character, this does not prove that they ever had and no longer live under the delusive any piety, nor does the fact that such opinion that they were Christians and persons apostatize from their profession were safe, but that, seeing themselves throw any light on a question quite in their true light, they might be foreign to this-whether true Christians brought to repentance. For there is ever fall from grace. Comp. Matt. vii. only a most slender prospect that any 22, 23. (3.) The passage before us who are deceived in the church will proves that if any are true Christians ever be brought to true repentance they will remain in the church, or will there; and slight as is the hope that certainly persevere and be saved. They one who apostatizes will be, such an may indeed backslide grievously; they event is much more probable than it may wander far away, and pain the would be if he remained in the church. hearts of their brethren, and give occaMen are more likely to be converted sion to the enemies of religion to speak when their character is known and reproachfully, but the apostle says, if understood, than they are when play- they had been of us, they would have ing a game of deception, or are them- continued with us.' (4.) One of the selves deceived. What is here affirm- best evidences of true piety is found in ed of these persons often occurs now; the fact of continuing with the church. and those who have no true religion I do not mean nominally and formally, are often suffered to apostatize from but really and spiritually, having the their profession for the same purposes. It heart with the church; loving its peace is better that they should cease to have and promoting its welfare; identifying any connection with the church than ourselves with real Christians, and that they should remain in it; and God showing that we are ready to co-operate often suffers them to fall away even with those who love the Lord Jesus from the profession of religion, in order and his cause. (5.) The main reason that they may not do injury as profess- why professing Christians are suffiered ing Christians. This very important to apostatize is to show that they had passage, then, teaches the following no true religion. It is desirable that things: (1.) That when men aposta- they should see it themselves; desiratize from the profession of religion, and ble that others should see it also. It embrace fatal error, or live in sin, it is better that it should be known that proves that they never had any true they had no true religion than that piety. (2.) The fact that such persons they should remain in the church to be fall away cannot be adduced to prove a burden on its movements, and a rethat Christians ever fall from grace, for proach to the cause. By being allowed 346 I. JOHN. [A. D. 90 20 But ye have an unction from the Holy One, and ye know a 2 Co. J. 21. b 1 Co. 2. 15. b all things. thus to separate themselves from the comfort them in their trials. The parchurch, they mazy be brought to re- ticular reference here is to the influ. member their violated vows, and the ences of that Spirit as giving them church will be free from the reproach clear and just views of the nature of of having those in its bosom who are a religion, and thus securing them from dishonour to the Christian name. We error and apostacy. ~ And ye know are not to wonder, then, if persons all things. That is, all things which apostatize who have been professors of it is essential that you should know on true religion; and we are not to sup- the subject of religion. See Notes on pose that the greatest injury is done to John xvi. 13. 1 Cor. ii. 15. The meanthe cause when they do it. ~ A greater ing cannot be that they knew all things injury by far is done when such per- pertaining to history, to science, to sons remain in the church. literature, and to the arts; but that, 20. But ye have an unction from under the influences of the Holy Spirit, the Holy One. The apostle in this they had been made so thoroughly acverse evidently intends to say that he quainted with the truths and duties of had no apprehension in regard to those the Christian religion, that they might to whom he wrote that they would thus be regarded as safe from the danger of apostatize, and bring dishonour on their fatal error. The same may be said of religion. They had been so anointed all true Christians now, that they are by the Holy Spirit that they under- so taught by the Spirit of God, that stood the true nature of religion, and they have a practical acquaintance with it might be confidently expected that what religion is, and with what it rethey would persevere. The word unc quires, and are secure from falling into tion or anointing (:Xpba,6u ) means pro- fatal error. In regard to the general perly, something rubbed in or ointed;' meaning of this verse, then, it may be oil for anointing, ointment; then it observed: I. That it does not mean means an anointing. The allusion is any one of the following things: (1.) to the anointing of kings and priests, That Christians are literally instructed or their inauguration or coronation by the Holy Spirit in all things, or (1 Sam. x. 1; xvi. 13. Ex. xxviii. 41; that they literally understand all subxl. 15. Comp. Notes on Matt. i. 1), jects. The teaching, whatever it may and the idea seems to have been that be, refers only to religion. (2.) It is the oil thus used was emblematic of the not meant that any new faculties of gifts and graces of the Holy Spirit as mind are conferred on them, or any qualifying them for the discharge of the increased intellectual endowments, by duties of their office. Christians, in their religion. It is not a fact that the New Testament, are described as Christians, as such, are superior in'kings and priests' (Rev. i. 6; v. 10), mental endowments to others; not that and as a,royal priesthood' (Notes I by their religion they have any mental Pet. ii. 5, 9), and hence they are re- traits which they had not before their presented as anointed, or as endowed conversion. Paul, Peter, and John, with those graces of the Spirit of which had essentially the same mental char. anointing was the emblem. The phrase acteristics after their conversion which the Holy One' refers here doubtless to they had before; and the same is true the Holy Spirit, that Spirit whose in- of all Christians. (3.) It is not meant fluellces are imparted to the people of that any new truth is revealed to the God, to enlighten, to sanctify, and to mind by the Holy Spirit. All the A.D. 9.] CHAPTER HI. 7 truth that is brought before the mind distasteful to them, or they are repulof the Christian is to be found in the sive and offensive.'To the Jew the word of' God, and revelation, as such, doctrine of the cross is a stumblingwas completed when the Bible was block, and to the Greek foolishness.' finished. (4.) It is not meant that any They may see indeed the force of an thing is perceived by Christians which argument, but they do not see the they had not the natural faculty for beauty of the way of salvation. (b) perceiving before their conversion, or When they are converted they do. which other men have not also the These things appear'to them to be natural faculty for perceiving. The changed, and they see them in a new difficulty with men is not a defect of light, and perceive a beauty in them natural faculties, it is in the blindness which they never did before. (c) There of the heart. II. The statement here is often a surprising developement of made by John does imply, it is sup- religious knowledge when persons are posed, the following things: (1.) That converted. They seem to understand the minds of Christians are so enlight- the way of salvation, and the whole ened that they have a new perception subject of religion, in a manner and to of the truth. They see it in a light in an extent which cannot be accounted which they did not before. They see for, except on the supposition of a it' as truth. They see its beauty, its teaching from above. (d) This is force, its adaptedness to their condition manifest also in the knowledge which and wants. They understand the sub- persons otherwise ignorant exhibit on ject of religion better than they once the subject of religion. With few addid, and better than others do. What vantages for education, and with no rewas once dark appears now plain; markable talents, they show an acwhat once had no beauty to their quaintance with the truth, a knowledge minds now appears beautiful; what of religion, an ability to defend the docwas once repellant is now attractive. trines of Christianity, and to instruct (2.) They see this to be true; that is, others in the way of salvation, which they see it in such a light that they can- could have been derived only from some not doubt that it is true. They have source superior to themselves. Comp. such views of the doctrines of religion John vii. 15. Acts iv. 13. (e) The that they have no doubt that they are same thing is shown by their adherence true, and are willing on the belief of their to truth/ in the midst of persecution, truth to lay down their lives, and stake and simply because they perceive that their eternal interests. (3.) Their for which they die to be the truth. And knowledge of truth is enlarged. They is there any thing incredible in this? become acquainted with more truths May not the mind see what truth is'? than they would have known if they How do we judge of an axiom in had not been under the teaching of the mathematics, or of a proposition that is Holy Spirit. Their range of thought demonstrated, but by the fact that the is greater; their vision more extended mind perceives it to be true, and cannot as well as more clear. III. The evi- doubt it? And may it not be so in dence that this is so, is found in the regard to religious truth-especially following things: (1.) The express when that truth is seen to accord with statements of Scripture. See 1 Cor. ii. what we know of ourselves, our lost 14, 15, and the Notes on that passage. condition as sinners, and our need Comp. John xvi. 13, 14. (2.) It is a of a Saviour, and when we see matter of fact that it is so. (a) Men that the truths revealed in the Scripby nature do not perceive any beauty tures are exactly adapted to ow in the truths of religion. They are wants? 348 I. JOHN. A. [AD. 90. 21 I have not written unto 22 Who is a liar, but he thata you because ye know not the denieth that Jesus is the Christ T truth, but because ye know it, he is antichrist, that denieth the and that no lie is of the truth. Father and the Son. a c. 4. 3. 21. IAzave not written utnto you be- and for a time they apparently enjoy cause ye know not the truth. You are religion. But John says that however not to regard mry writing to you in this plausible all this may be, however earnest manner as any evidence that I much it may seem to prove that the do not suppose you to be acquainted doctrines thus embraced are of God, it with religion and its duties. Some, per- is a great and vital maxim that no error haps, might have been disposed to put can have its foundation in truth, and, this construction on what he had said, of course, that it must be worthless. but he assures them that that was not The grand question is, what is truth; the reason why he had thus addressed and when that is determined we can them. The very fact that they did easily settle the inquiries which come understand the subject of religion, he up about the various doctrines that are says, was rather the reason why he abroad in the world. Mere plausible wrote to them. ~ But because ye know appearances, or temporary good results it. This was the ground of his hope that may grow out of a doctrine, do that his appeal would be effectual. If not prove that it is based on truth; for they had never known what religion whatever those results may be, it is wa;< if they were ignorant of its na- impossible that any error, however tu: and its claims, he would have had plausible, should have its origin in the much less hope of being able to guard truth. them against error, and of securing 22. Wrho is a liar. That is, who is their steady walk in the path of piety. false; who maintains an erroneous We may always make a strong and doctrine; who is an impostor, if he is confident appeal to those who really not? The object of the apostle is to understand what the nature of religion specify one of the prevailing forms of is, and what are the evidences of its error, and to show that, however plautruth. ~ And that no lie is of the sible the arguments might be by which truth. No form of error, however it was defended, it was impossible that plausible it may appear, however in- it should be true. Their own knowgeniously it may be defended, and how- ledge of the nature of religion must ever much it may seem to be favoura- convince them at once that this opinion ble to human virtue and happiness, can was false. ~T That denieh that Jesus be founded in truth. What the apostle is the Christ. It would seem that the says here has somewhat the aspect of apostle referred to a class who admitted a truism, but it contains a real truth of that Jesus lived, but who denied that vital importance, and one which should he was the true Messiah. On what have great influence in determining grounds they did this, is unknown;but our minds in regard to any proposed to maintain this was, of course, the opinion or doctrine. Error often ap- same as to maintain that he was an pears plausible. It seems to be adapted impostor. The ground taken may have to relieve the mind of many difficulties been that he had not the characteristics which perplex and embarrass it on the ascribed to the Messiah in the prophets; subject of religion. It seems to be or that he did not furnish evidence that adapted to promote religion. It seems he was sent from God; or that he was to make those who embrace it happy, an enthusiast. Or, perhaps, some. pe A. D. 90.] CHAPTER IT. 34L 23 Whosoever a denieth the ther: [but] he that acknowledgSon, the same hath not the Fa- eth the Son hath the Father a Jno. 15. 23. also. culiar form of error may be referred to, Son. As a matter of fact in the world, like that which is said to have been men have right apprehensions of God held by Corinthus, who in his doctrine only when they have correct views of separated Jesus from Christ, maintain- the character of the Lord Jesus Christ, ing them to be two distinct persons. 23. Whosoever denieth the Son, the Doddridge. r He is antichrist. Notes, same hath not the Father. That is, ver. 18. He has all the characteristics has no just views of the Father, and and attributes of antichrist; or, a doc- has no evidence of his friendship. It trine which practically involves the is only by the Son of God that the denial of both the Father and the Son, Father is made known to men (Matt. must be that of antichrist. ~ That xi. 27. Heb. i. 2, 3), and it is only denieth the Father and the Son. That through him that we can become redenies the peculiar truths pertaining to conciled to God, and obtain evidence God the Father, and to the Son of God. of his favour. Notes on John v. 23. The charge here is not that they en- IT But he that acknowledgeth the Son, tertained incorrect views of God as such hath the Father also. This passage, -*as Almighty, eternal, most wise, and in the common version of the New good; but that they denied the doc- Testament, is printed in Italics, as if it trines which religion taught respecting were not in the original, but was supGod as Father and Son. Their opi- plied by the translators. It is true that nions tended to a denial of what was it is not found in all the MSS. and verrevealed respecting God as a Father- sions; but it is found in a large numnot in the general sense of being the ber of MSS., and in' the Vulgate, the Father of the universe, but in the par- Syriac, the AEthiopic, the Coptic, the ticular sense of his relation to the Son. Armenian, and the Arabic versions, and It cannot be supposed that they denied in the critical editions of Griesbach, the existence and perfections of God as Tittman, and Hahn. It is probable, such, nor that they denied that God therefore, that it should be regarded as is a Father in the relation which he a genuine portion of the sacred text. sustains to the universe; but the It is much in the style of John, and meaning must be that what they held though not necessary to complete the went to a practical denial of that which sense, yet it well suits the connection. is peculiar to the true God, considered As it was true that if one denied the as sustaining the relation of a Father Son of God he could have no pretento his Son Jesus Christ. Correct views sions to any proper acquaintance with of the Father could not be held without the Father, so it seemed to follow that correct views of the Son; correct views if any one had any proper knowledge of the Son could not be held without of the Son of God, and made a suitcorrect views of the Father. The doc- able confession of him, he had evidence trines respecting the Father and the that he was a( niainted with the FaSon were so connected that one could ther. Comp. John xvii. 3. Rom. x. 9. not be held without holding the other, Though, therefore, this passage was and one could not be denied without wanting in many of the MSS. condenying the other. Comp. Notes on sulted by the translators of the Bible, Matt. xi. 27. John v. 23. No man and though in printing it in the mancan have just views of God the Father ner in which they have, they showed who has not right apprehensions of the the great caution with which they acted 30 80b I. JOHN. [A. D. 90. 24 Let a that therefore abidi 25 And this is the promise in you which ye have heard from that he hath promised us, even the beginning. If that which eternal b life. ye have heard from the begin- 26 These things have I writning shall remain in you, ye also ten unto you concerning them shall continue in the Son, and that seduce you. in the Father. a 2 Jno. 6. b Jno. 17. 3. in admitting any thing doubtful into accomplished or the gay; to those who their translation, yet the passage should are distinguished for science, or skill inl be restored to the text, and be regarded the arts; to rank, or birth, or blood; as a genuine portion of the word of to courage, or strength. Whatever God. The great truth can never be expectation of heaven any one may too clearly stated, or too often incul- entertain on account of any of these cated, that it is only by a knowledge things, must be traced to something of the Lord Jesus Christ that we can else than a promise, for there is none have any true acquaintance with God, in the Bible to that effect. The proand that all who have just views of the mnise of heaven to men is limited to Saviour are in fact acquainted with the those who repent of their sins, who true God, and are heirs of eternal life. believe in the Lord Jesus Christ, and 24. Let that therefore abide in you. who lead a holy life; and if any one Adhere steadfastly to it; let the truth will base his hope of heaven on a proobtain a permanent lodgement in the minse, it must be limited to these things. soul. In view of its great importance, And yet what well-founded hope of and its influence on your happiness heaven can there be except that which here and hereafter, let it never depart is based on a promise? How does any from you. ~T Which ye have heard one know that he can be saved unless from the beginning. That is, the he has some assurance from God that same doctrines which you have always it may and shall be so? Is not heaven been taught respecting the Son of God his home? How does any one know and the way of salvation. Notes, ver. 7. that he may dwell there without some ~[ Ye also shall continue in the Son, assurance from him that he may. Is and in the Father. Truly united to not the crown of life his gift? How the Son and( to the Father; or having can any one know that he will possess evidence of the favour and friendship it unless he has some promise from of the Son and the Father. him? However men may reason, or 25. And this is the promise that he conjecture, or hope, the only promise of hath promised its, even eternal life. eternal life is found in the Bible, and the This is evidently added to encourage fact that we have such a promise should them in adhering to the truths which surely be a sufficient inducement to us they had embraced respecting the Son to hold fast the truth. On the promise of God. In maintaining these truths of life in the gospel, see John xvii. 2. they had the promise of eternal life; in Rom. ii. 6, 7. Mark xvi. t6. Matt. departing from them they had none, xxv. 46. for the promise of heaven in our world 26. These things have Twrztten unto is made only to those who embrace you concerning them that seduce you. one class of doctrines or opinions. No Respecting their character, and in order one can show that* any promise of to guard you against their arts. The heaven is made to the mere possessor word seduce means to lead astray; of beauty, or wealth, or talent; to the and it here refers to those who would A. D. 90.j CHAPTER II. Lt 27 But the anointing which no lie, and even as it hath taught ye have received of him abideth you, ye shall abide in' him. in you: and ye need not that 28 And now, little children, any man teach you: but as the abide in him; that, when he same anointing teacheth a you shall appear, we may have conof all things, and is truth, and is fidence, and not be ashamed be-. a Jno. 14. 26. l or, it. fore him at his coming. seduce them frJom the truth, or lead result from the fact that he has been them into dangerous error. The apos- consecrated to the service of God. ~iT Ye le does not mean that they had actually shall abide inz him. Marg.,,or, it.' seduced them, for he states in the fol- The Greek will bear either construclowing verse that they were yet safe; tion, The connection, however, seems but he refers to the fact that there was to demand that it should be understood danger that they might be led into as referring to him-that is, to the Saerror. viour. 27. But the anointing which ye 28. And now, little children. Notes have received of hinm. See Notes on ver. 1. If Abide in him; that, when ver. 20. ~q Abideth in you. The he shall appear. In the end of the meaning is, that the influence on your world, to receive his people to himself. heart and life, which results from the Notes, John xiv. 2, 3. rT TWe madn fact that you are anointed of God, per- have confidence. Gr., boldness (7ofp4manently abides with you, and will a;6v). This word is commonly used keep you from dangerous error. The to denote openness, plainness, or boldapostle evidently meant to say that he ness in speaking. Mark viii. 32. felt assured that they would not be so- John vii. 4, 13, 26. Acts ii. 29; iv. duced from the truth, and that his con- 13. 29. 2 Cor. iii. 12; vii. 4. Here fidence in regard to this was placed in it means the kind of boldness, or calm the fact that they had been truly an- assurance, which arises from evidence ointed unto God as kings and priests. of piety and of preparation for heaven. Thus understood, what he here says It means that they would not be overis equivalent to the expression of a firm whelmed and confounded at the coming conviction that those who are true of the Saviour by its being then found Christians will not fall away. Comp. that all their hopes were fallacious, Notes on vs. 19, 20. 5 And ye need ~T And not be ashamed before him at not that any man teach you. That is, his coming. By having all our hopes what are the things essential to true taken away; by being held up to the religion. See Notes on ver. 20.'But universe as guilty and condemned. as the same anointing teacheth you of We feel ashamed when our hopes are all things. This cannot mean that the disappointed; when it is shown that mere act of anointing, if that had been we have a character different from what performed in their case, would teach we professed to have; when our prethem; but it refers to what John in- tensions to goodness are stripped off,,ludes in what he calls the anointing- and the heart is made bare. Many that is, in the solemn consecrating to will thus be ashamed in the last day the duties of religion under the influ- (Matt. vii. 21-23), but it is one of the enres of the Holy Spirit. ~ And is promises made to those who truly betruth, and is no lie. Leads to truth, lieve on the Saviour, that they shall and not to error. No man was ever never be ashamed or confounded. See leB into error by those influences which Notes. I Pet. ii. 6. Comp. Isa. xlv ]52 I JOHN. [A. D. 90. 29 If ye know that he is one that doeth righteousness is righteous, ye know' that a every' born of him. 1 or, know ye. a Je. 13. 23. Mat. 7. 16-18. 17. Rom. v. 5. 1 Pet. iv. 16. Mark in prayer, or eloquent in preaching, is viii. 38. vain. (4.) If we are righteous, in the 29. If ye know that he is righteous, true and proper sense, doing that which This is not said as if there could be is right toward God and toward men, any doubt on the subject, but merely to ourselves, to our families, -to our to call their attention to it as a well- neignbours, to the world at large, to known truth, and to state what followed the Saviour who died'for us, then we from it. Every one who has any true are true Christians; and then, no matacquaintance with God, must have the ter how soon he may appear, or how fullest conviction that he is a righteous solemn and overwhelming the scenes being. But, if this be so, John says, that shall close the world, we shall not then it must follow that only those who be ashamed or confounded, for we shall are truly righteous can regard them- hail him as our Saviour, and rejoice selves as begotten of him. ~ Ye know. that the time has come that we may Marg., know ye. The Greek will bear go and dwell with him for ever. either construction, and either would CHAPTER III. make good sense. Assuming that God' is righteous, it would be proper to state, ANALYSIS OF THE CHAPTER. as in the text, that it followed from This chapter embraces the following this that they must know that only subjects: those who are righteous can be regarded I. The fact that Christians are now as begotten of him; or, assuming this the sons of God. vs. 1-3. (1.) We to be true, it was proper to exhort them are the sons of God, and this will exto be righteous, as in the margin. plain the reason why the world does Whichever interpretation is adopted, not appreciate our character, or underthe great truth is taught, that only those stand the reasons of our conduct. ver. 1. who are truly righteous can regard (2.) The consequences of sustaining themselves as the children of God. that relation to God, or of being re~f That every one that doeth righteous- garded as his sons. (a) We shall ness is born of him. Or rather, is be- be like him when he appears. ver. 2. gotten of him; is truly a child of God. (b) We shall purify ourselves under This truth is everywhere taught in the the influence of this hope. ver. 3. Bible, and is worthy of being often re- II. The fact that he who is an adopt. peated. No one who is not, in the ed child of God does not commit sin, proper sense of the term, a righteous vs. 4-10. (1.) All sin is the trans man, can have any well-founded pre- gression of the law (ver. 4); (2.) Christ tensions to being regarded as a child was manifested to take away our sins of God. If this be so, then it is not (ver. 5); (3.) He that commits sin is difficult to determine whether we are of the devil (ver. 8); and (4.) As a the children of God. (1.) If we are matter of fact, he who is of God does unjust, false, dishonest, we cannot be not commit sin. vs. 7, 9, 10. his children. (2.) If we are indulging III. True religion will be manifested in any known sin, we cannot be. (3.) by love to the Christian brotherhood. If we are not truly righteous, all visions vs. 10-18. (1.) As a man who is and raptures, all zeal and ardour, though not righteous cannot be a true Chrisin the cause of religion, all that we tian, neither can he who does not love may pride ourselves on in being fervent his brother. ver. 10. (2.) It is the so A. D. 90.] CHAPTER III. 352 CHAPTER III.,be called the sons' of God! EHOLD, what manner of therefore the world- knoweth us L love a the Father hath be- not, because it knew him not. stowed upon us, that we should a Ep. 2. 4, 5. b Jno. 1.12. Re. 21.: c Jno. 17. 25. lemn command of the Saviour that his 1. Behold, what manner of love. followers should love one another. ver. What love, in kind and in degree. In 11. (3.) The importance of this is kind the most tender and the most seen by the opposite conduct of Cain. ennobling, in adopting us into his faver. 12. (4.) Love to the brethren mily, and in permitting us to address furnishes the most certain evidence that him as our Father. In degree the we have -passed from death unto life. most exalted, since there is no higher ver. 14. (5.) A man who hates an- love that can be shown than in adoptother is in fact a murderer, and, of ing a poor and friendless orphan, and course, cannot be a true child of God. giving him a parent and a home. Even ver. 15. (6.) We should be stimulated God could bestow upon us no more to the love of the brethren by the ex- valuable token of affection than that ample of the Saviour, who laid down we should be adopted into his family, his life for us. ver. 16. (7.) If we and permitted to regard him as our see a brother in want, and have the Father. When we remember how inmeans of aiding him and do not do it, significant we are as creatures, and we cannot have the love of God dwell- how ungrateful, rebellious, and vile ing in us. vs. 17, 18. we have been as sinners, we may well IV. We may have evidence that we be amazed at the love which would love God by the consciousness of our adopt us into the holy family of God, feelings towards him, as well as by so that we may be regarded and treated outward acts towards his friends. vs. as the children of the Most High. A 19-21. prince could manifest no higher love V. If we keep his commandments for a wandering, ragged, vicious orphan our prayers will be answered. vs. 22, boy, found in the streets, than by 23. (1.) There is an assurance that adopting him into his own family, and we shall receive what we need if we admitting him to the same privileges ask it, and keep his commandments. and honours as his own sons; and yet ver. 22. (2.) The particular command- this would be a trifle compared with ments on which the efficacy of prayer the honour which God has bestowed so much depends, are (a) that we be- on us. ~ The Father hath bestowed lieve on the name of the Saviour, and upon us. God; regarded as a Father, (b) that we love the Christian brother- or as at the head of the universe conhood. ver. 23. sidered as one family. I That we VI. We may know that we abide in should be called the sons of God. That God by the spirit which he has given is, that we should be the sons of Godus, as well as by keeping his command- the word called being often used in the ments. ver. 24. sense of to be. On the nature and This chapter, therefore, is occupied privileges of adoption, see Notes on mainly with stating what are the evi- Rom. viii. 15-17, and 2 Cor. vi. 18, dences of true piety, and in order to and practical remarks on that chapter, determine this question there is perhaps 19, 20. ~ Therefore the world knowno part of the Bible that may be stu- eth us not. Does not understand our died with more profit than this portion principles; the reasons of our conduct; of the writings of John. the sources of our comforts and joys, 30 * 354 I. JOHN. [A. D. D 0. 2 Beloved, now are we the appear, we shall be like him; sons a of God; and it doth not for we shall see c him as he is. yet appear what we shall be: a Ro. 8. 14, 18. but we know that, when he shall b 1 Co. 15. 49. Ph. 3. 21. 2 Pe. 1. 4. Job 19. 26. Ps. 17. 15. Mat. 5. 8. 1 Co. 13. 12 The people of the world regard us as It is not fully revealed what we shall fanatics or enthusiasts; as foolish in be hereafter; what will be the full reabandoning the pleasures and pursuits suit of being regarded as the children which they engage in; as renouncing of God. There are, indeed, certain certain happiness for that which is un- things which may be inferred as folcertain; as cherishing false and delu- lowing from this; there is enough to sive hopes in regard to the future, and animate us with hope, and to sustain as practising needless austerities, with us in the trials of life; there is one nothing to compensate for the pleasures thing which is clear, that we shall be which are abandoned. There is no- like the Son of God, but what is fully thing which the gay, the ambitious, and involved in this is not made known. the selfish less understand than they Perhaps (I.) It could not be so revealed do the elements which go into the that we could understand it, for that Christian's character, and the nature state may be so unlike the present that and source of the Christian's joys. no words would fully convey the concep~r Because it knew hint not. Did not tion to our minds; perhaps (2.) It may know the Lord Jesus Christ. That is, be necessary to our condition here, as the world had no right views of the on probation, that no more light should real character of the Lord Jesus when be furnished in regard to the future he was on the earth. They mistook than to stimulate us to make efforts to him for an enthusiast or an impostor; reach a world where all is light. For and it is no wonder that having wholly an illustration of the sentiment exmistaken his character, they should pressed here by the apostle, comp. mistake ours. On the fact that the Notes on 2 Pet. i. 4. 1 BRut we know world did not know him, see Notes on that, zohen he shall appear, we shall 1 Cor. ii. 8. Acts iii. 17. Comp. John be like him. It is revealed to us that xvii. 25. On the fact that Christians we shall be made like Christ; that may be expected to be regarded and is, in the bodies with which we shall treated as their Saviour was, see Notes be raised up, in character, in happion John xv. 18-20. Comp. Matt. x. ness, in glory. Comp. Notes on Phil. 24, 25. iii. 21. 2 Cor. iii. 18. This is enough 2. Beloved, now are we the sons of to satisfy the Christian in his prosGod. We now in fact sustain this pects for the future world. To be rank and dignity, and on that we may like Christ is the object of his sureflect with pleasure and gratitude., It preme aim. For that he lives, and all is in itself an exalted honour, and may his aspirations in regard to the coming be contemplated as such, whatever may world may be summed up in this,be true in regard to what is to come. that he wishes to be like the glorified In the dignity and the privileges which Son of God, and to share his honour' we now enjoy, we may find a grateful and his joys. See Notes on Phil. iii. subject of reflection, and a cause of 10. ~[ For we shall see him as he is. thankfulness, even if we should look It is clearly implied here that there will to nothing beyond, or when we con- be an influence in beholding the Satemplate the fact by itself. ~ And it viour as he is, which will tend to make dotlh not yet appear what we shall be. us like him, or to transform us into his A. D. 90.] CHAPTER IMI. 355 3 And every man that hath 4 Whosoever committeth sin this hope in him, purifieth him- transgresseth also the law: for sin self even as he is pure. is the transgression of the law. likeness. See the nature of this influ- a christian who does not become abso. ence explained in the Notes on 2 Cor. lutely perfect on earth; that is, not iii. 18. that some Christians may becornme per 3. And every man that hath this fect here, but that all actually do. But hiope in him. This hope of seeing the none, it is presumed, will hold this to Saviour, and of being made like him; be a true doctrine. A true Christian that is, every true Christian. On the does not, indeed, habitually and wilnature and influence of hope, see Notes fully sin; but no one can pretend that on Rom. viii. 24, 25. ~' Psubifieth him- all Christians attain to a state of sinless self. Makes himself holy. That is, perfection on earth, or are, in fact, as under the influence of this hope of pure as the Saviour was. But unless being like the Saviour, he puts forth the passage proves that every Christian those efforts in struggling against sin, becomes absolutely perfect in the preanti in overcoming his evil propensities, sent life, it does not prove that in fact which are necessary to make him pure. any do. It proves (1.) That the tenThe apostle would not deny that for dency, or the fair influence of this hope the success of these efforts we are de- is to make the Christian pure; (2.) pendent on divine aid, but he brings That all who cherish it will, in fact, into view, as is often done in the sacred aim to become as holy as the Saviour writings, the agency of man himself was; and (3.) That this object will, as essentially connected with success. at some future period, be accomplished. Comp. Phil. ii. 12. The particular There is a world where all who are thought here is, that the hope of being redeemed shall be perfectly holy. like Christ, and of being permitted to 4. Whosoever committeth sin transdwell with him, will lead a man to ear- gresseth also the law. The law of God nest efforts to become holy, and will be given to man as a rule of life. The actually followed by such a result. object of the apostle here is to excite ~ Evens as he is pure. The same kind them to holiness, and to deter them of purity here; the same deg'ree here- from committing sin, perhaps in view after. That is, the tendency of such a of the fact stated in ver. 3, that every hope is to minake him holy now, though one who has the hope of heaven will he may be imperfect; the effect will be aim to be holy like the Saviour. To to make him perfectly holy in the confirm this, he shows them that, as a world to come. It cannot be shown matter of fact, those who are born of from this passage that the apostle God do lead lives of obedience (vs. 5meant to teach that any one actually 10), and this he introduces by showing becomes as pure in the present life as what is the nature of sin, in the verse the Saviour is, that is, becomes per. before us. The considerations by which fectly holy; for all that is fairly implied he would deter them from indulging in in it is, that those who have this hope sin are the following: (a) all sin is a in theln aim at the same purity, and violation of the law of God (ver. 4); will ultimately obtain it. But the (b) the very object of the coming of apostle does not say that it is attained Christ was to deliver men from sin in this world. If the passage did teach (ver. 5); (c) those who are true Christhis, it would teach it respecting every tians do not habitually sin (ver. 6). one who has this hope, and then the (d) those who sin cannot be true Chris. doctrine would be that no one can be tians, but are of the devil (ver. 8); 356 I. JOHN. [A. D. 90 and (e) he who is born of God has a of the apostle is not so much to define germ or principle of true piety in him, sin, as to deter from its commission by and cannot sin. ver. 9. It seems evi- stating what is its essential naturedent that the apostle is here combating though he has in fact given the best an opinion which then existed that definition of it that could be given. men might sin and yet be true Chris- The essential idea is, that God has tians (ver. 7), and he apprehended that given a law to men to regulate their there was danger that this opinion conduct, and that whatever is a departwould become prevalent. On what ure from that law in any way is held ground this opinion was held is un- to be sin. The law measures our known. Perhaps it was held that all duty, and measures therefore the degree that was necessary to constitute reli- of guilt when it is not obeyed. The gion was to embrace the doctrines of law determines what is right in all Christianity, or to be orthodox in the cases, and, of course, what is wrong faith; perhaps that it was not expected when it is not complied with. The law that men would become holy in this is the expression of what is the will of life, and therefore they might indulge God as to what we shall do; and when in acts of sin; perhaps that Christ that is not done, there is sin. The law came to modify and relax the law, and determines what we shall love or not that the freedom which he procured love; when our passions and appetites for them was freedom to indulge in shall be bounded and restrained, and whatever men chose; perhaps that, to what extent they may be indulged; since Christians were heirs of all things, what shall be our motives and aims in that they had a right to enjoy all things; living; how we shall act toward God perhaps that the passions of men were and toward men; and whenever, in so strong that they could not be re- any of these respects, its requirements strained, and that therefore it was not are not complied with there is sin. wrong to give indulgence to the pro- This will include every thing in rela. pensities with which our Creator- has tion to which the law is given, and formed us. All these opinions have will embrace what we omit to do when been held under various forms of Anti- the law has commanded a thing to be nomianism, and it is not at all impro- done, as well as a positive act of transbable that some or all of them prevailed gression where the law has forbidden a in the time of John. The argument thing. This idea is properly found in which he urges would be applicable to the original word, rendered transgresany of them. The consideration which sion of the law (avobea}). This word he here states is, that all sin is a trans- occurs in the New Testament only in gression of law, and that he who cornm- the following places: Matt. vii. 23; rmits it, under whatever pretence, is to xiii. 41; xxiii. 28; xxiv. 12. Rom. iv. be held as a transgressor of the law. 7; vi. 19. 2 Thess. ii. 7. Titus ii. 14. The literal rendering of this passage is, Heb. i. 9; viii. 12; x. 17, in all which,He who doeth sin (rCapew R) doeth places it is rendered iniquity and inialso transgression' (U&vo/tbnv). Sin is quities; in 2 Cor. vi. 14, where it is the generic term embracing all that. rendered unrighteousness; and in the would be wrong. The word transgres- verse before us twice. It properly sion ('loytg) is a specific term showing means lawlessness, in the sense that the where the wrong lay, to wit, in violat- requirements of the law are not coning the law. ~ For sin is the trans- formed to, or complied with; that is, gression of the law. That is, all sin either by not obeying it, or by positively involves this as a consequence that it violating it. When a parent commands is a violation of the law. The object a child to do a thing and he does not A. D. 90.] CHAPTER 111. 857 5 And ye know a that he was manifested to take away our sins; a He. 9. 26, 28. and in him is no sin. do it, he is as really guilty of violating by the violation of law, and the exposure the law as when he does a thing which to the penalty. (1.) The wrong itself. io positively forbidden. This important This wrong as an argument to deter verse, therefore, may be considered in from sin arises mainly from two things: two aspects: as a definition of the na- (a) because sin is a violation of the ture of sin, and as an argument against will of God, and it is in itself wrong indulgence in it, or against committing to disregard that will, and (b) be. it. I. As a definition of the nature of cause it is to be presumed that when sin. It teaches (a) that there is a rule God has given law there is a good of law by which the conduct of man- reason why he has done it. (2.) The kind is to be regulated and governed, fact that the law has a penalty is an and to which it is to be conformed. argument for not violating the law. All (b) That there is sin in all cases where law has a penalty; that is, there is that law is not complied with, and that some suffering, disadvantage, forfeit of all who do not comply with it are privileges, &c., which the violation of guilty before God. (c) That the par- law draws in its train, and which is to ticular thing which determines the be regarded as an expression of the guilt of sin, and which measures it, is sense which the lawgiver entertains of that it is a departure from law, and the value of his law, and of the evil consequently that there is no sin where of disobeying it. Many of these penalthere is no departure from law. The ties of the violation of the divine law essential thing is, that the law has not are seen in this life, and all will be cerbeen respected and obeyed, and sin de- tain to occur sooner or later, in this rives its character and aggravation from world or in the world to come. With that fact. No one can reasonably such views of the law, and of sin; of doubt as to the acc'uracy of this defini- his obligations, and of the evils of distion of sin. It is founded on the fact obedience, a Christian should not, and (a) that God has an absolute right to will not, deliberately and habitually prescribe what we may and may not violate the law of God. do; (b) that it is to be presumed that 5. And ye know that he was maniwhat he prescribes will be in accord- fested. The Lord Jesus, the Son of ance with what is right; and (c) that God., You know that he became innothing else in fact constitutes sin. carnate, or appeared among men for the Sin can consist in nothing else. It very purpose of putting an end to sin.' does not consist of a particular height Matt. i. 21. Comp. Notes on I Tim. of stature, or a particular complexion; iii. 16. This is the second argument of a feeble intellect, or an intellect in this paragraph (vs. 4 —10),by which made feeble, as the result of any for- the apostle would deter us from sin. mer apostacy; of any constitutional The argument is a clear one, and is propensity, or any disposition founded perhaps the strongest that can be made in our nature as creatures. For none to bear on the mind of a true Chrisof these things do our consciences con- tian-that the Lord Jesus saw sin to demn us, and however we may lament be so great an evil that he came into them, we have no consciousness of our world, and gave himself to the wrong. II. As an argument against bitter sorrows of death on the cross, to the commission of sin. This argu- redeem us from it. ~ To take away ment may be considered as consisting ouer sins. The essential argument of two things: the wrong that is done here is, that the whole work of Christ ,oj") I. J OHN. LA. D 90 6 Whosoever abideth in him hath not seen him, neither known sinneth not: whosoever a sinneth, him. a 3 Jno. 11. was designed to deliver us from the sons remaining or dwelling in a place, dominion of sin, not to furnish us the in the sense of abiding there permameans of indulgence in it; and that, Y nently, or lodging there, and this is the therefore, we should be deterred from common meaning of the word. Matt. it by all that Christ has done and suf- x. 11; xxvi. 38. Mark vi. 10. Luke i. fered for us. He perverts the whole 56, et saspe. In the writings of John, design of the coming of the Saviour however, it is quite a favourite word to who supposes that his work was in any denote the relation which one sustains degree designed to procure for his fol- to another, in the sense of being united lowers the indulgences of sin, or who to him, or remaining with him in affecso interprets the methods of his grace tion and love; being with him in heart, as to suppose that it is now lawful for and mind, and will, as one makes his him to indulge his guilty passions. home in a dwelling. The sense seems The argument essentially is this: (1.) to be that we have some sort of relaThat we profess to be the followers of tion to him similar to that which we Christ, and should carry out his ends have to our home; that is, some fixed and views in coming into the world; and permanent attachment to him. We (2.) That the great and leading pur- live in him; we remain steadfast in pose of his coming was to set us free our attachment to him, as we do to our from the bondage of transgression; own home. For the use of the word in (3.) That in doing this he gave himself John, in whose writings it so frequently up to a life of poverty, and shame, and occurs, see John v. 38; vi. 56; xiv. 10, sorrow, and to a most bitter death on 17; xv. 4, 5, 6, 7, 9. 1 John ii. 6, 10, the cross; and (4.) That we should 14, 17, 27, 28; iii. 6, 24; iv. 12, 13, not indulge in that from which he 15, 16. In the passage before us, as came to deliver us, and which cost him in his writings generally, it refers to so much toil and such a death. How one who lives the life of a Christian, could we indulge in that which has as if he were always with Christ, and brought heavy calamity on the head of abode with him. It refers to the Chrisa father, or which has pierced a sister's tian considered as adhering steadfas!ly heart with many sorrows? Still more, to the Saviour, and not as following how can we be so ungrateful and hard- him with transitory feelings, emotions, hearted as to indulge in that which and raptures. It does not of itself necrushed our Redeemerin death ~TAnd cessarily mean that he will always do in hinm is no sin. An additional con- this; that is, it does not prove the docsideration to show that we should be trine of the perseverance of the saints, holy. As he was perfectly pure and but it refers to the adherence to the spotless so should all his followers aim Saviour as a continnuous state of mind, to be; and none can truly pretend to or as having permanency; meaning be his who do not desire and design to that there is a life of continued faith in become like him. On the personal him. It is of a person thus attached holiness of the Lord Jesus, see Notes to the Saviour, that the apostle makes on Heb. vii. 26, and 1 Pet. ii. 23. the important declaration in the passage 6. Whosoever abideth in hitm. See before us, that he does not sin. This ch. ii. 6. The word here employed is the third argument to show that the (tzvsou) properly means to remain, to child of God should be pure, and the continue, to abide. It is used of per- substance of the argument is, that as a A. D. 90.1 CHAPTER II. 359 matter of fact the child of God is rot cally a sinner; that he is a good man; a sinner. ~ Sinneth not. There has that he does not commit habitual and been much difference of opinion in re- wilful transgression. Such language gard to this expression, and the similar is common throughout the Bible, when declaration in ver. 9. Tot a few have it is said of one man that he is a saint, maintained that it teaches the, doctrine and of another that he is a sinner; of of perfection,' or that Christians may one that he is righteous, and of another live entirely without sin; and some that he is wicked; of one that he obeys have held that the apostle meant to the law of God, and of another that he teach that this is always the character- does not. John expresses it strongly, istic of the true Christian. Against but he affirms no more in fact than the interpretation, however, which sup- is affirmed elsewhere. The passage poses that it teaches that the Christian teaches, indeed, most important truths in is absolutely perfect, and lives wholly regard to the true Christian, and the fair without sin, there are three insuperable and proper meaning may be summed objections: (1.) If it teaches that doc- up in the following particulars: (a) He trine at all, it teaches that all Chris- who is born again does not sin habit. tians are perfect;, whosoever abideth ucally, or is not habitually a sinner. If in him,' whosoever is born of God,', he he does wrong, it is when he is overcannot sin' (ver. 9). (2.) This is not taken by temptation, and the act is true, and cannot be held to be true by- against the habitual inclination and those who have any just views of what purpose,of his soul. If a man sins the children of God have been and are. habitually, it proves that he has never Who can maintain that Abraham, or been.renewed. (b) That he who is Isaac, or Jacob; that Moses, David, or born again does not do wrong deliberJob; that Peter, John, or Paul, were ately and of design. He means to do absolutely perfect, and were never, after right. He is not wilfully and delihbertheir regeneration, guilty of an act of ately a sinner. If a man deliberately sin! Certainly they never affirmed it and intentionally does wrong, he shows of themselves, nor does the sacred re- that he is not actuated by the spirit of cord attribute to them any such perfec- religion. It is true that when one does tion. And who can affirm this of all wrong, or commits sin, there is a mowho give evidence of true piety in the mentary assent of the will; but it is world? Who can of themselves? Are under the influence of passion, or exwe to come to the painful conclusion citement, or temptation, or provocation, that all who are not absolutely perfect and not as the result of a deliberate in'thought, word, and deed, are desti- plan or purpose of the soul. A man tute of any religion, and are to be set who deliberately and intentionally does down as hypocrites or self-deceivers. a wrong thing shows that he is not a And yet, unless this passage proves true Christian; and if this were all that all who have been born again are that is understood by perfection, then absolutely perfect, it will not prove it there would be many who are perfect, of any one, for the affirmation is not for there are many, very many Chrismade of a part, or of what any favoured tians, who cannot recollect an instance individual may be, but of what every for many years in which they have inone is in -fact who is born of God. (3.) tentionally and deliberately done a This interpretation is not necessary to wrong thing. Yet these very Chrisa fair exposition of the passage. The tians see much corruption in their own language used is such as would be em- hearts over which to mourn, and against ployed by any writer if he designed to which they earnestly strive; in com. v y of one that he is not characteristi- paring themselves with the perfect law 360 I. JOHN. [A. D. 90, 7 Little children, let no man.8 He b that committeth sin, is deceive you: he a that doeth of the devil; for the devil sinrighteousness, is righteous, even neth from the beginning. For as he is righteous. a:Eze. 18. 5-9. Ro. 2. 13. b Jno. 8. 44. of God, and with the perfect example is a righteous man, and no other one of the Saviour, they see much in which is. No matter how any one may claim they c/ome short. (c) He who is born that he is justified by faith; no matter again will not sin finally, or will not how he may conform to the external fall away.'His seed remaineth in duties and rites of religion; no matter him.' ver. 9. See Notes on that verse. how.zealous he,may be for orthodoxy, There is a principle of grace by which or for the order of the church; no mathe will ultimately be restrained and re- ter what visions and raptures he may covered. This, it seems to me, is fairly have, or of what peace and joy in his implied in the language used by John; soul he may boast; no matter how little for if a man might be a Christian, and he may fear death, or hope for heaven, yet wholly fall away and perish, how unless he is in fact a righteous man in could it be said with any truth that the proper sense of the term, he cannot such a man,sinneth not;' how that be a child of God. Comp. Matt. vii. 16, he doth not commit sin;' how that -23. If he is, in the proper sense of,his seed remaineth in him, and he the word, a man who keeps the law of cannot sin?' Just the contrary would God, and leads a holy life, he is rightbe true if this were so. ~ WWhosoever eous, for that is religion. Such a man, sinneth. That is, as explained above, however, will always feel that his habitually, deliberately, characteristi- claim to be regarded as a righteous man cally, and finally. Doddridge.'Who is not to be traced to what he is in himhabitually and avowedly sinneth.' self, but to what he owes to the grace ~ Hath not seen him, nor known him. of God. ~ Even as he is righteous. Has had no just views of the Saviour, See Notes on ver. 3. Not necessarily or of the nature of true religion. In in this world to the same degree, but other words, cannot be a true Chris- with the same kind of righteousness. tian. Hereafter he will become wholly free 7. Little children. Notes on ch. ii. 1. from all sin like his God and Saviour ~ Let no mans deceive you. That is, ver. 2. in the matter under consideration; to 8. He that committeth sin. Habitwit, by persuading you that a man ually, wilfully, characteristically. ~Ife may live in sinful practices, and yet be of the devil. This cannot mean that a true child of God. From this it is no one who commits any sin, or who clear that the apostle supposed there is not absolutely perfect, can be a were some who would attempt to do Christian, for this would cut off the this, and it was to counteract their arts great mass, even according to the bethat he made these positive statements lief of those who hold that the Chrisin regard to the nature of true religion. tian may be perfectly holy, from all IT He that doeth righlteozusness is right- claim to the Christian character. But eous. This is laid down as a great and what the apostle here says is true in undeniable principle in religion - a two senses: (1.) That all who commit maxim which none could:dispute, and sin, even true believers, so far as they as important as it is plain. And it are imperfect, in this respect resemble is worthy of all the emphasis which the Satan, and are under his influence, apostle lays on it. The man who does since sin, just so far as it exists at all, righteousness, or leads an upright life, makes us resemble him; (2.) All who A. D. 90.] CHAPTER IlL. 361 this purpose the Son of God was 9 Whosoever b is born of God manifested, that " he might de- doth not commit sin; for his stroy the works of the devil. a He. 2, 14. b c. 5. 18. habitually and characteristically sin are tically; or that every one who is a true of the devil. This latter was evidently Christian is absolutely perfect, and the principal idea in the mind of the never commits any sin. If it can be apostle. His object here is to show used as referring to the doctrine of ab. that those who sinned, in the sense in solute perfection at all, it proves, not which it would seem some maintained that Christians may be- perfect, or that that the children of God might sin, a portion of them are, but that all are. could have no real evidence of piety, But who can maintain this? WhC but really belonged to Satan. ~ For can believe that John meant to affirm the devil sinneth from the beginning. this?I Nothing can be clearer thar. The beginning of the world; or from that the passage has not this meaning the first account we have of him. It and that John did not teach a doctrine doet not mean that he sinned from the so contrary to the current strain of the beginning of his existence, for he was scriptures, and to fact; and if he did made holy like the other angels. Notes, not teach this, then in this whole pasJud6 6. The meaning is, that he in- sage he refers to those who are habitual troduced sin into the universe, and that ly and characteristically righteous. ~[For he has continued to practice it ever his seed remaineth in him. There is since. The word sinneth here, implies much obscurity in this expression continued and habitual sin. HI-e did though the general sense is clear, which not commit one act of sin and then re- is, that there is something abiding ir form; but he has continued, and still the heart of the true Christian which continues his course of sin. This may the apostle here calls seed, which will confirm what has been already said prevent his sinning. - The word'his' about the kind of sin that John refers in this phrase,'his seed,' may refer to. He speaks of sinning habitually, either to the individual himself-in the continuously, wilfully, and any one sense that this can now be properly who does this, shows that he is under called his, inasmuch as it is a part of the influence of him whose characteris- himself, or a principle abiding in him' tie it has been and is to sin. T For or it Inay refer to God — in the sense this purpose the Son of God was man- that what is here called, seed' is his, ifested. Became incarnate and ap- that is, he has implanted it, or it is a peared among men. ver. 5. Comp. germ of divine origin. Robinson (Lex.' Notes on I Tim. iii. 16. ~ That he understands it in the latter sense, and might destroy the works of the devil. so also do Macknight, Doddridge All his plans of wickedness, and his Liicke, and others, and this is probably control over the hearts of men. Comp. the true interpretation. The-word seed Notes on Matt. viii. 39. Mark i. 24. (*c:ptsa) means properly seed sown, Heb. ii. 14. The argument here is, as of grain, plants, trees; then any that as the Son of God came to destroy thing that resembles it, any thing which all the works of the devil, he cannot be germinates, or which springs up, or is his true follower who lives in sin. produced. It is applied in the New 9. Whosoever is. born of God doth Testament to the word of God, or the not commit sin. This passage must gospel, as that which produces effects in either mean that they who are born of the heart and life similar to what seed t;God, that is, who are true Christians, that is sown does. Comp. Matt. xiii: do not sin habitually and characteris- 26, 37, 38. Augustin, Clemens (Alex.), 31 I. JOHN. A. A D. 90. seed a remaineth in him: and are manifest, and the children he cannot sin, because he is of the devil: whosoever doeth born of God. not righteousness, is not of God, 10 In this the children of God neither he that loveth not his a 1 Pet. 1. 23. brother. Grotius, Rosenmuiller, Benson, and characteristically a sinner. ~ And he Bloomfield, suppose that this is the sig- cannot sin. Not merely, he will not; nification of the word here. The pro- but he cannot; that is, in the sense reper idea, according to this, is that the ferred to. This cannot mean that one seed referred to is truth, which God has who is renewed has not physical ability implanted or sown in the heart, from to do wrong, for every moral agent has; which it may be expected that the nor can it mean that no one who is a fruits of righteousness will grow. But true Christian never does, in fact, do that which abides in the heart of the wrong in thought, word, or deed, for Christian is not the naked word of no one could seriously maintain that: God; the mere gospel, or mere truth; but it must mean that there is somehow it is rather that word as made vital and a certainty as absolute as if it were efficacious by' the influences of his physically impossible, that those who Spirit; the germ of the divine life; the are born of God will not be character. principles of true piety in the soul. istically and habitually sinners; that Comp. the words of Virgil:- igneus they will not sin in such a sense as to est illi vigor et ccelestis origo semini. lose all true religion and be numbered The exact idea here, as it seems to me, with transgressors; that they will not is not that the cseed' refers to the word fall away and perish. Unless this pasof God, as Augustin and others sup- sage teaches that no one who is re-. pose, or to the Spirit of God, but to newed ever can sin in any sense; or the germ of piety which has been pro- that every one who becomes a Chris. duced in the heart by the word and tian is, and must be, absolutely and alSpirit of God, and which may be re- ways perfect, no words could more garded as having been implanted there clearly prove that true Christians will by God himself, and which may be ex- never fall from grace and perish. How pected to produce holiness in the life. can what the apostle here says be true, There is, probably, as Liicke supposes, if a real Christian can fall away and an allusion in the word to the fact that become again a sinner? I Because we are begotten ( yEyEvinVrEvo5) of God. he is born of God. Or begotten of The word remaineth (IUEEC) (Comp. God. God has given him by the new Notes on ver. 6) is a favourite expres- birth, real, spiritual life, and that life sion of John. The expression here can never become extinct. used by John, thus explained, would 10. In this the children of God are seem to imply two things: (1.) That manifest, &c. That is, this furnishes the germ or seed of religion implanted a test of their true character. The test in the soul, abides there as a constant, is found in doing righteousness, and in vital principle, so that he who is born the love of the brethren. The former of God cannot become habitually a sin- he had illustrated; the latter he now ner; and (2.) That it will so continue proceeds to illustrate. The general to live there that he will not fall away idea is, that if a man is not truly a and perish. The idea is clearly that righteous man, and does not lcve the the germ or principle of piety so per- brethren, he cannot be a child of God. manently abides in the soul, that he Perhaps by the phrase,in this,' using who is renewed never can become again a pronoun in the singular number, he D.. o 90.] CHAPTER Ill. 363 11 For this is the 1 message brother. And wherefore slew that ye heard from the begin- he him? Because his own works ning, that a we should love one were evil, and his brother's another. righteous. 12 Not as Cain, b who was of 13 Marvel not, my brethren, that wicked one, and slew his if the world c hate you. 1 or, commandmenzt. a Jno. 15, 12. b Ge. 4. 4-8. v Jno. 15. 18, 19. means to intimate that an important propriety of the duty which the apostle part of righteousness consists in bro- is enjoining. SeeGen. iv. 4-8.'W-Vho therly love. IT Whosoever doeth not was of that wicked one. Of the devil; righteousness, is not of God. In ver. that is, he was under his influence, and 7, he had said that, he that doeth right- acted from his instigation. ~ And eousness is of God.' If that is true, wherefore slew he him? Because his then what he here affirms must be true own works were evil, and his brother's also, that a man who does not right- righteous. He acted under the influeousness is not of God. The general ence of envy. He was dissatisfied that idea is the same, that no one can be a his own offering was not accepted, and true Christian who is not in fact a that his brother's was. The apostle righteous man. IT Neither he that seems desirous to guard those to whom loveth not his brother. The illustration he wrote against the indulgence of any of this point continues to ver. 18. The feelings that were the opposite of love; general sense is, that brotherly love is from any thing like envy toward more essential to the Christian character, and highly favoured brethren, by showing that he who does not possess it cannot to what this would lead if fairly acted be a Christian. On the nature and out, as in the case of Cain. A large importance of brotherly love as an evi- part of the crimes of the earth have dence of piety, see Notes on John xiii. been caused, as in the murder of Abel, 34, 35. by the want of brotherly love. Nothing 11. For this is the message. Marg., but love would be necessary to put an commandment. In the received text, end to the crimes, and consequently to this is &yys/,sz (a message broucght); a large part of the misery, of the world. in several MSS., and in later editions, it 13. Marvel not. Do not think it so is E1l7ayysra (annlunciation, annotuzce- unusual, or so little to be expected, as ment); an order given, or a command- to excite astonishment.' If the world ment. Acts xxiii. 21. It is not very hate you. The emphasis here is to be material which reading is followed. placed on the word you. The apostle The word cormmand or rule would ex- had just adverted to the fact that Cain press the sense with sufficient clear- hated Abel, his brother, without cause, ness. The reference is to the law given and he says that they were not to deem by the Saviour as a permanent direc- it strange if the world hated them in tion to his disciples. ~ That ye heard like manner. The Saviour (John xv. fiom the beginning, that we shotld 17, 18) introduced these subjects in love one another. See Notes on John the same connection. In enjoining the xiii. 34, 35. 1 John ii. 7. duty of brotherly love on his disciples, 12. Not as Cain. Not manifesting he adverts to the fact that they must the spirit which Cain did. His was a expect to be hated by the world, and most remarkable and striking instance tells them to remember that the world of a want of love to a brother, and the hated him before it hated them. The case was well adapted to illustrate the object of all this was to show mora 864 1. JOHNN.[A. D. 90. 14 We know that we have: 15 Whosoever b hateth his brolassed from death unto life, be- ther is a murderer: and ye know cause we love the brethren. He that no murderer hath eternal that loveth not his brother, life abiding in him. abideth in death. a~c. 2. 9, 11. b Mat. S. 21, 22. iclearly the necessity of strong and ten. state of spiritual death. He is by naler mutual affection among Christians, ture dead in sin, and unless he has since they could hope for none from evidence that he is brought out of that.he world, See Notes on John xv. state, he remains or abides in it. i8, 19 15. Whosoever hateth his brother is a 14. We know that we have passed murderer, &c. That is, he has the spirit from death unto life. From spiritual of a murderer; he has that which, if death (Notes, Eph. ii. 1) to spiritual it were acted out, would lead him to life; that is, that we are true Chris. commit murder, as it did Cain. The tians. IT Because we love the brethren. private malice, the secret grudge, the The sentiment here is, that it is an in- envy which is cherished in the heart, fallible evidence of true piety if we love is murderous in its tendency, and were the followers of Christ as such. See it not for the outward restraints of huthis sentiment illustrated in the Notes man laws, and the dread of punish., on John xiii. 35. But how easy it ment, it would often lead to the act of would seem to be to apply such a test murder. The apostle does not say of piety as this! Who cannot judge that he who hates his brother, though accurately of his own feelings, and de- he does not in fact commit murder, is termine whether he loves a Christian guilty to the same degree as if he had because he bears the name and image actually done it; but he evidently of the Saviour —loves him the more, means to say that the spirit which just in proportion as he bears that would lead to murder is there, and that image? - Who cannot, if he chooses, God will hold him responsible for it, look beyond the narrow bounds of his Nothing is wanting but the removal own sect, and determine whether he is of outward restraints to lead to the pleased with the true Christian charac- commission of the open deed, and God ter wherever it may be found, and judges men as he sees them to be in whether he would prefer to find his their hearts. What a fearful declarafriends among those who bear the tion then is this! How many real name and the image of the Son of God, murderers there are on the earth be. than among the people of the world 1 sides those who are detected and pun. The Saviour meant that his followers ished, and besides those open violators should be known by this badge of dis- of the laws of God and man who go at cipleship all over the world (John xiii. large! And who is there that should 34, 35); John says, in carrying out not feel humbled and penitent in view the sentiment, that Christians, by this of his own heart, and grateful for that test, may know among themselves whe- sovereign mercy which has restrained ther they have any true religion. I He him from open acts of guilt: for who that loveth not his brother, abideth in is there who has not at some period of death. Remains dead in sins; that is, his life, and perhaps often, indulged in he has never been converted. Comp. feelings of hatred, and envy, and malice Notes on ver. 6. As love to the Chris- towards others, which, if acted out, tian brotherhood is essential to true would have led to the commission of piety, it follows that he who has not the awful crime of taking human life. that remains unconverted, or is in a Any man may well shudder at the re. A. D. 90.] CHAPTER III. 365 16 Hereby a perceive we the down his life for us: and we love of God, because he laid ought to lay down our lives for a Jno. 15. 13. Ro. 5. 8. the brethren. membrance of the secret sins of his own our fellow-Christians, if it be necesheart, and at the thought of what he sary. That is, circumstances may occur would have been but for the restraining where it would be proper to do it, and grace of God. And how wonderful is we ought always to be ready to do it. that grace which, in the case of the The spirit which led the Saviour to true Christian, not only restrains and sacrifice his life for the good of the checks, but which efiectually subdues church,-should lead us to do the same all these feelings, and implants in their thing for our brethren if circumstances place the principles of love! should require it. That this is a cor16. Herebyperceive we the love of rect principle no one can doubt: for God. The words'of God' are not in (1.) The Saviour did it, and we are the original, and should not have been bound to imitate his example, and to introduced into the translation, though possess his spirit; (2.) The prophets, they are found in the Latin Vulgate, apostles, and martyrs did it, laying an.l in the Genevan versions, and in down their lives in the cause of truth, ono manuscript. They would natu- and for the good of the church and the rally convey the idea that God laid world; and (3.) It has always been down his life for us; or that God him- held that it is right and proper, in cerself, in his divine nature, suffered. But tain circumstances, for a man to lay th:s idea is not expressed in this pas- down his life for the good of others. sage as it is in the original, and of So we speak of the patriot who sacricoarse no argument can be derived fices his life for the good of his country; from it either to prove that Christ is so we feel in the case of a shipwreck, God, or that the divine nature is capa- that it may be the duty of a captain to ble of suffering. The original is much sacrifice his life for the good of his more expressive and emphatic than it passengers and crew; so in case of a is with this addition:, By this we know pestilential disease, a physician should love;' that is, we know what true love not regard his own life, if he may save is; we see a most affecting and striking others; and so we always hold the illustration of its nature. Love itself — man up to honour who is willing to its real nature, its power, its sacrifices, jeopard his own life on noble princiits influences, was seen in its highest ples of self-denial for the good of his form, when the Son of God gave him- fellow-men. In what cases this should self to die on a cross. For an illustra- occur the apostle does not state; but tion of the sentiment, see Notes on the general principle would seem to be, John iii. 16, and xv. 13. ~ Because that it is to be done when a greater he laid down his life for us. There good would result from our self-sacrican be no doubt that the Saviour is fice than from carefully guarding our here referred to, though his name is own lives. Thus, in the case of a panot mentioned particularly. There are triot, his death, in the circumstances, several instances in the New Testament might be of greater value to his country where he is mentioned under the gen- than his life would be; or, his exposing eral appellation he,' as one who was himself to death a greater service to well known, and about whom the his country than it would be if that writers were accustomed to speak. should not be done. Thus the Saviour ~ And we ought to lay down our lives laid down his life for the good of manfor the brethren. For the good of kind; thus the apostles exposed their 31* 366 1. JOHN. [A. D. 90. 17 But a whoso hath this his bowels of compassion from world's good, and seeth his bro- him, how' dwelleth the love of ther have need, and shutteth up God in him? a De. 15. 7. b c. 4. 20. lives to constant peril in extending the at imminent risk of our lives, and principles of religion; and thus the though with the prospect that we shall martyrs surrendered their lives in the never see our country again; (5.) We cause of the church and of truth. In ought to have such love for the church like manner we ought to be ready to that we shall engage heartily and conhazard our lives, and even to lay them stantly in services of labour and selfdown, if in that way we may promote sacrifice on its account, until, our work the cause of truth, and the salvation of being done, exhausted nature shall sinners, or serve our Christian brethren. sink to rest in the grave. In one In what way this injunction was un- word, we should regard ourselves as derstood by the primitive Christians. devoted to the service of the Redeemor, may be perceived from what the world living or dying to be found engaged in is reported to have said of them (Ter- his cause. If a case should actually tull. Apol. c. 39),, Behold, how they occur where the question would arise love one another; they are ready to whether a man would abandon his die for one another." So Eusebius Christian brother or die, he ought not (Eccl. Hist. vii. 22) says of Christians, to hesitate; in all cases he should rethat in a time of plague they visited gard his life as consecrated to the cause one another, and not only hazarded of Zion and its friends. Once, in the their lives, but actually lost them in times of primitive piety, there was their zeal to preserve the lives of others.' much of this spirit in the world; how We are not indeed to throw away our little, it is to be feared, does it prevail lives; we are not to expose them in a now! rash, reckless, imprudent manner; but 17. But whoso hath this world's when, in the discharge of duty, we are good. Has property -called'this placed in a situation where life is ex- world's good,' or a good pertaining to posed to danger, we are not to shrink this world, because it is of value to us from the duty, or to run away from it. only as it meets our wants this side the Perhaps the following would embrace grave; and perhaps also because it is the principal instances of the duty here sought supremely by the men of the enjoined by the apostle: (1.) We ought world. The general meaning of this to have such love for the church that verse, in connection with the previous we should be willing to die for it, as a verse, is, that if we ought to be willing patriot is willing to die for his country; to lay down our lives for others, we (2.) We ought to have such love for ought to be willing to make those comChristians as to be willing to jeopard paratively smaller sacrifices which are our lives to aid them-as in case of a necessary to relieve them in their dispestilence or plague, or when they are tresses; and that if we are unwilling in danger by fire, or flood, or foes; (3.) to do this, we canJ have no evidence We ought to have such love for the that the love of God dwells in us. truth as to be willing to sacrifice our ~ And seeth his brother, have need. lives rather than deny it; (4.) We Need of food, of raiment, of shelter; ought to have such love for the cause or sick, and poor,.and unable to provide of our Master as to be willing to cross for his own wants and those of his faoceans, and snows, and sands; to visit mily. ~ And shuetteth sep his bowels distant and barbarous regions, though of compassion ifom him. The bowels, A. ). 90.] CHAPTER III. 367 18 My little children, let a us 19 And hereby I we know that not love in word, neither in we are of the truth, and shall tongue; but in deed and in assure our hearts before him. truth. 20 For if our heart condemn a Eze. 33. 31. Ro. 12.9. Ja. 2. 15, 16. 1 Pe. 1. 22. a Jno. 13. 35. 1 persuade. or upper viscera, embracing the heart, has unkind or prejudiced feelings to. and the region of the chest generally, wards us, or to bring over to kind are in the Scriptures represented as the feelings, to conciliate, and thus to paseat of mercy, piety, compassion, be- cify or quiet. The meaning here seems cause when the mind feels compassion to be, that we shall in this way allay it is that part which is affected. Comp. the doubts and trouble of our minds, Notes on Isa. xvi. 11. 9 How dwell- and produce a state of quiet and peace, eth the love of God in him? How to wit, by the evidence that we are of can a man love God who does not love the trutlf. Our consciences are often those who bear his image. See Notes restless and troubled in view of past on ch. iv. 20. On the general senti- guilt; but, in thus furnishing the eviment here, see Notes on James ii. 14 dence of true piety by love to others, -16. The meaning is plain, that we we shall pacify an accusing mind, and cannot have evidence of piety unless conciliate our own hearts, and persuade we are ready to do good to others, es- or convince ourselves that we are truly pecially to our Christian brethren. See the children of God. See Rob. Lex. Notes on Matt. xxv. 45, and Gal. vi. sub voce fLs, I. b. In other words, 10. though a man's heart may condemn 18. My little children, let us not him as guilty, and though he knows love in word, neither inz tongue. By that God sees and condemns the sins mere profession; by merely saying that of his past life, yet the agitations and we love each other. See 1 Pet. i. 22. alarms of his mind may be calmed ~F But in deed and in truth. In such down and soothed by evidence that he acts as shall show that our professed is a child of God, and that he will not love is sincere and real. Let us do the be finally condemned. A true Chrisdeed of love, whether any thing is said tian does not attempt to conceal the about it or not. See Notes on Matt. fact that there is much for which his vi. 3. own heart and conscience might justly 19. And hereby. Gr. by this: that accuse him, but he finds, notwithstandis, by the fact that we have true love ing all this, evidence that he is a child to others, and that we manifest it by a of God, and he is persuaded that all readiness to make sacrifices to do them will be weil. good. 9 We kbmw that we are of the 20. For if our heart condemn ius. truth. That we are not deceived in We cannot hope for peace from any what we profess to be, that is, that we expectation that our own hearts will are true Christians. To be-of the truth never accuse us, or that we ourselves stands opposed to cherishing false and can approve of all that we have done. delusive hopes. ~ And shall assure The reference here is not so much to our hearts before him. Before God, our past lives, as to our present conduct or:before the Saviour. In the margin, and deportment. The object is to inas in the Greek, the word rendered duce Christians so to live that their shall assure, is persuade. The Greek hearts will not condemn- them for word is used as meaning to persuade, any secret sins, while the outward de. e,. g. to the reception and belief of portment may be unsullied. The gen truth; then, to persuade any one who eral sentiment is, that if they should 368 1. JOHN. I. 90. us, God is greater than our heart, demn us not, then hi r we conand knoweth all things. fidence b toward God 21 Beloved, if our heart a con- 22 And whatsoev we ask, a Job 27. 6. Ps. 101. 2. b He. 10. 22. c Ps. 145. 18, 19. Pr. 11 t. Mar. 11. 24. so live that their own hearts would sooner deceive ours, /cs than we can condemn them for present insincerity him; and while, therefore (ver. 19), in and hypocrisy, they could have no reference to the past, we can only'per-,hope of peace, for God knows all that suade' our hearts, or soothe their agiis in the heart. In view of the past, tated feelings by evidence that we are -when the heart accuses us of what of the truth now, and that our sins are we have done- we may find peace by forgiven; in reference to the present such evidences of piety as shall allay and the future, the heart can be kept the troubles of an agitated soul (ver. 9), calm only by such a course of life that but we cannot have such peace if our our own hearts and our God shall aphearts condemn us for the indulgence prove the manner in which we live. of secret sins, now that we profess to 21. Beloved, if our heart condemn be Christians. If our hearts condemn ius not. If we so live as to have an us for present insincerity, and for secret approving conscience; that is, if we sins, we can never, persuade' or soothe indulge in no secret sin; if we discharge'them by any external act of piety. In faithfully -every known duty; if we view of the consciousness of past guilt,`submit without murmuring to all the we may find peace; we can find none allotmentsof divine Providence.' Then if there is a present purpose to indulge have we confidence toward God. Comp. in sin. ~ God is greater than ouvr Notes on ver. 19; ch. i. 28. Acts xxiv. heart, and knoweth all things. We 16. The apostle evidently:!tes not cannot hope to find peace by hiding mean that we have confidence towards any thing from his view, or by any sup- God on the ground of what we do, as position that he is not acquainted with if it were meritorious, or as if it constithe sins for which our consciences trou- tuted a claim to his favour; but that ble us. He knows all the sins of which we nav so live as to have-evidence of we are conscious, and sees all their personal piety, and that we may look guilt and aggravation as clearly as we forward with a confident hope that we do. He knows more than this. He shall be accepted of him in the great knows all the sins which we have forgot- day. The word here rendered confiten; all those acts which we endeavour dence (ffi~lr/,av) means properly boldto persuade ourselves are not sinful, but ness; usually boldness or openness in which are evil in his sight; and all speaking our sentiments. See Notes those aggravations attending our sins on ch. ii. 28. The confidence or boldwhich it is impossible for us fully and ness which we have towards our Maker distinctly to conceive. He is more dis- is founded solely on the evidence that posed to condemn sin than we are; he he will graciously accept us as pardoned looks on it with less allowance than sinners; not in the belief that we dewe do. We cannot hope, then, for a serve his favour. calm mind in any supposition that God 22. And whatsoever we ask, we redoes not see our sins as clearly as we ceive of him. If we are truly his childo, or in any hope that he will look on dren, and ask in a proper manner. See them with more favour and indulgence. Notes on Matt. vii. 7. Comp. Mark Peace cannot be found in the indul- xi. 24. Luke xi. 9; xviii. 1. seq. John gence of sin in the hope that God will xiv. 13; xv. 7. 1 John v. 14. The not perceive or regard it; for we can declaration here made must be under A. D. 90.] CHAPTER III. 869 we receive'of him, because we Christ, and love one another, as keep his commandments, and do he gave us commandment. those things that are pleasing in 24 And he b that keepeth his his sight. commandments dwelleth in him, 23 And this a is his command- and he in him. And hereby c we ment, That we should believe know that he abideth in us, by on the name of his Son Jesus the Spirit which he hath given a De. 18. 15-19. Jno. 14. 1. US. bJno. 14. 23; 15. 10. c Ro. 8. 9, 14. stood with these limitations: (1.) That and take up his abode with his people. we ask in a proper manner, James iv. John says that we have proof that he 3; and (2.) That the thing asked shall does this by the Spirit which he has bo such as it will be consistent for God given us. That is, the Holy Spirit is to give; that is, such as he shall see to imparted to his people to enlighten be best for us. i John v. 14. See their minds; to elevate their affections; Notes on this latter passage. ~ Be- to sustain them in times of trial; to cause we keep his commandments. Not quicken them in the performance of -that this is the meritorious ground of duty; and to imbue them with the our being heard, but that it furnishes temper and spirit of the Lord Jesus. evidence that we are his children, and When these effects exist, we may be he hears his children as such. ~ And certain that the Spirit of God is with do those things that are pleasing in us; for these are the fruits of that his sight. As a parent is disposed to Spirit,' or these are the effects which bestow favours on obedient, affectionate, he produces in the lives of men. Comp. and dutiful children, so Goa is on those Notes on Gal. v. 22, 23. On the evi. who please him by their obedience and dence of piety here referred to, see submission to his will.' We can have Notes on Rom. viii. 9, 14, 16. No no hope that he will hear us unless we man can be a true Christian in whom do so live as to please him. that Spirit does not constantly dwell, 23. And this i, his commandment. or to whom he is not'given.' And His commandment by way of eminence; yet no one can determine that the the leading, principal thing which he Spirit dwells in him, except by the enjoins on us; the commandment effects produced in his heart and life. which lies at the foundation of all true In the following chapter, the apostle obedience. ~ That zwe should believe pursues the subject suggested here, and on the name of his Son, Jesus Christ. shows that we should examine ourSee Notes on Mark xvi. 16. Comp. selves closely, to see whether the' Spirit' John xvi. 1. Acts xvi. 31. ~T And to which we trust as furnishing evi. love one another, &c. This follows dence of piety, is truly the Spirit of from the other, and hence they are God, or is a spirit of delusion. mentioned as together constitutimg his CHAPTER IV. commandment. Notes, John xiii. 35. 24. And he that keepeth his com- ANALYSIS OF TRE CHAPTER. mandments, &c. See Notes on John There are two principal subjects dig. xiv. 23. ~ And hereby we knouw that cussed in this chapter: he abideth in us. That is, this is an- I. The method by which we may other certain evidence that we are true determine that we have the Spirit of Christians. The Saviour had promised God. vs. 1-6. The apostle had said (John xiv. 23) that he would come (ch. iii. 24), that it could be determined 870 I. JOHN. [A. [A. 90. CHAPTER IV. whether they are of God; beTELOVED, believe a not every cause,many false prophets are spirit, but try b the spirits gone out into the-world. a Je. 29.8. Mat. 24. 4. 5 1 Th. 5. 21. Re. 2. 2. c 2 Pe. 2. 1. that God dwells in them by the Spirit as he has so loved us, we ought also to which he hakgiven them; but as it is love one another. vs. 9-11. (3.) If probable that the teachers of error, the we love one another, it furnishes the persons whom John regarded as, anti.- best evidence that God dwells in us. christ' (ch. ii. 18, 19), would lay claim vs. 12-15. (4.) God is love, and if to the same thing, it was important to we have true love we dwell in him, and know how it could be ascertained that he dwells in us. ver. 16. (5.) Love the Spirit of God had been really given will furnish us great advantage in the to them, or how it could be determined day of judgment, by giving us confi. that the spirit that was in them was not delnce when we come before him. ver. the spirit of antichrist, the very thing 17. (6.) Love will cast out all fear, against which he would guard them. and will make our minds calm in view In doing this he (1.) Cautions them of the events which are to come. ver. against trusting to every kind of spirit, 18. (7.) The very fact that he has or supposing that every spirit which first manifested his love to us should animated even the professed friends of lead us to the exercise of love. ver. 19. religion was the Spirit of God. ver. 1; (8.) A man cannot truly love God and and (2.) He shows them how it might yet hate his brother. ver. 20; and (9.) be determined that they had really the It is the solemn command of God that Spirit of God, or what would be the he who loves God should love his bro. effect of the influences of the Spirit on ther also. the mind. This evidence consisted of 1. Beloved, believe not every spirit. the following things: (a) They had Do not confide implicitly in every one the Spirit of God who confessed that who professes to be under the influence Jesus Christ had come in the flesh. ver. of the Holy Spirit. Comp. Matt. xxiv, 2; (b) they who denied that, had not 4, 5. The true and the false teachers the Spirit of God, and the denial of of religion alike claimed to be under this was the real spirit of antichrist. the influence of the Spirit of God, and ver. 3; (c) they who had the Spirit of it was of importance that all such preGod had not the spirit of this world. tensions should be examined. It was vs. 4, 5; and (d) they who had the not to be admitted, because any one Spirit of God would hear those who claimed to have been sent from God, were his apostles, or who were sent by that therefore he was sent. Every such him. ver. 6. claim should be subjected to the proper II. The duty, power, and influence proof before it was conceded. All preof love. vs. 7-21. This is a favourite tensions to divine inspiration, or to subject with John, and he here'con- being authorized teachers of religion, siders it at length, as a subject that were to be examined by the proper was essential in determining the evi- tests, because there were many false dences of piety. The duty and value and delusive teachers who set up such of love are enforced by the following claims in the world. TBut try the considerations: (1.) Love has its s3pirits whether they are of God. There origin in God, and every one who has were those in the early Christian church true love is born of God. vs. 7, 8. (2.) who had the gift of, discerning spirits' God has shown his great love to us by (see Notes on 1 Cor. xii. 10), but it is having given his Son to die for us, and not certain that the apostle refers here A. D. 90.] CHAPTER IV. 371 2 Hereby know ye the Spirit fesseth that Jesus Christ is come of God: Every a spirit that con- in the flesh, is of God: a 1 Co. 12. 3. to any such supernatural power. It is by the test which is immediately specimore probable, as he addresses this corn- fled. ~ Know ye the Spirit of God. mand to Christians in general, that he You may discern who are actuated by refers to the ability of doing this by a the Spirit of God. Sf Every spirit. comparison of the doctrines which they Every one professing to be under the professed to hold with what was re- influence of the Spirit of God. The vealed, and by the fruits of their doc- apostle uses the word spirit here with trines in their lives. If they taught reference to the person who made the what God had taught in his word, and claim, on the supposition that every if their lives corresponded with his re- one professing to be a religious teacher quirements, and if their doctrines agreed was animated by some spirit or foreign with what had been inculcated by those influence, good or bad. If the Spirit who were admitted to be true apostles of God influenced them, they would (ver. 6), they were to receive them as confess that Jesus Christ had come in what they professed to be. If not, they the flesh; if some other spirit, the were to reject them, and hold them to spirit of error and deceit, they would be impostors. It may be remarked that deny this. ~ That confesseth. That it is justas proper and as important now is, that makes a proper acknowledgto examine the claims of all who pro- ment of this; that inculcates this docfess to be teachers of religion, as it was trine, and that gives it a due place antd then. In a matter so momentous as prominence in hisinstructions. It canreligion, and where there is so much at not be supposed, that a mere statement stake, it is important that all preten- of this in words would show that they sions of this kind should be subjected were of God in the sense that they to a rigid examination. No man should were true Christians, but the sense is, be received as a religious teacher with- that if this constituted one of the docout the clearest evidence that he has trines which they held and taught, it come in accordance with the will of would show that they were advocates God, nor unless he inculcates the very of truth, and not apostles of error. If truth which God has revealed. See they did not do this (ver. 3), it would Notes on Isa. viii. 20, and Acts xvii. 11. be decisive in regard to their character I~ Because nLany false prophets are and claims. ~ That Jesus Christ is gone out into the world. The word come in the flesh, Benson and some prophet is often used in the New Tes- others propose to render this,,That tament to denote religious instructors Jesus, who came in the flesh, is the or preachers. See Notes on Rom. xii. 6. Christ.' But this is liable to serious Comp. Notes on 2 Pet. ii. 1. Such objections. (1.) It is not the obvious false teachers evidently abounded in the interpretation; (2.) It is unusual to say times here referred to. See Notes on that'Jesus had come in the flesh,' ch. ii. 18. The meaning is, that many though the expression, the Son of God had gone out into the world pretending has come in the flesh,' or God was to be true teachers of religion, but who manifested in the flesh,' would be in inculcated most dangerous doctrines, accordance with the usage of the New and it was their duty to be on their Testament; (3.) This would not, proguard against them, for they had the bably, meet the real point in the case. very spirit of antichrist. ver. 3. The thing denied does not appear to 2. Hereby. Gr., By this;' that is, have been that Jesus was the Messiah, 372 I. JOHN. [A. D. 90. 3 And every spirit that confes- whereof ye have heard that it seth not that Jesus Christ is come should come; and even now alin the flesh, is not of God: and ready is it in the world. this is that spirit of antichrist, for their pretending to be Christian mind, for in no other way can we obteachers at all implied that they ad- tain just views of the atonement. ls mitted this; but that the Son of God of God. This does not necessarily was really a man, or that he actu- mean that every one who confessed ally assumed human nature in perma- this was personally a true Christian, nent union with the divine. The point for it is clear that a doctrine might be of the remark made by the apostle is, acknowledged to be true, and -yet that that the acknowledgment was to be the heart might not be changed; nor that Christ assumed human nature; does it mean that the acknowledgment that he was really a man as he appeared of this truth was all which it was esto be; or that there was a real incar- sential to be believed in order that nation, in opposition to the opinion one might be recognized as a Christhat he came in appearance only, or tian; but it means that it was essential that he merely seemed to be a man, and that this truth should be admitted by to suffer and die. That this opinion every one who truly came from God. was held by many, see the Intro. ~ 3.2. They who taught this held a truth It is quite probable that the apostle here which he had revealed, and which refers to such sentiments as those which was esssential to be held; and they were held by the Docetas, and that he thus showed that they did not belong meant to teach that it was indispensa- to those to whom the name antible to proper evidence that any one christ' could be properly given. Still, came from God, that he should main- whether they held this doctrine in such tain that Jesus was truly a man, or a sense, and in such connection with that there was a real incarnation of the other doctrines, as to show that they Son of God. John always regarded were sincere Christians, was quite anthis as a very important point, and other question, for it is plain that a man often refers to it. John xix. 34, 35; may hold and teach the true doctrines xx. 25-27. 1 John v. 6. It is as im- of religion, and yet have no evidence portant to be held now as it was then, that he is a child of God. for the fact that there was a real incar- 3. And every spirit that confesseth nation is essential to all just views of not, &c. That is, this doctrine is esthe atonement. If he was not truly a sential to the Christian system, and he man; if he did not literally shed his who does not hold it cannot be regarded blood on the cross, of course all that either as a Christian, or recognized as was done was in appearance only, and a Christian teacher. If he was not a the whole system of redemption as re- man, then all that occurred in his life, vealed was merely a splendid illusion. in Gethsemane, and on the cross, was There is little danger that this opinion in appearance only, and was assumed will be held now, for those who depart only to delude the senses. There were from the doctrine laid down in the New no real sufferings; there was no shedTestament in regard to the person and ding of blood; there was no death on work of Christ, are more disposed to the cross, and, of course, there was no embrace the opinion that he was a atonement. A mere show, an appearmere man; but still it is important that ance assumed, a vision, could not make the truth that he was truly incarnate atonement for sin; and a denial, there. should be held up constantly before the fore, of the doctrine that the Son o. A. D. 90.] CHAPTER IV. 373 4 Ye are of God, little chil- 5 They are of the world: dren, and have overcome 5 them: therefore speak they of the world, because greater is he that is in and the world heareth them. you, than he that is in the world. a Ro. 8. 37. b Jno. 3. 31. God had come in the flesh was in fact their arts and temptations; their ena denial of the doctrine of expiation for deavours to draw you into error and sin. The Latin Vulgate here reads qui sin. The word, them' in this place solvit Jesuenz,' who dissolves or divides seems to refer to the false prophets or Jesus;' and Socrates (H. E. vii. 32) teachers who collectively constituted says that in the old copies of the New antichrist. The meaning is, that they Testament it is written 6 9L'st eol C`beo v, had frustrated or thwarted all their' who dissolves or divides Jesus;' that attempts to turn them away from the is, who separates his true nature or truth. ~ Because greater is he that i3 person, or who supposes that there were in you, than he that is in the world. two Christs, one in appearance, and God, who dwells in your hearts, and one in reality. This reading was early by whose strength and grace alone you found in some MSS., and is referred to have been enabled to achieve this vicby many of the fathers (see Wetstein), tory, is more mighty than Satan who but it has no real authority, and was rules in the hearts of the people of this evidently introduced, perhaps at first world, and whose seductive arts are from a marginal note, to oppose the seen in the efforts of these false teachprevailing errors of the times. The ers. The apostle meant to say that it common reading,'-who confesseth not,' was by no power of their own that is found in all the Gr. MSS., in the they achieved this victory, but it was Syriac versions, in the Arabic, and, as to be traced solely to the fact that Liicke says, the other reading is mani- God dwelt among them, and had prefestly of Latin origin. The common served them by his grace. What reading in the text is that which is sus- was true then is true now. He who tained by authority, and is entirely in dwells in the hearts of Christians by accordance with the manner of John. his Spirit, is infinitely more mighty T And this is that spirit of antichrist. than Satan,'the ruler of the darkness This is one of the things which char- of this world,' and victory, therefore, acterize antichrist. John here refers over all his arts and temptations may not to an individual who should be be sure. In his conflicts with sin, known as antichrist, but to a class of temptation, and error, the Christian persons. This does not, however, for- should never despair, for his God will bid the idea that there might be some ensure him the victory. one individual, or a succession of per- 5. They are of the world. This was sons in the church, to whom the name one of the marks by which those who might be applied by way of eminence. had the spirit of antichrist might be See Notes on ch. ii. 18. Comp. Notes known. They belonged not to the on 2 Thess. ii. 3, seq. ~ Whereof ye church of God, but to the world. They have heard that it should come. See had its spirit; they acted on its princiNotes on ch. ii. 18. ples; they lived for it. Comp. Notes 4. Ye are of God. You are of his on ch. ii. 15. T Therefore speak they family; you have embraced his truth, of the world. Comp. Notes on ch. iii. and imbibed his spirit. I Little chil- 31. This may mean either that their dren. Notes on ch. ii. 1. If And have conversation pertained to the things of overcome them. Have triumphed over this world, or that they were wholly in* 32 374- I. JOHN. lA.. 90. 6 We are of God: he that us. Hereby a know we the knoweth God, heareth us; he spirit of truth, and the spirit of that is -not of God, heareth not error. a Is. 8. 20. fluenced by the love of the world, and specting himself; to the fact-a fact not by the Spirit of God, in the doc- which no one would presume to call in trines which they taught. The general question, and which might be regarded sense is, that they had no higher ends as the basis of an argument-that he and aims than they have who are influ- and his fellow apostles were what they enced only by worldly plans and expec- claimed to be. See 1 Cor. xv. 14, 15. tations. It is not difficult to distinguish, 1 Thess. - ii. 1-11 1. Might not, and even among professed Christians and ought not, all Christians, and all ChrisChristian teachers, those who are hea- tian ministers, so to live that the same venly in their conversation from those thing might be assumed in regard to who are influenced solely by the spirit them in their intercourse with their felof the world.,, Out of the abundance low-men; that their characters for inof the heart the mouth speaketh," and tegrity and purity might be so clear that the general turn of a man's conversa- no one would be disposed to call them in tion will show what, spirit is wit'-in question? There are such men in the him.' ~ And the world heareth them. church and in the ministry now; why The people of the world-the gay, the might not all be such? ~ IBe that rich, the proud, the ambitious, the sern- knoweth God, heareth us. Every one sual, receive their instructions, and re- that has a true acquaintance with the cognize them as teachers and guides, character of God will receive our docfor their views accord with their own- trine. John might assume this, for it See Notes on John xv. 19. A profess- was not doubted, he presumed, that he edly religious teacher may always de- was an apostle, and a good man; and termine much about himself by know- if this were admitted, it would follow ing what class of people are pleased that those who feared and loved God with him. A professed Christian of would receive what he taught. ~lHereany station in life may determine much by. By this; to wit, by the manner about his evidences of piety, by asking in which they receive the doctrines himself what kind of persons desire his which we have taught. ~T Know we friendship, and wish him for a com- the spirit of truth, and the spirit of panion. error. We can distinguish those who 6. We are of God. John here doubt- embrace the truth from those who do less refers to himself, and to those who not. Whatever pretensions they might taught the same doctrineswhich he did. set up for piety, it was clear that if He takes it for granted that those to they did not embrace the doctrines whom he wrote would admit this, and taught by the true apostles of God, they argues from it as an indisputable truth. could not be regarded as his friends; He had given them such evidence of that is, as true Christians. It may be this, as to establish his character and added that the same test is applicable claims beyond a doubt, and he often now. They who do not receive the refers to the tact that he was what he plain doctrines laid down in the word claimed to be, as a point which was so of God, whatever pretensions they may well established that no one would call make to piety, or whatever zeal they it in question. See John xix. 35; xxi. may evince in the cause which they 24. 3 John 12. Paul, also, not unfre- have espoused, can have no well. quently refers to the same thing re- founded claims to the name Christian. &. D. 90.] CHAPTER IV. 37.5 7 Beloved, let us love a one i 8 He that loveth not, knowanother: for love is of God; and eth not God;. for God b is every one that loveth, is born of love. God, arid knoweth God. a c. 3. 11, 23. b 2 Co. 13. 11. ver. 16. One of the clearest evidences of true his kindred; a great deal of benevopiety is a readiness to receive all that lence in his character towards the poor God has taught. Comp. Matt. xviii. 1 and needy, and still he may have none -— 3. Mark x. 15. James i. 19 21. of the love to which John refers. He 7. Beloved, let us love one anotzer. may have no real love to God, to the This verse introduces a new topic, the Saviour, or to the children of God as consideration of which occupies the such, and it would be absurd for remainder of the chapter. See the such a one to argue because he loves Analysis. The subject is one on which his wife and children, that, therefore., John dwells more than on any other — he loves God, or is born again. that of love. His own character pecu- 8. He that loveth not, knoweth not liarly inclined him to the exercise of love, God. Has no true acquaintance with and the remarkable affection which God; has no just views of him, and no the Lord Jesus had shown for him right feelings towards him. Tlhe reason seems to have had the effect to give for this is implied in what is immedithis grace a peculiar prominence in his ately stated, that, God is love,' and of views of what constituted true religion. course if they have no love reigning in Comp. John xiii. 23. On the duty their hearts they cannot pretend to be here enjoined, see Notes on John xiii. like him. ~ For God is love. He is 34, 35, and 1 John iii. 11, 23. ~ For not merely benevolent, he is benevolence love is of God. (1.) All true love has itself. Comp. Notes on 2 Cor. xiii. 11. its origin in God. (2.) Real love shows Never was a more important declarathat we have his spirit, and that we tion made than this; never was more belong to him. (3.) It assimilates us meaning crowded into a few words than to God, or makes us more and more in this short sentence —God is love. like him. What is here said by the In the darkness of this world of sin; apostle is based on the truth of what in all the sorrows that come now upon he elsewhere affirms (ver. 8), that God the race, and that will come upon the is love. Hatred, envy, wrath, malice, wicked hereafter, we have the assurall have their source in something else ance that a God of infinite benevolence than God. He neither originates them, rules over all; and though we may not commends them, nor approves them. be able to reconcile all that occurs with ~ And every one that loveth, is born this declaration, or see how the things of God. Is a regenerated man. That which he has permitted to take place is, every one who has true love to are consistent with it, yet in the exerChristians as -such, or true brotherly cise of faith on his own declarations love, is a true Christian. This cannot we may find consolation in believing mean that every one that loves his wife that it is so, and may look forward to a and children, his classmate, his partner period when all his universe shall see in business, or his friend; his house, it to be so. In the midst of all that or his farms, or his horses, or his occurs on the earth of sadness, sin, and hounds, is a child of God; it must be sorrow, there are abundant evidences understood as referring to the point that God is love. In the original struc. under discussion. A man may have a ture of things before sin entered, when great deal of natural affection towards all was pronounced,good;' in the 376 1. JOHN. [A. D. 90. 9 In this " was manifested the 10 Herein is love, not that we love of God toward us, because loved God, but that he loved us, that God sent his only-begotten and sent his Son to be the propiSon into the world, that b we tiation c for our sins. might live thrqugh him. 11 Beloved, if d God so loved a Jno. 3. 16. b Jno. 6. 51. c c. 2. 2. d Mat. 18. 33. Jno 15. 12, 13. things designed to promote happiness, Notes on John iii. 16. ~ That we where the only thing contemplated is might live through him. He died that happiness, and where it would have we might have eternal life through the been as easy to have caused pain; in merits of his sacrifice. The measure the preservation of a guilty race, and of that love then which was manifested in granting that race the opportunity in the gift of a Saviour is to be found of another trial; in the ceaseless pro- (1.) In the worth of the soul; (2.) In vision which God is making in his pro- its exposure to eternal death; (3.) In vidence for the wants of unnumbered the greatness of the gift; (4.) In the millions of his creatures; in the ar- greatness of his sorrows for us; and rangements made to alleviate sorrow, (5.) In the immortal blessedness and and to put an end to it; in the gift of joy to which he will raise us. Who a Saviour more than all, and in the can estimate all this! All these things offer of eternal life on terms simple and will magnify themselves as we draw easy to be complied with-in all these near to eternity; and in that eternity things, which are the mere expressions to which we go, whether saved or lost, of love, not one of which would have we shall have an ever-expanding view been found under the government of a of the wonderful love of God. malignant being, we see illustrations 10. Herein is love. In this great of the sublime and glorious sentiment gift is the highest expression of love, as before us, that, God is love.' Even in if it had done all that it can do. ~f Not this world of confusion,- disorder, and that we loved God. Not that we were darkness, we have evidence sufficient to in such a state that we might suppose prove that he is benevolent, but the full he would make such a sacrifice for us, glory and meaning of that truth will be but just the opposite. If we had loved seen only in heaven. Meantime -let us and obeyed him, we might have had hold on to the truth that he is love. reason to believe that he would be willLet us believe that he sincerely desires ing to show his love to us in a correour good, and that what seems dark to sponding manner. But we were alienus may be designed for our welfare; ated from him. We had even no desire and amidst all the sorrows and disap- for his friendship and favour. In this pointments of the present life, let us state he showed the greatness of his feel that our interests and our destiny love for us by giving his Son to die for are in the hands of the God of love. his enemies. See Notes on Rom. v. 7, 9. In this was manifested the love 8. S But that he loved ius. Not that of God. That is, in an eminent man- he approved our character, but that he ner, or this was a most signal proof of desired our welfare. He loved us not it. The apostle does not mean to say with the love of complacency, but with that it has been manifested in no other the love of benevolence. ~ And sent way, but that this was so prominent an his Son to be the propitiation for our instance of his love that all the other sins. On the meaning of the word manifestations of it seemed absorbed propitiation, see Notes on Roin. iii. 25. and lost in this. ~T Because that God Comp. Notes on I John ii. 2. sent his only-begotten Son, &c. See 11. Beloved, if God so loved us, we A. D. 90.] CHAPTER IV. 377 us, we ought also to love one an- -13 Hereby c know we that we other. dwell in him, and he in us, be12 No a man hath seen God cause he hath given us of his at any time. If we love one an- Spirit. other, God dwelleth in us, and a 1 Ti. 6. Ii. blCo. 13.13. his love is perfected in us. c Jno. 14. 20. c. 3. 24. ought also to love one another. (1.) are absolutely perfect, or even that our Because he is so much exalted above love is perfect, whatever may he true us, and if he has loved those who were on those points, but that this love to so infdAor and so unworthy, we ought others is the proper carrying out of our to love those who are on a level with love towards him; that is, without this us; (2.) Because it is only in this way our love to him would not have accomthat we can show that we have his plished what it was adapted and despirit; and (3.) Because it is the nature signed to do. Unless it produced this of love to seek the happiness of all. effect it would be defective or incomThere are much stronger reasons why plete. Comp. verse 17. The general we should love one another than there sense is this:' We claim to have the were why God should love us, and un- love of God in our hearts, or that we less we do this, we can have no evidence are influenced and controlled by love. that we are his children, But however high and exalted that may 12. No man hath seen God at any seem to be as exercised toward God, it time. See Notes on John -i. 18, where would be defective; it would not exert the same declaration occurs. The a fair influence over us, unless it led us statement seems to be made here in to love our Christian brethren. It order to introduce a remark to show in would be like the love which we might what way we may know that we have profess to have for a father, if it did not any true knowledge of God. The idea lead us to love our brothers and sisters. is, he has never indeed been seen by True love will diffuse itself over all mortal eyes. We are not then to ex- who come within its range, andl will pect to become acquainted with what thus become complete and entire.' he is in that way. But there is a me- This passage, therefore, cannot be adthod by which we may be assured that duced to demonstrate the doctrine of we have a true knowledge of him, and sinless perfection, or to prove that that is, by evidence that we love one Christians are ever absolutely perfect another, and by the presence of his in this life. It proves only that love to spirit in our hearts. We cannot be- God is not complete, or fully developed, comne acquainted with him by sight, unless it leads those who profess to but we may by love.' ~ If we lovhe one have it to love each other. See Notes another, God dwelleth in uts. Though on Job i. 1. On the meaning of the we cannot see him, yet there is a way Greek wordt here used (Es.t0wco), see by which we may he assured that he is Notes on Phil. iii. 12. Comp. Notes near us, and that he even dwells in us. on Heb. ii. 10. That way is by the exercise of love. 13. Hereby know we that we dwell Comp. Notes on John xiv. 23, 24. in him. Here is another, or an addi~f And his love is perfected in us. — Is tional evidence cf it. ~T Because he carried outto completion. That is, our hath given us of his Spirit. He has love for each other-is the proper expo. imparted the influences of that Spirit nent of love to him reigning in our to our souls, producing'love, joy, peace hearts. The idea here is not that we long-suffering, gentleness, goodness 32* 378 I JOHN. [AJOHN. D. 90. 14 And we have seen, and do God dwelleth in him, and he in testify, that the Father sent the God. Son to be the Saviour of the 16 And we have known and world. believed the love that God hath 15 Whosoever a shall confess to us. God b is love; and he that Jesus is the Son of God, that dwelleth in love dwelleth in a Ro. 10. 9. b er. 8. God, and God ill him. faith,' &c. Gal. v. 22, 23. It was one if he does it insincerely, or without any of the promises which the Lord Jesus proper sense of the truth, it will prove made to his disciples that he would that he is a Christian. On the meansend the Holy Spirit to be with them ing of the sentiment here expressed, after he should be withdrawn from them see Notes on ver. 2. Comp. Notes on (John xiv. 16, 17, 26; xv. 26; xvi. Rom. x. 10. 7), and one of the clearest evidences 16. And we have known and believed, which we can have that we are the &c. We all have assurance that God children of God is derived from the in- has loved us, and the fullest belief in fluences of that Spirit on our hearts. the great fact of redemption by which See this sentiment illustrated in the he has manifested his love, to us. Notes on Rom. viii. 16. ~ God is love. Notes on ver. 8. It is 14. And we have seen. Notes on not uncommon. for John to repeat an ch. i. I. TF And do testify. Notes on important truth. He delights to dwell ch. i. 3. That is, we who are apostles on such a truth as that which is here bear witness to you of this great truth, expressed; and who should not! What that God has sent his Son to be a Sa- truth is there on which the mind can viour. Comp. Notes on John xx. 31. dwell with more pleasure; what is there The reason why this is referred-to here that is better fitted to win the heart to is not quite apparent, but the train of holiness; what that will do more to thought in this passage would seem to sustain the soul in the sorrows and be this: the writer is discoursing of the trials of this life? In our trials; ir, love of God, and of its manifestation the darkness which is around us;.n in the gift of the Saviour, and of the the perplexities which meet and emproper influence which it should have barrass us in regard to the divine adon us. Struck with the greatness and ministration; in all that seems to us importance of the subject, his mind ad- incomprehensible in this world, and in verts to the evidence on which what the prospect of the next, let us learn to he was saying rested - the evidence repeat this declaration of the favoured that the Father had really thus mani- disciple,, God is love.' What trials fested his love. That evidence he may we not bear, if we feel assured of repeats, that he had actually seen that; what dark cloud that seems to him who had been sent, and had hang over our way, and to involve all the clearest demonstration that what things in gloom, will not be bright, if he deemed so important had really oc- from the depths of our souls we can curred. always say,, God is love.' S And he 15. Whosoever shall confess that that dwelleth in love, &c. Religion is Jesus is the Son of God. In the true all love. God is love; he has loved sense, and from the heart. This will us; we are to love him; we are to always prove that a man is a Chris- love one another; we are to love the tian. But the passage cannot mean whole world. Heaven is filled with that if he merely says so in words, or love, and there is nothing else there &. D. 90.] CHAPTER IV. 379 17 Herein is' our love made 18 There is no fear in love: perfect, that we may have bold- but perfect love casteth out fear; ness in the day of judgment: because fear hath torment. lHe because as he is, so are we in that feareth, is not made perfect this world. in love. 1 love with us. The earth is filled with lovejustasfaras have no fear of any thing, for what religion prevails, and would be entirely would he have to dread? He would if it should prevail everywhere. Love have no fear of death, for he would would remove all the corrupt passions, have nothing to dread beyond the grave. the crimes, the jealousies, the wars on It is guilt that makes men fear what is the earth, and would diffuse around the to come; but he whose sins are parglobe the bliss of heaven. If a man, doned, and whose heart is filled with therefore, is actuated by this, he has the the love of God, has nothing to dread spirit of the heavenly world reigning in this world or the world to come. in his soul, and lives ir an atmosphere The angels in heaven, who have always of love. loved God and one another, have no 17. IHerein is ozur love made perfect. fear, for they have nothing to dread in Marg., love with us.'rhe margin ac- the future; the redeemed in heaven, cords with the Greek (Feh.' s/gov). The rescued fronm all danger, and filled with meaning is,, the love that is within us, the love of God, have nothing to dread; or in us, is made perfect.' The ex- and as far as that same love operates pression is unusual, but the general on earth, it delivers the soul now from idea is, that love is rendered complete all apprehension of what is to come. or entire in the manner in which the 71 But perfect love casteth out fear. apostle specifies. In this way love be- That is, love that is complete, or that comes what it should be, and will pre- is allowed to exert its proper influence pare us to appear with confidence be- on the soul. As far as it exists, its fore the judgment-seat. Comp. Notes tendency is to deliver the mind from on ver. 12. If That we may have alarms. If it should exist in any soul boldness in the day ofjudgmeat. By in an absolutely perfect state, that soul the influence of love in delivering us would be entirely free from all dread in from the fear of the wrath to come. regard to the future. 51 Because fear ver. 18. The idea is, that he who has hath torment. It is a painful and distrue love to God will have nothing to tressing emotion. Thus men suffer fear in the day of judgment, and may from the fear of poverty, of losses, of even app1roach the awful tribunal where bereavement, of sickness, of death, and he is to receive the sentence which of future wo. From all these distressshall determine his everlasting destiny, ing apprehensions, that love of God without alarm. 1[ Because as he is, so which furnishes an evidence of true are we in this world. That is, we piety, delivers us. ~T He that feareth, have the same traits of character which is not made perfect in love. He, about the,aviour had, and, resembling him, whose mind there lingers the apprewe need not be alarmed at the prospect hension of future wrath, shows that love of meeting him. in his soul has not accomplished its 18. There is no ftar in love. Love full work. Perhaps it never will on is not an affection which produces fear. any soul until we reach the heavenly In the love which we have for a parent, world, though there are many minds a child, a friend, there is no fear. If so full of love to God, as to be prevail a msan had perfect love to God he would ingly delivered from fear. '380 I. JOHN. [A. D. 90. 19 We love him, because he liar: for he that loveth not his first loved us. brother whom he hath seen, how 20 If a man say, I love God, b can he love God whom he hath atnd hateth his brother, he is a not seen. a Jno. 15. 16. b c. 3. 17. 19. We love him, because he first we love him is the infinite excellence loved us. This passage is susceptible of his own character. It should be of two explanations, either (1.) That added here, that many suppose that the the fact that he first loved us is the Greek words renderedl' we love' (L4us;E ground or reason why we love him; )O,:tCpsv) are not in the indicative, or (2.) That as a matter of fact we but in the subjunctive; and that this is have been brought to love him in con- an exhortation-, let us love him, besequence of the love which he has ma- cause he first loved us.' So the Syriac, nifested towards us, though the real the Arabic, and the Vulgate read it; ground of our love may be the excel- and so it is understood by Benson, lency of his own character. If the Grotius, and Bloomfield. The main former be the meaning, and if that idea would not be essentially different; were the only ground of love, then it and it is a proper ground of exhortation would be mere selfishness (comp. Matt. to love God because he has loved us, v. 46, 47), and it cannot be believed though the highest ground is, because that John meant to teach that that is his character is infinitely worthy of the only reason of our love to God. It love. is true, indeed, that that is a proper 20. If a man say, I love God, and ground of love, or that we are bound hateth his brother. His Christian broto love God in proportion to the bene- ther; or, in a larger sense, any man. fits which we have received from his The sense is, that no man, whatever hand. But still, genuine love to God may be his professions and pretensions, is something which cannot be explained can have any true love to God, unless by the mere fact that we have received he love his brethren. It He is a liar. favours from him. The true, the ori- Comp. Notes, ch. i. 6. It is not neginal ground of love to God, is the ex- cessary, in order to a proper interprecellence of his own character, apart tation of this passage, to suppose that from the question whether we are to be he intentionally deceives. The sense benefited or not. There is that in the is, that this must be a false profession. divine nature which a holy being will ~T For he that loveth not his brother love, apart from the benefits which whom he hath seenz, &c. It is more he is to receive, and from any thought reasonable to expect that we should even of his own destiny. It seems to love one whom we have seen and me, therefore, that John must have known personally, than that we should meant here, in accordance with the love one whom we have not seen. The second interpretation suggested above, apostle is arguing from human nature that the fact that we love God is to be as it is, and every one feels that we are traced to the means which he has used more likely to love one with whom we to bring us to himself, but without say- are familiar than one who is a stranger. ing that this is the sole, or even the If a professed Christian, therefore, does main reason why we love him. It was not love one who bears the divine his love manifested to us by sending image, whom he sees and knows, how his Son to redeem us, which will ex- can he love that God whose image he plain the fact that we now love him; bears, whom he has not seen? Comp, but still, the real ground or reason why Notes on ch. iii. 17. A. D. 90.3 CHAPTER V. 3A1 21 And this commandment CHAPTER V. have we from him, That a he who W"T HOSOEVER b believeth loveth God love his brother also. V that Jesus is the Christ, is a Jno. 13. 34. b Jno. 1. 12, 13. 21. And this commandment have we witness in himself. ver. 10. (f) The from himn That is, the command to amount of the record, that God has love a brother is as obligatory as that given to us eternal life through his Son. to love- God. If one is obeyed, the vs. 11, 12. IV. The reason why all other ought to be also; if a man feels this was written by the apostle. ver. 13, that one is binding on him, he should It was that they might know that they feel that the other is also; and he can had eternal life, and might believe on never have evidence that he is a true the name of the Saviour. V. The effect Christian, unless he manifests love to of this in leading us to the throne of his brethren as well as love to God. grace, with the assurance that God will See Notes on James ii. 10. ~ That hear us, and will grant our requests. he who loveth God love his brother vs. 14,- 15. VI. The power of prayer, also. See Notes on John xiii. 34, 35. and the duty of praying for those who Comp. John xv. 12, 17. have sinned. The encouragement to CHAPTER V. this is, that there are many sins which are not unto death, and that we may ANALYSIS OF THE CHAPTER. hope that God will be merciful to those This chapter embraces the following who have not committed the unpardw) occurs in the New Testament regard to the question what the apostle only here and in the following places: means by such a designation or appointRom. xv. 4, twice, ", Whatsoever things ment beforehand, it is clear that he does were written aforetime, were written not refer in this place to any arbitrary for our learning;" Gal. iii. 1, "i Jesus or eternal decree, but to such a designaChrist hath been evidently set forth;" tion as was made by the facts to which and Eph. iii. 3, ", As I wrote afore in he immediately refers-that is, to the difew words." Comp. Notes on Gal. iii. vine prediction that there would be such 1. In these places there is evidently persons (vs. 14, 15, 18); and to the conno idea implied of ordaining, or pre- sideration that in the case of the unbeord.aining, in the sense in which those lieving Israelites, the rebel angels, and words are now commonly understood. the inhabitants of Sodom, there was as To that word there is usually attached clear a proof that such persons would the idea of designating or appointing be punished as if their names had been as by an arbitrary decree; but no such posted up. All these instances bore on meaning enters into the word here used. just such cases as these, and in these The Greek word properly means, to facts they might read their sentence as write before; then to have written be- clearly as if their names had been writfore; and then, with reference to time ten on the face of the sky. This interfuture, to post up beforehand in writ- pretation seems to me to embrace all ing; to announce by posting tip on a that the words fairly imply, and all written tablet, as of some ordinance, that the exigence of the case demands; law, or requirement; as descriptive of and if this be correct, then two things what will be, or what should be. Comp. follow: (1.) That this passage should Robinson's Lex. Burder (in Rosen- not be adduced to prove that God has mfiller's Morgenland, in loc.) remarks from all eternity, by an arbitrary decree, that, the names of those who were to ordained a certain portion of the race be tried were usually posted up in a to destruction, whatever may be true on public place, as was also their sentence that point; and (2.) That all abanafter their condemnation, and that this doned sinners now may see, in the facts was denoted by the same Greek word which have occurred in the treatment which the apostle uses here. Elsner,' of the wicked in past times, just as says he, remarks that the Greek au- certain evidence of their destruction, if thors use the word as applicable to they do not repent, as if their names those who, among the Romans, were were written in letters of light, and if said to be proscribed; that is, those it were announced to the universe that whose names were posted up in a pub- they would be damned. ~ Ungodly lic place, whereby they were appointed nsen. Men without piety or true relito death, and in reference to whom a gion, whatever may be their pretensions. reward was offered to any one who ~. Turning the grace of our God into would kill them.' The idea here clearly lasciviousness. Abusing the doctrines is that of some such designation before- of grace so as to give indulgence to hand as would occur if the persons had corrupt and carnal propensities. That been publicly posted as appointed to is, probably, they gave this form to death. Their names, indeed, were not their teaching, as Antinomians have mentioned, but there was such a de- often done, that by the gospel they wcription of them, or of their character, were released from the obligations of ,. D. 66.] JUDE. 443 5 I will therefore put you in knew this, how that a the Lord, remembrance, though ye once a 1 Co. 10. 5-12. the law, and might give indulgence to it. The word rendered Lord, in the their sinful passions in order that grace phrase'Lord God,' is (8%6hsre/5) des. might abound. Antinomianism began potes, and means here Sovereign, or early in the world, and has always had Ruler, but it is a word which may be a wide prevalence. The liability of the appropriately applied to the Lord Jesus doctrines of grace to be thus abused Christ. It is the same word which is was foreseen by Paul, and against such used in the parallel passage in 2 Pet abuse he earnestly sought to guard the il. 1. See it explained in the Notes on Christians of his time. Rom. vi. 1, seq. that verse. If the word, God' is to be X And denying the only Lord God, omitted in this place, the passage would and our Savioiur Jesus Christ. See be wholly applicable, beyond question, Notes on 2 Pet. ii. 1. That is, the to the Lord Jesus, and would mean, doctrines which they held were in fact' denying our only Sovereign and Lord, a denial of the only true God, and of Jesus Christ.' It is perhaps impossible the Redeemer of men. It cannot be now to determine with certainty the supposed that they openly and formally true reading of the text; nor is it ve','', did this, for then they could have made material. Whichever of the readings no pretensions to the name Christian, is correct; whether the word (}Es,) or even to religion of any kind; but the God is to be retained or not, the sen timeaning must be, that in fact the doc- ment expressed would be true, that trines which they held amounted to a their doctrines amounted to a practical,enial of the true God, and of the Sa- denial of the only true God; and viour in his proper nature and work. equally so that they were a denial of Some have proposed to read this,', de- the only Sovereign and Lord of the true: nying the only Lord God, even (xai) Christian. our Lord Jesus Christ;" but the Greek 5. I will therefore put you in redoes not demand this construction even memrbrance., To show you what if it would admit it, and it is most in must be the doom of such men, I will accordance with Scripture usage to re- call certain facts to your recollection, tain the common translation. It may with which you are familiar, respecting be added also that the common trans- the divine treatment of the wicked in lation expresses all that the exigence times past.' I Thlouzgh ye once knew of the passage requires. Their doc- this. That is, you were formerly made trines and practice tended as really to acquainted with these things, though the denial of the true God as they did they may not be now fresh in your to the denial of the Lorod Jesus. Peter (2 recollection. On the different signifiPet. ch. ii. 1) has adverted only to one cations affixed to the word once in this aspect of their doctrine-that it denied place, see Bloomfield Crit. Dig, in loc. the Saviour; Jude adds, if the com- The thing which seems to have baen mon reading be correct, that it tended in the mind of the apostle was an inalso to a denial of the true God. The tention to call to their recollection, as word God (~ev) is wanting in many bearing on the case before him, facts manuscripts, and in the Vulgate and with which they had formerly been Coptic versions, and Mill, Hammond, familiar, and about which there was no and Bengel suppose it should be omitted. doubt. It was the thing which we It is also wanting in the editions of often endeavour to do in argument-to Tittman, Griesbach, and Hahn. The remind a person of some fact which he amount of authority seens to be against once knew very well, and which bears 444 JUDE. [A. D. 60. having saved the people out of their own habitation, he hath rethe land of Egypt, afterward de- served in everlasting chains, e stroyed a them that believed not. under darkness, unto the judg6 And the angelsb which kept ment d of the great day. not their I first estate, but left b Jno. S. 44. I principality. a Nu. 14. 29, 37. He. 3. 16-19. c 2 Pe. 2. 4. d Re. 20. V0. directly on the case. I How that the which the angels had in heaven. That Lord, having saved the peopyle out of rank or preeminence they did not the land of Egypt. Comp. Notes on keep, but fell from it. On the word 1 Cor. x- 5-12. The bearing of this used here, comp. Eph. i. 2; iii. 10. Col. fact on the case before the mind of ii. 10, as applied to angels; 1 Cor. xv. Jude, seems to have been this,-that, 24. Eph. vi. 12. Col. ii. 15, as ap as those who had been delivered from plied to demons.' But left their own Egypt were afterward destroyed for habitation. To wit, according to the their unbelief, or as the mere fact of common interpretation, in heaven. The their being rescued did not prevent de- word rendered habitation (olxn:7ptov), struction from coming on them, so the occurs nowhere else in the New Tesfact that these persons seemed to be de- tament. It means here that heaven livered from sin, and had become pro- was their native abode or dwellingfessed followers of God, would not pre- place. They left it by sin; but the vent their being destroyed if they led expression here would seem possibly to wicked lives. It might rather be infer- mean that they became dissatisfied with red from the example of the Israelites their abode, and voluntarily preferred that they would be. IT Afterward (,b to change it for another. If they did s$evspov, the second); that is, the become thus dissatisfied, the cause is second thing in order, or again. The wholly unknown, and conjecture is useexpression is unusual in this sense, but less. Some of the later Jews supposed the apostle seems to have fixed his that they relinquished heaven out of mind on this event as a second great love for the daughters of men. Rob. and important fact in regard to them. Lex. ~[ He hath reserved in everlastThe first was that they were delivered; ing chains. See Notes on 2 Pet. ii. 4 the second, that they were destroyed. Peter says,'chains of darkness;' that ~ Destroyed them that believed not. is, the darkness encompasses them as That is, on account of their unbelief. chains. Jude says that those chains They were not permitted to enter the are'everlasting' (ea/ovc5 esi'$ots), promised land, but were cut off in the Comp. Rom. i. 20;' his eternal power wilderness. See Notes on tHeb. iii. and Godhead.' The word does not 16-19. elsewhere occur. It is an appropriate 6. And the angels which kept not word to denote that which is eternal; theirfirst estate. A second case denot- and no one can doubt that if a Greek ing that the wicked would be punished. wished to express that idea, this would Comp. Notes on 2 Peter ii. 4. The be a proper word to use. The sense word rendered estate (4pxZ~) is in the is, that that deep darkness always enmargin, principality. The word pro- dures; there is no intermission; no perly means beginning; coomomence- light; it will exist forever. This pasment; and then that which sur- sage in itself does not prove that the passes others, which is first, &c., in punishment of the rebel angels will be point of rank and honour; or preLmi- eternal, but merely that they are kept nence, priority, precedence, princedom. in a dark prison in which there is no Here it refers to the rank and dignity light, and which is to exist forever, A.. D. 66.] JUDE. 445 7 Even as Sodom a and Go- and going after' strange flesh, morrha, and the cities about are set forth for an example, sufthem, in like manner giving fering the vengeance of eternal themselves over to fornication, fire. a Ge. 19. 24. 1 other. with reference to the final trial. The bitants of Sodom copied their example punishment of the rebel angels after long before the example was set. It the judgment is represented as an ever- seems to me, therefore, that the referlasting fire, which has been prepared ence is to the cities round about Sodom, for them and their followers. Matt. and that the sense is, that they comxxv. 41. mitted iniquity in the same manner as 7. Even as Sodorn and Gomorrha. the inhabitants of Sodom did, and were Notes on 2 Pet. ii. 6. gf And the set forth in the same way as an example. cities about them. Admah and Ze- ~SGoing afterstrangejfesh. Marg., other. boiim. Gen. xiv. 2. Deut. xxix. 23. The reference, seems to be to the peculiar Hos. xi. 8. There may have been other sin which, from the name Sodom, has towns, also, that perished at the same been called sodomy. Comp. Rom. i. time, but these are particularly men- 27. The meaning of the phrase going tioned. They seem to have partaken after, is, that they were greatly addicted of the same general characteristics, as to this vice. The word strange, or neighbouring towns and cities gene. other, refers to that which is contrary rally do. ~ In like manner.'In a to nature. Doddridge, however, exmanner like to these' (or'v`/xotov plains it,,cgoing after strange and de-.o~e'oeM rpOtAov). The Greek word testable gratifications of their pampered these, is in the plural number. There and indulged flesh." ~ Are set forth has been much diversity in inter- for an example. They furnish a preting this clause. Some refer it warning against all such conduct, to the angels, as if it meant that the and a demonstration that punishment cities of Sodom and Gomorrah com- shall come upon the ungodly. The mitted sin in a way similar to the condemnation of any sinner, or of any angels; some suppose that it refers to class of sinners, always furnishes such the wicked teachers about whom Jude a warning. See Notes on 2 Peter ii. 6. was discoursing, meaning that Sodom ~ Suffering the vengeance of eternal and Gomorrah committed the same fire. The word rendered suffering kind of sins which they did; some that (tZovvcra ) means properly holding the meaning is, that' the cities round under, as, for example, the hand; then about Sodom and Gomorrah' sinned in to hold towards any one, as the earthe same way as those cities; and some to give attention; then it is used as that they were punished in the same denoting to hold a discourse towards or manner, and were set forth like them with any one, or to hold satisfaction to as an example. - I see no evidence that any one, to make atonement; and. then it refers to the angels; and if it did, it as undergoing, paying, or sufferinzg would not prove, as some have sup- punishment, when united, as it is here, posed, that their sin was of the same with the word 8b6xrv (punishment, or kind as that of Sodom, since there vengeance). See Rob. Lex. Here might have been a resemblance in some it expresses the idea of undergoing respects, though not in all. I see no punishment. The word properly reason to believe, as Macknight holds, agrees in the construction with cities that it refers to false teachers, since (e6.sbS), referring to Sodom and Gothat would be to suppose that the inha- morrah, and the cities around them: 38 446 JUDE. [A.D. 66. 8 Likewise also these filthy spise dominion, and speak evil dreamers defile a the flesh, de- of dignities. a 2 Pe. 2. 10. 11. but the things affirmed relate to the statement that they were cut off by inhabitanls of those cities. The word fire. The passage, then, cannot be vengeance means punishment; that is, used to prove that the particular. such vengeance as the Lord takes on the dwellers in Sodom will be punished guilty, notvengeance for the gratification forever - whatever may be the truth of' private and personal feeling, but like on that point; but that there is a that which a magistrate appoints for place of eternal punishment, of which the maintainance of the laws; such as that was a striking emblem. The justice demands. The phrase,eternal meaning is, that the case was one fire' is one that is often used to denote which furnished a demonstration of the future punishment-as expressing the fact that God will punish sin; that severity and intensity of the suffering. this was an example of the punishment See Notes on Matt. xxv. 41. As here which God sometimes inflicts on sinused, it cannot mean that the fires ners in this world, and a type of that which consumed Sodom and Gomorrah eternal punishment which will l.e inwere literally eternal, or were kept flicted in the next. always burning, for that was not true. 8. Likewise also. In the same way The expression seems to denote, in this do these persons defile the flesh, or reconnection, two things: (I.) That the semble the inhabitants of Sodom. That destruction of the cities of the plain, is, they practice the same kind of vices. with their inhabitants, was as entire What the apostle says is, that their and perpetual as if the fires had been character resembled that of the inhabitalways burning-the consumption was ants of Sodom; the example which he absolute and enduring- the sinners adduces of the punishment which was were wholly cut off; and the cities brought on those sinners, leaves it to be for ever rendered desolate; and (2.) clearly inferred that the persons of That, in its nature and duration, this whom he was speaking would be punwas a striking emblem of the destruc- ished in a similar manner. ~ These tion which will come upon the ungodly. filthy dreamers. The word filthey has I do not see that the apostle here been supplied by our translators, but means to affirm that those particular there is no good reason why it should sinners who dwelt in Sodom would be have been introduced. The Greek word punished forever, for his expressions do (e'vvfvb'cco) means to dream; and is not directly affirm that, and his argu- applied to these persons, as holding docment does not demand it; but still, the trines and opinions which sustained image in his mind, in the destruction the same relation to truth which dreams of those cities, was clearly that of the do to good sense. Their doctrines were utter desolation and ruin of which this the fruits of mere imagination, foolish wag the emblem; of the perpetual de- vagaries, and fancies. The word occurs struction of the wicked, like that of the nowhere else in the New Testament cities of the plain. If this had not been except in Acts ii. 17, where it is spthe case, there was no reason why he plied to visions in dreams. 91 Defile should have used the word eternal — the flesh. Pollute themselves; give meaning here perpetual — since, if in indulgence to corrupt passions and aphis mind there was no image of future petites. See Notes on 2 Pet. ii. 10. punishment, all that the argument ~ Despise dominion. The same Greek would have demanded was the simple word is used here which occurs in 2 A. D. 66.] JUDE. 447 9 Yet Michaela the archangel, he disputed about the body wNei! c(tending with the devil of Moses, b durst c not bring a Da. 12. 1. b De. 34. 6. c Ex..22. 28. Itt. ii. 10. See Notes on that verse. that Jude refers to this passage was iF And Tpeak evil of dig'nities. Notes held by Lardner. But the objections 9n 2 Pet. ii. 10. to this are very obvious: (1.) There 9. Yet Michael the archangel, &c. is no similarity between the two except Fris verse has given more perplexity the expression, the Lord rebuke thee.' to expositors than any other part of the (2.) The name Michael does not occur epistle; and in fact the difficulties in at all in the passage in Zechariah. (3.) regard to it have been so great that There is no mention made of the,body some have been'led to regard the epis- of Moses' there, and no allusion to it tle as spurious. The difficulty has whatever. (4.) There is no intimaarisen from these two circumstances: tion that there was any such conten(1.) Ignorance of the origin of what is tion about his body. There is a mere said here of Michael the archangel, no- mention that Satan resisted the angel thing of this kind being found in the of the Lord, as seen in the vision, but Old Testament; and (2.),The impro- no intimation that the controversy had bability of the story itself, which looks any reference to Moses in any way. like a mere Jewish fable. Peter in his (5.) The reason of the resistance which Second Epistle, ch. ii. 2, made a gene- Satan offered to the angel in the vision ral reference to angels as not bringing as seen by Zechariah is stated. It was railing accusations against others before in regard to the consecration of Joshua the Lord, but Jude refers to a particular to the office of high-priest, implying a case-the case of Michael when con- return of prosperity to Jerusalem, and tending about the body of Moses. The the restoration of the worship of God methods proposed of reconciling the therein its purity. Zech. iii. 2. To this passage with the proper ideas of inspi- Satan was of course opposed, and the ration have been various, though per- vision represents him as resisting the haps no one of them relieves it of all angel in his purpose thus to set him difficulty. It would be inconsistent apart to that office. These reasons with the design of these Notes to go seem to me to make it clear that Jude into an extended examination of this did not refer to the passage in Zechapassage. Those who wish to see a full riah, nor is there any other place in the investigation of it may consult Mi- Old Testament to which it can be supchaelis' Intro. to the New Testament, posed he had reference. II. IHug supvol. iv. pp. 378-393; Lardner, vol. vi. poses, Intro. ~ 183, that the reference p. 312, seq.; Hug, Intro. ~ 183; Ben- here, as well as that in ver. 14, to the son, in loc.; Rosenmiiller's Morgenland, prophecy of Enoch, is derived from iii. pp. 196,,197; and Wetstein in loc. some apocryphal books existing in the The principal methods of relieving the time of Jude, and that though those difficulty have been the following: I. books contained mere fables, the apostle Some have supposed that the reference appealed to them, not as conceding is to the passage in Zechariah, ch. iii. what was said to be true, but in order 1, seq. " And he showed me Joshua to refute and rebuke those against whom the high-priest standing before the he wrote, out of books which they adangel of the Lord, and Satan standing mitted to be of authority. Arguments at his right hand to resist him. And and confutations, he says, drawn from the Lord said unto Satan, the Lord re- the jacred Scriptures would have been buke thee, O Satan," &c. The opinion of rio avail in reasoning with them, fo, 448 JUDE. [A. D. 66 against him a railing accusa- tion, but said, The Lord a rebuke a zec. 3. 2. thee. these they evaded (2 Pet. iii. 16), and Hebrew,called nl# t inV13i — the Death there were no surer means of influencing of Moses,' which some have supposed them than those writings which they to be the book referred to by Origen. themselves valued as the sources of their That book contains many fabulous peculiar views. According to this, the stories about the death of Moses, and is apostle did not mean to vouch for the evidently the work of some Jew drawtruth of the story, but merely to make ing wholly upon his imagination. An use of it in argument. The objection account of it may be seen in Michaelis, to this is, that the apostle does in fact Intro. iv. p. 381, seq. There is no seem to refer to the contest between reason to suppose that this is the same Michael and the devil as true. He book referred to by Origen under the speaks of it in the same way in which name of the, Assumption of Moses;' he would have done if he had spoken and there is a moral certainty that an of the death of Moses, or of his smiting inspired writer could not have quoted the rock, or of his leading the children it as of authority. Further, there can of Israel across the Red Sea, or of any be no reasonable doubt that such a other fact in history. If he regarded it book as Origen refers to, under the title as a mere fable, though it would have of the,Assumption of Moses,' was been honest and consistent with all extant in his time, but that does not proper views of inspiration for him to prove by any means that it was extant have said to those against whom he in the time of Jude, or that he quoted argued, that on their own principles it. There is, indeed, no positive proof such and such things were true, yet it that it was not extant in the time of would not be honest to speak of it as a Jude, but there is none that it was, and fact which he admitted to be true. Be- all the facts in the case will be met by sides, it should be remembered that he the supposition that it was written afteris not arguing with them, in which case wards, and that the tradition on the subit might be admissible to reason in this ject here referred to by Jude was incorway, but was making statements to porated into it. IV. The remaining supothers about them, and showing that position is, thatJude here refers to a prethey manifested a spirit entirely different valent tradition among the Jews, and from that which the angels evinced that he has adopted it as containing an even when contending in a just cause important truth, and one which bore against the prince of all evil. III. It on the subject under discussion. In has been supposed that the apostle support of this, it may be observed, (a) quotes an apocryphal book existing in that it is well known that there were his time, containing this account, and many traditions of this nature among that he means to admit that the account the Jews. See Notes on Matt. xv. 2. is true. Origen mentions such a book, (b) That though many of these tradicalled ", The Assumption of Moses" tions were puerile and false, yet there (Ava4nrt5.'ov Mac6ca), as extant in is no reason to doubt that some of them his time, containing this very account might have been founded in truth. (c) of the contest between Michael and the That an inspired writer might select devil about the Dody of Moses. That those which were true, for the illustra.. was a Jewish Greek book, and Origen tion of his subject, with as much prosupposed that this was the source of priety as he might select what was the account here. That book is now written, since if what was thus handed lost. There is still extant a book in down by tradition was true it was as A. D. 66.] JUDE. 449 proper to use it as to use a fact made versy of any kind existed respecting known in any other way. (d) That that body, it is all that Jude affirms, in fact such traditions were adopted by and is all for which he should be held the inspired writers when they would responsible. The sum of the matter, serve to illustrate a subject which they then, it seems to me is, that Jude has, were discussing. Thus Paul refers to as Paul did on another occasion, adopted the tradition about Jannes and Jambres a tradition which was prevalent in his as true history. See Notes on 2 Tim. time; that there is nothing necessarily iii. 8. (e) If, therefore, what is here absurd or impossiblein the fact affirmed said was true, there was no impropriety by the tradition, and that no one can in its being referred to by Jude as an possibly demonstrate that it is not true. illustration of his subject. The only NT The archangel. The word archanges mnaterial question then is, whether it is occurs only in one other place in the true. And who can prove that it is Scriptures. See Notes on 1 Thess. not? What evidence is there that it iv. 16. It means ruling or chief angel is not. How is it possible to demon- -the chief among the hosts of heaven. strate that it is not? There are many It is nowhere else applied to Michael, allusions in the Bible to angels; there though his name is several times menis express mention of such an angel as tioned. Dan. x. 13, 21; xii. 1. Rev Michael (Dan. xii. 1); there is frequent xii. 7. ~ When contending. This word mention of the devil; and there are (brrexpryb/svo5) refers here to a conten. numerous affirmations that both bad tion or strife with words-a disn2uta. and good angels are employed in im- tion. Nothing farther is nec6essarily portant transactions on the earth. Who implied, for it is so used in this sense can prove that such spirits never meet, in the New Testament. Acts xi. 2, 12 never come in conflict, never encounter (Greek). I He disputed (bxEy~'eo). each other in executing their purposes? This word also would denote merely a Good men meet bad men, and why is controversy or contention of words. it any more absurd to suppose that Markix. 34. Acts xvii. 2, 17; xviii. 4, good angels may encounter bad ones? 19; xxiv. 12. ~ About the body of it should be remembered, further, that Moses. The nature of this controversy there is no need of supposing that the is wholly unknown, and conjecture is, subject of the dispute was about burying useless. It is not said, however, that the body' of "Moses; or that Michael there was a strife which should get the sought to bury it, and the devil endea- body, or a contention about burying it, voured to prevent it-the one in order or any physical contention about it that it might not be worshipped by the whatever. That there may have been, Israelites, and the other that it might no one indeed can disprove, but all that be. This indeed became incorporated the apostle says would be met by a supinto the tradition in the apocryphal position that there was anzy debate of books which were afterwards written; any kind respecting that body, in which but Jude says not one word of this, Michael, though provoked by the oppoand is in no way responsible. for it. sition of the worst being in the uniAll that he says is, that there was a verse, still restrained himself from any contention or dispute (b8rxprtve1,evo — outbreaking of passion, and used only 6tEiys'eo) respecting his body. But the language of mild but firm rebuke when it was, or what was the occasion, ~T Drrst ntot (ovix jto'.SdrE).' Did not or how it was conducted, he does not dare.' It is not said that he did not state, and we have no right to ascribe dare to do it because he feared Satan, to him sentiments which he has not but all that the word implies is met by expressed. If ever such a contro- supposing that he did not dare to do it 38 * 450 JUDE. [A. D. 66. 10 But these speak evil of rally, as brute beasts, in those those things which they know things they corrupt themselves. not: but what they know natu- 11 Woe unto them! for they because he feared the Lord, or because ture, or in which they are on a level in any circumstances it would be wrong. with the brute creation. The reference ~1 A railing accusation. The Greek is to the natural instincts, the impulses word is blasphemy. The meaning is, of appetite, and passion, and sensual he did not indulge in the language of pleasure. The idea of the apostle mere reproach; and it is implied here seems to be, that their knowledge was that such language would be wrong any confined to those things. They did where. If it would be right to bring not rise above them to the intelligent a railing accusation against any one it contemplation of those higher things would be against the devil. ~ But against which they used only the Iansaid, The Lord rebuke thee. The word guage of reproach. There are multihere used (E`te/vrc~ ) means properly tudes of such men in the world. Toto put honour upon; and then to ad- wards high and holy objects they use judge or confirm. Then it came to be only the language of reproach. They used in the sense of commanding or do not understand them, but they can restraining, as, e. g., the winds and rail at them. Their knowledge is conwaves. Matt. viii. 26. Mark iv. 39. fined to the subjects of sensual indulThen it is used in the sense of admo- gence, and all their intelligence in that nishirzg strongly; of enjoining upon respect is employed only to corrupt and one, with the idea of censure. Matt. destroy themselves.'~ As brute beasts. xvii. 18. Mark i. 25. Luke iv. 35, 41. Animals without intelligence. Notes This is the idea here-the expression on 2 Pet. ii. 12. ~ In those thiongs of a wish that the Lord would take they corrupt themselves. They live the matter of the dispute to him- only for sensual indulgence, and( sink self, and that he would properly re- deeper and deeper in sensual gratificastrain and control Satan, with the tions. implied idea that his conduct was 11. Woe eunto them! See Matt. xi. wrong. The language is the same as 21. I For they have gone in the way that recorded in Zech. iii. 2, as used of Cain. Gen. iv. 5-12. That is, by, the angel' respecting Satan. But, they have evinced disobedience and reas observed above, there is no reason bellion as he did; they have shown to suppose that the apostle referred to that they are proud, corrupt, and that. The fact, however, that the angel wicked. The apostle does not specify is said to have used the language on the points in which they had imitated that occasion may be allowed to give the example of Cain, but it was probaconfirmation to what is said here, since bly in such things as these - pride. it shows that it is language which an- haughtiness, the hatred of religion, gelic beings naturally employ. restlessness under the restraints of vir10. But these speak evil of those tue, envy that others were more fathings which they know rnot.- These voured, and a spirit of hatred of the false and corrupt teachers employ re- brethren (comp. 1 John iii. 15) which proachful language of those things would lead to murder. ~ And ran which lie wholly beyond the reach of greedily after the error of Blaarrn for their vision. Notes on 2 Pet. ii. 12. reward. The word rendered ran gree~f Buet what they know naturally. As dily (Etids ~asv, from lX~i&), means mere men; as animals; that is, in to pour out, and then, when spoken of things pertaining to their physical na - persons, that they are posured out, or A. D. 66.] JUDE. 451 have gone in the way of Cain, a 12 These are spots d in your and ran greedily after the error feasts of charity, when they feast of Balaam b for reward, and per- a Ge. 4. 5.: b Ni. 22. 7, 21. ished in the gainsaying of Core. c c Nu.. 1., &c. d 2 Pe. 2. 13. that they rush titmnultuotesly on an loc. The idea her' seelum. to be, not object; that is, that they give them- that they were )spotsi; and blemishes in selves up to any thing. The idea here their sacred feasts, but that they were is, that all restraint was relaxed, and like hidden rocks to the mariner. As that they rushed on tumultuously to those rocks were the cause of shipwreck, any course of life that promised gain. so these false teachers caused others to See Notes on 2 Pet. ii. 15. ST And make shipwreck of their faith. They perished. They perish, or they will were as dangerous in the church as perish. The result is so certain that hidden rocks are in the ocean. 1T In the apostle speaks of it as if it were youf jeasts of charity. Your feasts of already done. The thought seems to love. The reference is, probably to the have lain in his mind in this manner: Lord's Supper, called a feast or festival he thinks of them as having the same of love, because (1.) It revealed the character as Korah, and then at once love of Christ to the world; (2.) Bethinks of them as destroyed in the cause it was the means of strengthening same manner, or as if it were already the mutual love of the disciples: a fesdone. They are identified with him tival which love originated, and where in their character and doom. The word love reigned. It has been supposed rendered pelrish (e7x1 F.%uVce) is often used by many, that the reference here is to to denote future punishment. Matt. x. festivals which were subsequently called 28, 39; xviii. 14. Mark i. 24. Luke Agape, and which are now known as xiii. 3, 5. John iii. 15, 16; x. 28. 2 Love-feasts —meaning a festival imnmeThess. ii. 10. 2 Pet. iii. 9.'[ I/n the diately preceding the celebration of the gainsayingof Core. Of Korah. Num. Lord's Supper. But there are strong xvi. 1-30. The word gainsaying objections to the supposition that there here means properly contradiction, or is reference here to such a festival: speaking against, then controversy, (1.) There is no evidence, unless it be question, strife; then contumely, re- found in this passage, that such celeproach, or rebellion. The idea here brations had the sanction of the aposseems to be, that they were guilty of ties. They are nowhere else mentioned insubordination; of possessing a rest- in the New Testament, or alluded to, less and dissatisfied spirit; of a desire unless it is in 1 Cor. xi. 17-34, an to rule, &c. instance which is mentioned only to 12. These-are spots. See Notes on reprove it, and to show that such ap2 Pet. ii. 13. The word used by pendages to the Lord's Supper were Peter, however, is not exactly the same wholly unauthorized by the original as that used here. Peter uses the word institution, and were liable to gross oeehoe (sjpiloi); Jude ere.a6 e (spila- abuse. (2.) The supposition that they des). The word used by Jude means existed, and that they are referred to properly a rock by or in the sea; a here, is not necessary in order to a procliff, &c. It may either be a rock by per explanation of this passage. All that the sea, against which vessels may be it fairly means will be met by the supwrecked, or a hidden rock in the sea, position that the reference is to the on which they may be stra:lded at an Lord's Supper. That was in every unexpected moment. See Hesychius, sense a festival of love or charity. The and Pollux, as quoted in Wetstein, in words will appropriately apply to that, 452 JUDE. [A. D. 66 with you, feeding 4 themselves ereth, without fruit, twice edead, without fear: b clouds they are plucked f up by the roots. without water, carried c about of a Ph 3. 19. b Pr. 25. 14. winds; tees osefruit d with- Ep. 4. 14. d Jno. 15. 4-6. winds; trees whosefruitt with-, eHe. 6. 4-6. fMat. 15. 13. and there is no necessity of supposing says that they were wells without any thing else in order to meet their water;' and by him and Jude, when full signification. (2.) There can be they say that they are like clouds driven no doubt that such a custom early ex- about by the winds, that shed down isted in the Christian church, and ex- no refreshing rain upon the earth. tensively prevailed; but it can readily Such wells and clouds only disappoint be accounted for without supposing expectations. So a tree that should that it had the sanction of the apostles, promise fruit, but whose fruit should or that it existed in their time. (a) always wither, would be useless. The Festivals prevailed among the Jews, word rendered withereth ( prvosacopbv&) and it would not be unnatural to intro- occurs nowhere else in the New Tesduce them into the Christian church. tament. It means, properly, autum(b) The custom prevailed among the nal; and the expression here denotes heathen of having a, feast upon a trees of autumn; that is, trees stripped sacrifice,' or in connection with a sacri- of leaves and verdure; trees on which fice, and as the Lord's Supper com- there is no fruit. Rob. Lex. The memorated the great sacrifice for sin, sense, in the use of this word, thereit was not unnatural, in imitation of fore, is not exactly that which is exthe heathen, to append a feast or festi- pressed in our translation, that the fruit val to that ordinance, either before or has withered, but rather that they are after its celebration. (c) This very like the trees of autumn, which are passage in Jude, with perhaps some stripped and bare. So the Vulgate, others in the New Testament (comp. arbores autumnales. The idea of theni 1 Cor. xi. 25.. Acts ii. 46; vi. 2), being without fruit is expressed in the might be so construed as to seem to next word. The image which seem4u lend countenance to the custom. For to have been before the mind of Judt, these reasons it seems clear to me that in this expression, is that of the naked the passage before us does not refer to trees of autumn as contrasted with the love-feasts; and, therefore, that they bloom of spring and the dense foliage are not authorized in the New Testa- of summer. ~r lWithout fruit. That ment. See, however, Coleman's An- is, they produce no fruit. Either they tiquities of the Christian church, ch. are wholly barren, like the barren figxvi., ~ 13. e When they feast with tree, or the fruit which was set never you. Showing that they were profes- ripens, but falls off. They are, theresors of religion. Notes, 2 Pet. ii. 13. fore, useless as religious instructors —as ~ Feeding themselves without fear. much so as a tree is which produces That is, without any proper reverence no fruit. ~ Twice dead. That is, or respect for the ordinance; attending either meaning that they are seen to be on the Lord's Supper as if it were an dead in two successive seasons, showordinary feast, and making it an occa- ing that there is no hope that they will sion of riot and gluttony. See 1 Cor. revive and be valuable; or, using the xi. 20 —22. ~ Clouds they are, cc. word twice to denote emphasis, meanNotes, 2 Pet. ii. 17. Comp. Eph. iv. ing that they are absolutely or alto14. ~ Trees whose fruit withereth. gether dead. Perhaps the idea is, that The idea here is substantially the same successive summers and winters have as that expressed by Peter, when he passed over them, and that no signs of A. D. 66.] JUDE. 453 13 Raging waves a" of the sea, served the blackness of darkness foaming out their own shame; for ever. wandering b stars, to whom is re- 14 And Enoch also the seventh a Is. 57. 20. b Re. 8. 10, 11. life appear. 9 Plucked up by the The word rendered wandering (7t2rs roots. The wind blows them down, or ner') is that from which we have they are removed by the husbandman derived the word planet. It properly as only cumbering the ground. They means one who wanders about; a are not cut down —leaving a stump wanderer; and was given by the anthat might sprout again —but they are cients to planets because they seemed extirpated root and branch; that is, to wander about the heavens, now forthey are wholly worthless. There is ward and now backward among the a regular ascent in this climax. First, other stars, without any fixed law, the apostle sees a tree apparently of Pliny, N. His. ii. 6. Cicero, however, autumn, stripped and leafless; then he who saw that they were governed by sees it to be a tree that bears no fruit; certain established laws, says that the then he sees it to be a tree over which name seemed to be given to them with. successive winters and summers pass out reason. De Nat. Deo. ii. 20. So and no signs of life appear; then as far as the words used are concerned, wholly extirpated. So he says it is the reference may be either to the with these men. They produce no planets, properly so called, or to comets, fruits of holiness; months and years or to ignes fatui, or meteors. The show that there is no vitality in them; proper idea is that of stars that have no.hey are fit only to be extirpated and regular motions, or that do not move in,ast away. Alas! how many professors fixed and regular orbits. The laws of of religion are there, and how many re- the planetary motions were not then igious teachers, who answer to this understood, and their movements seemed lescription! to be irregular and capricious; and 13. Raging waves of the sea. Comp. hence, if the reference is to them, they 2 Pet. ii. 18. They are like the wild might be regarded as not an unapt illusand restless waves of the ocean. The tration of these teachers. The sense image here seems to be, that they were seems to be, that the aid which we denoisy and bold in their professions, and rive from the stars, as in navigation, is in were-as wild and ungovernable in their the fact that they are regular in their passions as the billows of the sea. places and movements, and thus the v Foaming out their own shame. The mariner can determine his position. If waves are lashed into foam, and break they had no regular places and moveand dash on the shore. They seem to ments, they would be useless to the produce nothing but foam, and to pro- seaman. So with false religious teach^laim their own shame, that after all ers. No dependence can be placed on their wild roaring and agitation they them. It is not uncommon to compare 4hould effect no more. So with these a religious teacher to a star. Rev. i. 16; aoisy and vaunting teachers., What ii. 1. Comp. Rev. xxii. 16. ~T To whaom they impart is as unsubstantial anrd is reserved the blackness of darkness dilueless as the foam of the ocean- for ever. Not to the stars, but to the vaves, and the result is in fact a pro- teachers. The language here is the lamation of their own shame. Men same as in 2 Pet. ii. 17. See Notes on with so loud professions should pro- that verse. itce much more. I Wandering stars. 14. And Enoch also the seventh frons 4-54 JUDE. [A. D. 66f firom Adam, prophesied of these, eth with ten thousand of his saying, Behold, the a Lord com- saints, a Zec. 14. 5. Adramn. The seventh in the direct line that he quoted from it. Both Jude of descent fronl Adam. The line of and the author of that book may have descent is Adam, Seth, Enos, Cainan, qudted a common tradition of their Mahaleel, Jared, Enoch. Gen. v. 3, seq. time, for there can be no doubt that the On the character of Enoch, see Notes passage referred to was handed down on Heb. xi. 5. ~f Prophesied ofJ' these. by tradition. The passage as found in Uttered prophesies applicable to these the, Boolk of Enoch' is in these words: men, or respecting just such men as "4 Behold he comes with tell thousand these, It is not necessarily meant of his saints, to execute judgment upon *hat he had these men specifically in them, and destroy the wicked, and rehis eye, but all that is fairly implied is, prove all the carnal, for every thing that his predictions were descriptive which the sinful and ungodly have of them. There is no mention made done and committed against him." ch. in the writings of Moses of the fact ii. Bib. Repository, vol. xv. p. 86. If that Enoch was a prophet; but nothing the Book of Enoch was written after is more probable in itself, and there is the time of Jude, it is natural to supno absurdity in supposing that a true pose that the prophecy referred to by prophecy, though unrecorded, might be him, and handed down by tradition, handed down by tradition. See Notes would be inserted in it. This book on 2 Tim. iii. 8. Jude 9. The source was discovered in an 2Ethiopic verfrom which Jude derived this passage sion, and was published with a transla. respecting the prophecy of Enoch, is tion by Dr. Laurence in Oxford, in unknown. Amidst the multitude of 1821, and republished in 1832. A full traditions, however, handed down by account of it and its contents may be the Jews from a remote antiquity, seen in an article by Prof. Stuart in though many of them were false, and the Bib. Repository for January 1840, many of a trifling character, it is rea- pp. 86-137. ~l The Lord cometh. sonable to presume that some of them That is, the Lord will come. See Notes were true and were of importance. on 1 Cor. xvi. 22. It would seem from No man can prove that the one before this to have been an early doctrine thai us is not of that character; no one can the Lord would descend to the earth show that an inspired writer might not for judgment. ~T Wiith ten thousa7nd be led to make the selection of a true of his saints. Or, of his holy ones. prophecy from a mass of traditions, The word saints we now apply comand as the prophecy before us is one monly to redeemed saints, or to Christhat would be every way worthy of a tians. The original word is, however, prophet, and worthy to be preserved, its applicable to all who are holy, angels quotation furnishes no argument against as we'll as men. The common repre. the inspiration of Jude. There is no sentation in the Scriptures is, that he clear evidence that he quoted it from would come attended by the angels any book extant in his time. There is (Matt. sxv. 31), and there is doubtless indeed now an apocryphal writing allusion here to such beings. It Is a called'The Book of Enoch,' contain- common representation in the Old Tesing a prediction strongly resembling tament also that God, when he manithis, but there is no certain proof that fests himself, is accompanied by great it existed so early as the time of Jude, numbers of heavenly beings. See Ps nor if it did, is it absolutely certain lxviii. 17. Deut. xxxiii. 2. A. D. 66.] JUDE. 455 15 To executejudgmnent upon 16 These are murmurers, all, a and to convince all that are complainers, walking after their ungodly among them of all their own lusts; and their mouth ungodly deeds which they have speaketh great swelling Vords, ungodly committed, and of all having men's persons in admiratheir hard speechesb which un- tion because of advantage. godly sinners have spoken against a Re. 20. 13. b Ps. 73. 9. him. 15. To execute judgment upon all. energetic. (2.) It has every probable That is, he shall come to judge all the mark of its having been actually deltdwellers upon the earth, good and bad. vered by Enoch. The age in which he ~ Andto convince all. The word con- lived was corrupt. The world was vince we now use commonly in a some- ripening for the deluge. He was himwhat limited sense, as meaning to sa- self a good man, and as would seem, tisfy a man's own mind either of the perhaps, almost the only good man of truth of some proposition, or of the his generation. Nothing would be fact that he has done wrong, as being more natural than that he should be rein this latter sense synonymous with proached by hard words and speeches, the word convict. This conviction is and nothing more natural than that he commonly produced by argument, or should have pointed the men of his own truth, and is not necessarily followed age to the future judgment. (3.) The by any sentence of disapprobation, or doctrine of the final judgment, if this by any judicial condemnation. But was uttered by Enoch, was an early this is clearly not the sense in which doctrine in the world. It was held the word is used: here. The purpose even in the first generations of the race. of the coming of the Lord will not It was one of those great truths early be to convince men in that sense, communicated to man to restrain hirn though it is undoubtedly true that the from sin, and to lead him to prepare for wicked will see that their lives have the great events which are to occur on been wrong; but it will be to pronounce the earth. The same doctrine has been a sentence on them as the result of the transmitted from age to age, and is now evidence of their guilt. The Greek word one of the most important and the most which is here used occurs nowhere else affecting that refers to the final destiny in the New Testament. ~ All that are of men. ungodly among them. All that are 16. These are murmurers. The not pious; all that have no religion. word here used does not elsewhere ~T Of all their ungodly deeds, &c. Of occur, though the word murmur is fretheir wicked actions and words. This quent. Matt. xx. 11. Luke v. 30. John is the common doctrine of the Bible, vi. 41, 43, 61; vii. 32. 1 Cor. x. 10. that all the wicked actions and words Comp. John vii. 12. Acts vi. 1. Phil. of men will be called into judgment. ii. 14. 1 Pet. iv. 9. The sense is that In regard to this passage, thus quoted of repining or complaining under the from an ancient prophecy, we may re- allotments of Providence, or finding mark: (1.) That the style bears the fault with God's plans, and purposes, marks of its being a quotation, or of its and doings. ~ Complainers. Literally, being preserved by Jude in the lan- finding fault with one's own lot (Gststguage in which it had been handed porpo5). The word does not elsewhere down by tradition. It is riot the style occur in the New Testament; the of Jude. It is not; so terse, pointed, thing often occurs in this world. No 456 JUDE. [A. D. 66. 17 But, beloved, remember 19 These be they who sepaye the words which were spoken rate b themselves, sensual, having before of the apostles of our not the Spirit. Lord Jesus Christ; 20 But ye, beloved, building 1S How that they told you tip yourselves on your most holy there should be mockers in the faith, praying d in the Holy last time, who should walk after Ghost, their own ungodly lusts. a 1 Ti. 4. 1. b He. 10. 25. c CCd. 2. 7. d Ep. 6. 18. thing is' more common than for men to See the passage explained in the Notes complain of their lot; to think that it on Peter. When Jude (ver. 17) entreats is hard; to compare theirs with that them to remember the words which of others, and to blame God for not were spoken by the apostles, it is not having made their circumstances differ- necessarily to be inferred that he was ent. The poor complain that they are not himself an apostle, for he is speaknot rich like others; the sick that they ing of what was past, and there might are not well; the enslaved that they have been a special reason why he are not free; the bereaved that they are should refer to something which they deprived of friends; the ugly that they would distinctly remember which had are not beautiful; those in humble life been spoken by the other apostles on that their lot was not cast among the this point. Or it might be that he great and the gay. The virtue that is meant also to include himself among opposed to this is contentment-a virtue them, and to speak of the apostles colof inestimable value. See Notes on lectively without particularly specifying Phil. iv. 11. ~ Walking after their himself. ~ Mockers. The word renown lusts. Giving unlimited indulgence dered mockers here is the same which to their appetites and passions. See in the parallel place in 2 Pet. iii. 3 is Notes on 2 Pet. iii. 3. f And their rendered scoffers. Peter has stated 7mouth speaketh great swelling words. more fully what was the particular subNotes on 2 Pet. ii. 18. ~ Having men's ject on which they scoffed, and has persons in admiration. Showing great shown that there was no occasion for respect to certain persons, particularly it. 2 Pet. iii. 4, seq. the rich and the great. The idea is, 19. These be they who separate themthat they were not just in the esteem selves. That is, from their brethren, which they had for others, or that they and from the work of benevolence and did not appreciate them according to truth. Comp. Rom. xvi. 1'7. Judges their real worth, but paid special atten- v. 16, 23. ~ Sensual. Under the intion to one class in order to promote fluence of gross passions and appetites. their selfish ends. ~ Because of ad- ~ Having not the Spirit. The Holy vantage. Because they hoped' to derive Spirit, or the spirit of true religion. some benefit to themselves. 20. But ye, beloved, building up 17, 18. But, beloved, remember ye, yourselves on your most holy faith. &c. There is a striking similarity be- Comp. Notes on ver. 3. On the word tween these two verses and 2 Peter iii. building, see Notes on I Cor. iii. 9, 1-3. It occurs in the same connec- 10. Eph. ii. 20. It is said here that tion, following the description of the they were to,build up themselves;' false and dangerous teachers against that is, they were to act as moral and whom the apostle would guard them, responsible agents in this, or were to and couched almost in the same words. put forth their own proper exertions to A. D. 66.] JUDE. 457 21 Keep a yourselves in the 22 And of some have comrnlove of God, lookingb for the passion, making a difference: mercy of our Lord Jesus Christ 23 And others save with fear unto eternal life, a Jno. 15. 9, 10. b Ti. 2. 13. do it. Dependent as we are, and as manifested towards a certain class of all persons with correct views will feel persons in seeking their salvation was themselves to be, yet it is proper to en- tender affection and kindness. They deeavour to do the work of religion as were to approach them in the gentlest if we had ample power ourselves. See manner, appealing to them by such Notes on Phil. ii. 12. The phrase words as love would prompt. Others' most holy faith' here refers to the sys- were to be approached in a different tem of religion which was founded on manner, indicated by the phrase,, save faith; and the meaning is, that they with fear.' The class here referred to should seek to establish themselves to whom pity (iEEZ'E) was to be most firmly in the belief of the doc- shown, and in whose conversion and trines, and in the practice of the duties salvation tender compassion was to be of that system of religion. ~[ Praying employed, appear to have been the in the Holy Ghost. See Notes on Eph. timid, the gentle, the unwary; those vi. 18. who had not yet fallen into dangerous 21. Keep yourselves in the love of errors, but who might be exposed to God. Still adverting to their own them; those, for there are such, who agency. On the duty here enjoined, would be more likely to be influenced see Notes on John xv. 9. The phrase by kind words and a gentle manner'the love of God' may mean either than by denunciation. The direction God's love to us, or our love to him. then amounts to this, that while we are The latter appears, however, to be to seek to save all, we are to adapt ourthe sense here, because it is not a selves wisely to the character and cirsubject which could be enjoined, that cumstances of those whom we seek to we should keep up God's love to us. save. See Notes on I Cor. ix. 19-22. That is a point over which we can ~ Making a difference. Making a have no control, except so far as it distinction between them, not in regard may be the result of our obedience; but to your desires for their salvation, or we may be commanded to love him, your efforts to save them, but to the and to keep ourselves in that love. manner in which it is done. To be ~ Looking for the mercy of our' Lord able to do this is one of the highest Jesus Christ. Particularly when he qualifications to be sought by one who shall come to receive his people to him- endeavours to save souls, and is indis. self. See Notes on Titus ii. 13. 2 Pet. pensable for a good minister of the iii. 12. 2 Tim. iv. 8. gospel. The young, the tender, the 22. And of some have compassion. delicate, the refined, need a different This cannot be intended to teach that kind of treatment from the rough, the they were not to have compassion for uncultivated, the hardened. This wisall men, or to regard the salvation of dom was shown by the Saviour in all all with solicitude, but that they were his preaching; it was eminent in the to have special and peculiar compas- preaching of Paul. sion for a certain class of persons, or 23. And others. Another class were to approach them with feelings those who were of such a character, or appropriate to their condition. The in such circumstances, that a more bold, idea is, that the peculiar feeling to be earnest, and determined manner would 39 45S JUDE. [A. D. 6& pulling' them out of the fire; able to keep d you from falling, hating even the garment spotted and to " present you faultless be. by the flesh. fore the presence of his glory 24 Now c unto him that is with exceeding joy, a Zec. 3. 2-5. b Re. 3. 4, 18. c Ro. 16. 25-27. d 2 Ti. 4. 18. e Co. 1. 22. be better adapted to them. ~' Save with or loathsome, and that it was proper fear. That is, by appeals adapted to not even to touch such a garment, or produce fear. The idea seems to be to come in contact with it in any way that the arguments on which they To something of this kind the apostle relied were to be drawn from the compares the sins of the persons here dangers of the persons referred to, or referred to. While the utmost effort from the dread of future wrath. It is was to be made to save them, they were undoubtedly true that while there is a in no way to partake of their sins; class of persons who can be won to their conduct was to be regarded as embrace religion by mild and gentle loathsome and contagious; and those persuasion, there is another class who who attempted to save them were to can be aroused only by the terrors of take every precaution to preserve the law. Every method is to be em- their own purity. There is much wisployed, in its proper place, that we dom in this counsel. While we en-' by all means may save some.' ~ Pull- deavour to save the sinner, we cannot ing them out of the fire. As you too deeply loathe his sins; and in apwould snatch persons out of the fire; proaching some classes of sinners there or as you would seize on a person that is need of as much care to avoid being was walking into a volcano. Then, a defiled by them, as there would be to man would not use the mild and gentle escape the plague if we had any translanguage of persuasion, but by word action with one who had it. Not a and gesture show that he was deeply in few have been deeply corrupted in their earnest. IT Hating even the garment attempts to reform the polluted. There epotled by the flesh. The allusion never could be, for example, too much here is not quite certain, though the circumspection and prayer for personal idea which the apostle meant to convey safety from pollution, in attempting to is not difficult to be understood. By reform licentious and abandoned fe s the garment spotted by the flesh' there males. may be an allusion to -a garment worn 24. Now unto him that is able to by one who had had the plague, or keep you from falling. This ascripsome offensive disease which might be tion to one who was able to keep them communicated to others by touching from falling, is made in view of the even the clothing which they had worn. facts adverted to in the epistle-the Or there may be an allusion to the dangers of being led away by the arts ceremonial law of Moses, by which and the example of these teachers of all those who came in contact with error. Comp. ver. 3. On the ascription dead bodies were regarded as unclean, itself, comp. Notes on Rom. xvi. 25Lev. xxi. 11. Num. vi. 6; ix. 6; 27. The phrase'to keep from faIling' xix. 11; or there may be an allusion means here to preserve from falling to the case mentioned in Lev. xv. into sin, from yielding to temptation, 4, 10, 17; or perhaps to a case of and dishonouring their religion. The leprosy, In all such instances, there word used (azArauro5) occurs nowhere would be the idea that the thing re- else in the New Testament. It means ferred to by which the garment had properly, not stumbling, as of a horse been spottedl was polluting, contagious, then without falling into sin, blamer A.D. 66.] JUDE. 459 25 To a the only wise God jesty, dominion and power, both our Saviour, be glory and ma- now and ever. Amen. a 1 Ti. 1. 17. less. It is God only who, amidst the may be applied to God as such, it is temptations of the world, can keep us most natural to give the phrase that infrom falling; but, blessed be his name, terpretation. ~ Be glory and majesty. he can do it, and if we trust in him he 1 Tim. i. 17. Rom. xvi. 17. ~ Domi will. ~r And to present you faultless. nion andpower, &c. See Matt. vi. 13. It The word here rendered faultless is the is common in the Scriptures to ascribe same which is rendered unblamable in power, dominion, and glory to God, exCol. i. 22. See the sentiment here ex- pressing the feeling that all that is pressed explained in the Notes on that great and good belongs to him, and the passage. ~ Before the presence of his desire of the heart that he may reign glory. In his own glorious presence; in heaven and on earth. Comp. Rev. before himself encompassed with glory iv. 11; xix. 1. With the expression in heaven. The saints are to be pre- of such a desire it was not inappropriate sented there as redeemed and sanc- that this epistle should be closed-and it tified, and as made worthy by grace is not inappropriate that this volume to dwell there for ever. ~V With ex- should be closed with the utterance ceeding joy. With the abounding joy of the same wish. In all our affections that they are redeemed; that they are and aspirations may God be supreme; rescued from sorrow, sin, and death, in all the sin and wo which prevail and that heaven is to be their eternal here below may we look forward with home. Who now can form an adequate strong desire to the time when his doidea of the happiness of that hour? minion shall be set up over all the 25. To the only wise God. See earth; in all our own sins and sorrows Notes on Rom. xvi. 27. 1 Tim. i. 17. be it ours to look onward to the time ~ Our Saviour. The word Saviour when in a purer and happier world may be appropriately applied to God his reign may be set up over our own as such, because he is the great author souls, and when we may cast every of salvation, though it is commonly crown at his feet and say, " Thou art applied to the Lord Jesus Christ. That worthy, 0 Lord, to receive glory, and it may have been designed that it honour5 and power; for thou hast should be applied here to the Lord created all things, and for thy pleasure Jesus, no one can certainly deny, nor they are and were created.", Alleluia; can it be demonstrated that it was; salvation, and glory, and honour, and and in these circumstances, as all power, unto the Lord our God." Rev, that is fairly implied in the language iv. 11; xix. 1.