PRINCETON. N. J. The Stephen Collins Donation. No. Cose. Dit^iiU^ No. Shelf, Sec^^o >^ Ao. Book. He Mii...l|^ :B>SE777 Barnes^ Notes on tl)c Ncru ©cstamcnl FOR FAMILIES AND SUNDAY SCHOOLS. Ill Ten Volumes, loilh Maps and Engravings, 12mo, Muslin, 75 cents per Volume, any of which may be obtained separately. CONTENTS. Vols. I. II. The Four Gospels.— III. The Acts of the Apostles. — IV. The Epistle TO THE Ro.MA.NS. — V. THE FlRST EPISTLE TO THE CoRIKTHIANS. — VI. ThE SECOND Epistle to the Corinthians, and the Epistle to the Galatians.— VII. The Epistles to the Epiiesians, the Colossians, and the Philippians. — VIII. The Epistles tothkThessalonians, Timothy, Titus, and Philemon. — IX. The Epistle TO the Hebrews.— X. The General Epistles of James, Peter, .John, and Jude. QUESTIONS o?i the above. I8mn, \b cents per Volume. As follows : Vol. [. Matthew.— II. Mark and Luke.— III. John.— IV. Acts.— V. Romans.— VI. First Corinthians.— VII. Hebrews. Testimonials from Distinguished British Clergymen. From the Hon. and Rbv. Baptist W. Noel, M.A. 1 liRiUtily wish success to the Commentary of Mr. A. Barnes Coming after sd many excel- lent expositors, he has derived advantage from their writings'. lie has more learning than Hcott ; more critical decision tlian Henry; more spiritual discernment than Whitby; more ciipirtusness than Benson; and more judgment tluan Gill. lie affords precisely the aid which an English reader requires when seeking to ascertain the exact sense of oljscure [lassages ; and these " Notes" will, in my opinion, I'ender essential service to the cause of religicni. From the Rev. ALEXANnnn Fletcher, D.D., Finsbnry Chapel. I have consulted Barnes' Commentary on Corinthians with much satisfaction, and am pleased to find that it exemplifies the same piety, talent, research, and liveliness, furnished by ihe preceding Commentaries on the hooks of the New Testament, which have heen prepar- ed liy the same eminent divine. £2^d:^. J^-f^U^ TESTIMONIALS TO BARNES NOTES. From the Rev. Richard Am.iott, LL.D , Lamlcth. I have great pleasure iu recommending Barnes' " Notes" to the Christian public. ^^^^ /k^t^^^. From the Rev. Ralph Wakdlaw, D.D. I have examined the '• Notes" of the Rev. Albert Barnes on a considerable variety of testing prissages ; and, so far as my examination bus gone, I feel confident in pronouncing them to be characterized, in no ordinary degree, by discriminative judgment, sound theology, unostenta- tious learning, practical wisdom, and evangelical piety. A boon of greater benefit to the pub- lic can not be bestowed than, along with correct and cheap Bibles, to give wide circulation, by cheap editions, to Commentaries on the Bible such as this ; and especially in times when the exclusive authority of Holy Scripture, in all matters of faith and practice, requires to be so firmly maintained and universally inculcated. v^^:^^^^5^-^^^ — -^ From the Rev. J. W. Massik, D.D., Manchester. I had often consulted Barnes' " Notes" on parts of the Sacred Volume, and found them re- plete with profitable and suggestive matter. I wish every village pastor and Sunday school teacher in Britain had a complete copy of them. They would afford valuable assistance tc many in more exalted spheres. From Sir Culling E. Eardley, Barf. I have much pleasure in expressing my admiration of Barnes' " Notes." Independently of the merit of the work itself, from its simplicity and clearness to even tlie humblest intelli- gence, it is well got up ; the maps are very good ; and its moderate price places it within the reach of most classes. Vou have my best wishes in the publication. /lou^il/^ From the Rev. W. Lindsay Alexander, D.D., Edinburgh. I have long regarded the " Notes" of the Rev. Albert Barnes on the Gospels and Epistles as the best commentary for popular use extant on the New TestamenT. They are, for the most part, simple, clear, concise, and accurate ; embodying the lesults of much reading, with- out any offensive parade of learning. It would be well that they were in the hands of all who read the New Testament. TESTIMONIALS TO r.ARNES NOTES. 3 Frnm the Rev. T. W. Jenkyx, D.D., F.G.S., Coward College, London. For the last twenty years I have been a reader of the varioas works of the Rev. Albert Barnes. From my strong attachment to his sound and manly theology, 1 hailed with delight the first appearance of his " Notes cm the New Testament.'' I have read every volume as it came forth in the American edition, and consider all of them as rich in sober, clear, faithful, and learned exposition of- the mind of the Spirit" in the Divine Word. In these modest volumes, Mr. Barnes supplies his readers with all the results of modern criticism, without making any parade of his learning in Hebrew and Syriac quotations. Oc- casional slips in Greek criticism have escaped some of the best and most diligent inteipreters ; but Mr. Barnes has as few of them as any commentator that I know. For comprehensive views in theology, for the application of doctrines to the afli«irs of every-day life, and for a tendency to produce and to vimlicate revivals of religion in the churches of Christ, the English language has not an exposition equal to it. ^^ ^. JL..^^, From the Rev. J. A. J.i.mes, Carr's Lane Chapel, Birmingham. Barnes is, in my judgment, the best popular expositor of the Scriptures of his day. His judgment is sound, and his discrimination accurate, lie is concise without being obscure ; and yet sufficiently explicit without being tedious. I sometimes differ from him, but never till I have well considered his views as well as ray own. From the Rev. J. Sherm.\n, Surrey Chapel. Your edition of Barnes' " Notes'' appears to me both carefully and well got up, and must be of great use to Sunday school teachers and others whose means will not allow them to have more expensive and elaborate commentaries. Without subscribing to every sentiment of the author, there can be no doubt the " Notes" are valuable, judicious, and evangelical. You have my sincere wish for their extensive circulation. Jt^^^^^^^ From the Rev. Edward Steane, D.D., Camberwell. Btirnes' " Notes on the New Testament" are a valuable addition to the commentaries we already possess on the Word of God. (^j^^^^^ From the Rev. John Harris, D.D., Cheshunt College. Barnes' " Exposition" is undoubtedly the best work of its kind. Besides showing an extensive acquaintance with the writings of other expositors, it is pervaded by an evangelical spirit, written in a clear, natural, and vigorous style, and is replete with good sense. [ TESTIMONIALS TO HAUXES NOTES. From the Rlv. .Iabkz Burns, D.D., ^Enon Chapel, Si. Manjlebone. 1 am deligliled wilh Biirnes' " Notes;'' 1 wish tiny haJ a place in every family in the land. From the Rev. George Clayton, Walworth. Havingmade myself acquainted with Albert Barnes' New Testament, I cordially concur with others of my brethren in giving the work my wannest recommendation. From the Rev. Ad-^m Thomson, D.D., Coldstream. Since tha days of Matthew Henry, no commentator that I know of has appeared, who, for general usefulness, and particularly for affording to ministers of the Gospel the best sort of assistance, can l)e conipareu wilh Albert Barnes. From the Rev. E. Bickersteth, M.A., Rector of Watto7i, Herts. I have been in the habit of occasionally consulting Mr. Barnes' " Expositions." I think highly of his industry and piety, and believe that he has gathered much useful illustration of that glorious One Book, which must ever be the chief study of the Christian. 4jLA^ Extracts from Critical Opinions of the Press. The author of this valuable work is so well known as one of the ablest Biblical commenta- tors in this country, that any extended commendation is needless. The best commendation, perhaps, which we can make, is to say that nearly 80,000 copies of his "Notes on the Gospels and the Epistles" have been sold since their first publication. These works are valuable to Sunday-school teachers, as well as useful to Christians generally in assisting them to under- stand the Word of God. — Evangelist. These valuable commentaries combine a just proportion of the devotional with the critical. — Commercial Advertiser. The first rank among Biblical critics has been assigned to this able commentator. — TVcw York Evening Gazette. "I know of no commentary," says the Rev. Dr. Cumming, of England, " so succinct, full and impartial. It is fitted to instruct the preacher no less than the Sunday-school teacher It seems to be his grand effort to unveil solely what ' the Spirit saith to the Churches."' I venture to predict that his faithful and lucid comments will find a response in the minds, hearts, and consciences of most Christian readers." The fame of Albert Barnes, of Philadelphia, has become European. As a writer, he has few competitors in his own land, and not many in ours.— iondon Church Examiner. Harper and Brothers, Publishers, New York. NOTES, EXPLANATORY AND PRACTICAL, GENERAL EPISTLES JAMES, PETER, JOHN AND JUDE. BY ALBERT BARNES. NEW YORK: HARPER & BROTHERS, 82 CLIFF STREET. 1848. Entered, according to Act of Congress, in the year 1847, by ALBERT BARNES, in the clerk's office of the District Court of the Eastern District of Pennsylvania. (2) GENERAL INTRODUCTION SEVEN CATHOLIC EPISTLES. § 1. The Antiquity and Reason of the term Geuekai. or Catholic, applied to these Epistles. The seven EpisUes embraced in the New Testament between the Epistle to the Hebrews and the book of Revelation, are denoted by the term General or Catholic (xa^oXixai). 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 — Michaelis. The Greek word catholic (xa^o^ixou-) 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 cer- tain 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, "That, in his Institutions, Clement of Alexandria had (iii) IV GENERAL INTRODUCTION. given short explications of all the canonical Scrii)tures, not omitting those which are contradicted — I mean the E()istle of Jude, and the other catholic Epistles." John's first Epistle is several times called catholic by Origen. So Athanasius, Epiphanius, and otlier Greek writers, mention the seven Epistles under the term cal/iolic 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 drtocTT'oXoj (^apostk) ; the other containing the Epistles of the rest of the apostles, with the title xa^oT^ixai i7ivato7^a.i {catholic epistles), or xa^oXixM srcia- toKal ri^j' d7iorst6%iov (catholic epistles of the apostles')." — Hug. 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 Epis- tles of Paul a second ; and these seven Epistles, under the title of geiveral or catholic, a third, embracing the writings of all the apostles, Paul excepted. In the course of time, however, the signification of the term became changed, and they were called catholic, because they were not addressed to any church in par- ticular. — 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 con- jecturis ad historiam catholic8e Jacobi epistolse. Opusc. Fasc, ii., p. 303, seq., and Bertholdt, Historisch-kritische Einleitung in sanimtliche 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. " 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 authen- ticity 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 canoni- cal authority of these Epistles, or the question whether they are to be regarded 06 constituting a part of the inspired writings. Some general remarks only will GENEUAL INIRODUCTION. V be 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 facts in the case, in regard to these disputed Epistles, were these : — (1.) They were always circulated under the names of the respective authors whose names 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. (3.) In most of the churches, these Epistles were made use of, as Eusebius testifies, equally with the other Scrijitures. (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 Fa- thers was, that there were not the same historical vouchers for their genuineness which there were for the other books. (5.) The\' were never regarded as books that were certainly to be rejected. 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 writ- ings. 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 esti- mate 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 caution 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. The 1* Vi GENERAL lNTBOI)UCTIO>\ 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 Koppe in Epistolas Catholicas. See also Hug's Intro., § 151, 152. THE GENERAL EPISTLE OF JAMES. INTRODUCTION. § 1. The Question who was the Author of this Epislle. Thebe 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 diffi- culty 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 no- thing more is known. Some have supposed, also, that the James who is men- tioned 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 Jamea, mentioned in the New Testament. The one is James, the son of Zebedee. Matt. iv. 2L Mark iii. 17. Luke vi. 14. Acts i. 13, el al. He was the brother of John, and is usually mentioned in connexion with him. Matt. iv. 21; xvii. 1. Mark v. 37; x\'n.3,ef 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. 3. 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. liUke xxiv. 18. That Alpheus and Cleophas was the same person is evident from the fact that both the words are derived from the Hebrew '£)7n — hhalphi. The name of the mother of this James was Mary (Mark xv. 40) ; and Jame^i and Joses, and Simon, and Judas, are mentioned as brethren. Matt. xiii. 55. There is also a James mentioned in Matt. xiii. 55. Mark vi. 3, (vii) Vm INTRODUCTION. ami Gal. i. 19, as a" brother of our Lord." On the meaning of this expression, see Notes on Gal. 1. 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 ques- tion. Those who are disposed to see it pursued, may consult Hug's Intio., § 158, and the works 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 .\lpheus, and James the brother of the Lord, were the same. Neander supposes that the James men- tioned by the title of the " Lord's brother" was a son of Joseph, either by a for- mer 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 for- mer 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. 53. 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.) h 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 with- out children, and to whom, therefore, Joseph, by the Mosaic laws, was obliged to raise up issue. This opinion, however, is entirely unsupported, and is wholly improbable ; for (o) the law which obliged the Jews to take their brothers' widows applied only to those who were single (^Michaelis); and (6) if this had 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 A/pheus, 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 rela- tionship 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 wer^ cousins of tho Saviour. INTRODUCTION. IX Which of these opinions is the correct one, it is impossible now to tietermine. The latter is the common opinion, and perhaps, on the whole, best sustairifii] ; and if so, then there were but two Jameses referred to, both apostles, and the one who wrote this Epistle was a cousin of the Lord Jesus. Neander, how- ever, 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, and 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 son 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 sliould not have been some allusion to him. This, how- ever, is not conclusive ; for there is no mention of Simon, or Bartholomew, or Thomas after that time. There is but one serious objection, perhaps, to this theory, which is, that it is said (John vii. .5) that " his 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 them (ver. 3), who were not believers, though it might have been that some of them ivcre believers. On the whole, it seems probable that the James who was the author of this Epistle was one of the apostles of that name, the son of Alpheus, and that lie 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 no- thing 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 in- fluence 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 child- hood he led the life of a Nazarene. He is described by Josephus (Archffiol. 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^l^, fitzatoj, the Just. He is mentioned as one who set himself against the corruptions of the age, and who was thence termed thS bulwark of the people — DI? l^V — rtfp(-o;i;j; ■foiJ Tmov- 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 liimself 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 Testament, 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 Testa- ment, nor is there any reason to suppose that he filled the office which is now X , INTRODUCTION. usually Jpnoted by the word bishop. He appears, however, froin some cause, to Jiave hail his home pcrinaiienlly in Jerusalem, and, for a considerable portion of his life, to have been the only apostle residing 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, ajipear 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 lo James, 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. 18—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, 24 — 29. Kepeated 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 qducated as a Nazarene, and if he always resided with the Jews, in the very vicinity of the Temple, this is not dilficult to be accounted for, and this n)ight be expected to tinge his writings. (3.) The point from which he con- templated religion particularly was, cunforniily to Ike 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 corrujH 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 per- sonal 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 us; and his great object was to show that personal holiness is neccs- 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 juslitied ; and it became necessary for him to show that men cannot be justified by their own works, but that it must be by faith in the Kedecmer. The error which Paul particularly combats, is an error on the subject of justification ; the error which James parti- cularly opposes, is a practical error on the influence of religion on the life. It was because religion was contemplated by these two writers from these dififerent 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 Jose- phus, 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 Jews, 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 pro- ceeding. They therefore sent privately to the king [Agrippa the younger], en- treating 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 more 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 Jerusa- lem, 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 — 19.'5; 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 Jerusalem, 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 Zebedee, or by some other James, the supposed literal brother of our Lord-. XII . INTRODUCTION. In regard to these opinions, we may observe, I. 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 its support. II. There are strong reasons for supposing that it was not written by James the elder, the son of Zebcdee, and brother of John. It has been indeed ascribed to him. In the old Syriac version, in the earlier editions, it is expressly attri- buted to him. But against this opinion the following objections may be urged, which seem to be conclusive. (I.) James the elder was beheaded about the year 4.3, or 44, and if this epistle was written by him, it is the oldest of the writings 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. (3.) 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 oc- cupied very much with a consideration of a false and perverted view of the doc- trine of justification by faith. It is evident that false views on that subject pre- vailed, 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 time 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. (L) 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 ejjistle 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 Je- rusalem ; 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 commonly 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 ejjislle 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 edu- cation 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 was written by Paul. Comp. Hug, Intro., § 159. INTRODUCTION. XUl § 2. To whom ivas the Epistle lorilten ? The epistle purports to have been written to ' the twelve tribes scattered abroad' — or the 'twelve tribes of the dispersion' — iv rj diaarcopa- ch. i. 1. See Notes on 1 Pet. i. 1, and Notes on ch. i. 1 of this epistle. No mention of the place 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.) Tliat 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 [)oints 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 over 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 denomina- tion, 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 (6) it beats on the face of it evidence of having been addressed to those who were regarded as Christians, ch. ii. 1 ; 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, passim. I regard the epistle, there- fore, as having been sent to those who were of Jewish origin, but who had em- braced 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 rea- soning in addressing his own countrymen. § 3. Where 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 tlie cmmtn/ with which the writer was familiar, and to certain features of natural scem-ry incidentally alluded to in the epistle. Thus, his native land was situated iint far from the sea (ch. i. 6; iii. 4); it was blessed with valuable productions, ns figs, oil, and wine (ch. iii. 12) ; there were springs of saline and fresh watrr with which he was familiar (ch. iii. 1 1) ; the land was much exposed to drought, and there were frequently reasons to apprehend famine from the want of rain (ch. v. 17,28) ; there were sad devastations produced, and to be dreaded, XIV INTRODUCTION. from a consuming, burning wind (ch. i. H) ; and it was a land in which the phenomena iitiown 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 lohen 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 de- struction 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 writ- ten 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 he admitted. As there is no evidence that it was written by any otiier 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, («) It was included in the olil 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; (i) 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. The evidence that 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 epislle 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 impoitance, therefore, to inquire into the foundation of this charge, for if it bo so, it is clear that either this coistle 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 neces- sary to inquire to wliat extent the author was acquainted with the writings of Paul, and then to ask whether tlie 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. 'J'his 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 possiJjly 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 fol- lowing : — i. 3. Knowing this, that the trying of your faith worketh patience. i. 2. Count it all joy when ye fall into divers temptations. i. 4. Wanting nothing, i. fi. He that wavereth is like a wave of the sea, driven with the wind and tossed. i. 12. When he is tried, he shall re- ceive the crown of life. i. 15. When lust hath conceived, it hringeth forth sin ; and sin, when it is finished, bringeth forth death. i. 18. That we should be a kind of first-fruits of his creatures. i. 21. Lay apart all filthiness and superfluity of naughtiness, 23, 24, 2.5. j 4. Religion requires us to bridle the ! tongue, to set a special guard on our I words, ver. 26. | 5. Religion requires us to be the friends of the fatherless and the widow, ' and to keep ourselves unspotted from the world, ver. 27. ' 1. James, a servant of God. On the meaning of the word servant iiT this connexion, see Note on Rom. i. 1. Comp. Note on Philem. 16. It is re-! markable that James does not call him- self an apostle ,- l)ut this does not prove { that the writer of the epistle was not j an apostle, for the same omission oc- curs in the epistle of John, and in the epistle of Paul to the Philippians, the Thessalonians, and to Philemon. It is remarkable, also, considering the rela- tion which James is supposed to have borne to the Lord Jesus as his ' brother' (Gal. i. 19; Intro. § 1), that he did not refer to that as constituting a ground of claim to his right to address others ; but this is only one instance out of many, in the New Testament, in which it is regarded as a higher honour to be the ' servant of God,' and to belong to his family, than to sustain any relations of blood or kindred. Comp. Matth. xii. 50. It may be ob- served also (Comp. the Intro, § 1), that this term is one which was peculiarly appropriate to James, as a man eminent for his integrity. His claim to respect and deference was not primarily founded on any relationship which he sus- tained ; any honour of birth or blood ; or even any external office, but on the fact that he was a 'servant of God.' ^ And of the Lord Jesus Christ. The < servant of the Lord Jesus,' is an ap- pellation which is often given to Chris- tians, and particularly to the ministers of religion. They are his servants, not in the sense that they are slaves, but in the sense that they voluntarily obey his will, and labour for him, and not for themselves, f To the twelve tribes which are scattered abroad. Gr, ' The twelve tribes which are in the dispersion,' or of the dispersion (Jj/ tv Staffrtopa). This word occurs only here and in 1 Pet. i. 1, and John vii. 35. It refers prof)erly to those who lived out of Palestine, or who were scattered among the Gentiles. There were two great ' dispersions ;' the East- ern and the Western. The first had its origin about the time when the ten tribes were carried away to Assyria, and in the time of the Babylonian captivity. In consequence of these events, and of the fact that large num- bers of the Jews went to Babylon, and A. D. 60.] CHAPTER I. 21 2. My brethren, count it all; joy" when ye fall into divers a mat. .5. li. 1 Pet. i. 13— iG. temptations ; other Eastern countries, for purposes of travel, commerce, &c., there were many Jevvs in the East in the times of the apostles. The other was the Western 'dispersion,' which commenced about the time of .Alexander the Great, and which was promoted by various causes, until there were large numbers of Jevi's in Egypt and along Northern Africa, in Asia Minor, in Greece proper, and even in Rome. To which of these classes this epistle was directed is not known ; but most probably the writer had particular reference to those in the East. See the Intro. § 2. The phrase < the twelve tribes,' was the common term by which the Jewish people were designated, and was in use long after the ten tribes were carried away, leaving, in fact, but two of the twelve in Pales- tine. Cnmp. Notes on Acts xxvi. 7. Many have supposed that James here addressed them as Jews, and that the epistle was sent to them as such. But this opinion has no probability; for(l) had this been the case, he would not have been likely to begin his epistle by saying that he was ' a servant of Jesus Christ,' a name so odious fo the Jews ; and (2) if he had spoken of himself as a Christian, and had ad- dressed his countrymen as himself a believer in Jesus as the Messiah, though regarding them as Jewf, it is incredible that he did not make a more distinct reference to the principles of the Chris- tian religion ; that he used no argu- ments to convince them that Jesus was the Messiah ; that he did not attempt to convert them to the Christian faith. It should be added, that at first most converts were made from those who had been trained in the Jewish fliith, and it is not improbable that one in Jerusalem, addressing those who were (Christians out of Palestine, would na- turally think of them as of Jewish origin, and would be likely to address them as appertaining to the 'twelve tribes.' The phrase ' the twelve tri lies' became also a sort of technical expres- sion to denote the people of God — the church. ^Greeting. A customary form of salutation, meaning, in Greek, to joy, io rejoice ; and implying that he wished their welfare. Comp. Acts xv. 23. 2. My brethren. Not brethren as Jews, but as Christians. Comp. ch. ii. 1. Tl Count it all joy. Regard it as a thing to rejoice in ; a matter which should afford you happiness. You are not to consider it as a punish- ment, a curse, or a calamity, but as a iit subject of felicitation. Comp. Notes Matth. V. 12. ^ When ye fall into divers temptations. On the meaning of the word temptations, see Notes on Matth. iv. 1. It is now commonly used in the sense of placing allure- ments before others to induce them to sin, and in this sense the word seems to be used in vs. 13, 14 of this chapter. Here, however, the word is used in the sense of trials, to wit, by persecution, poverty, calamity of any kind. These cannot be said to be direct inducements or allurements to sin, but they try the faith, and they show whether he who is tried is disposed to adhere to his faith in God, or whether he will apos- tatize. They so far coincide with temptations, properly so called, as to test the religion of men. They dijfer from temptations, properly so called, in that they are not brought before the mind for the express purpose of in- ducing men to sin. In this sense it is true that God never tempts men. vs. 13, 14. On the sentiment in the pas- sage before us, see Notes on 1 Peter, i. 6, 7. The word divers here refers to the various kinds of trials which they might experience — sickness, poverty, bereavement, persecution, &c. They were to count it a matter of joy that 22 3. Knowing this, that the try- i ing of your faith vvorketh" pa- tience. 4 But let patience Miave her a Ro. 5. 3. their religion was subjected to any thing liiat tried it. It is well for us to have the reality of our religion tested, in whatever way it may be done. 3. Knowing this, that the trfjing of your faith worketh patience. Patience is one of the fruits of such a trial, and the grace of patience is ivurth the trial which it may cost to procure it. This is one of the passages which show that James was acquainted with the writings of Paul. See the Intro. § 5. The sen- timent expressed here is found in Rom. V. 3. See Notes on that verse. Paul has carried the sentiment out farther, and shows that tribulation produces other effects than patience. James only asks that patience may have its perfect work, supposing that every Christian grace is implied in this. 4. But let patience hare her perfect work, -Jjet it be fairly developed ; let it produce its appropriate effects with- out being hindered. Let it not be ob- structed in its fair influence on the soul by tnurmurings, complaining or rebellion. Patience under trials is fit- ted to produce important effects on the soul, and we are not to hinder them in any manner by a perverse spirit, or by opposition to the vyill of God. Every one who is afflicted should desire that the fair effects of affliction should be produced on his mind, or that there should be produced in his soul pre- cisely the results which his trials are adapted to accomplish. ^ That ye may be perfect and entire. The meaning of this is explained in the following phrase — ' wanting nothing ;' that is, that there may be nothing lacking to complete your character. There may be the elements of a good character ; there may be sound princi- ples, but those principles may not be JAMES. [A. D. 60. perfect work, that ye may be [)erfect and entire, wanting no- thing. 5 If any of you lack wisdom, 6Lu. 8. 15; 21. 19. fully carried out so as to show what they are. Afflictions, perhaps more than any thing else, will do this, and we should therefore allow them to do all that they are adapted to do in de- veloping what is good in us. The idea here is, that it is desirable not only to have the elements or jmnciples of piety in the soul, but to have them fairly carried out, so as to show what is their real tendency and value. Comp. Notes on 1 Pet. i. 7. On the word perfect, as used in the Scripture, see Notes on Job i. ]. The word ren- dered entire (u7Mx7irjpoi.) means whole in every part. Comp. Notes on I Thess. v. 23. The word occurs only in these two places. The correspond- ing noun (oXox/.jypi'a) occurs in Acts iii. 15, rendered perfect souiidness. f Wanting nothing. « Being left in nothing ;' that is, every thing being complete, or fully carried out. 5. If any of you lack wisdom. Probably this refers particularly to the kind bf wisdom which they would need in their trials, to enable them to bear them in a proper manner, for there is nothing in which Christians more feel the need of heavenly wisdom than in regard to the manner in which they should bear trials, and what they should do in the perplexities, and dis- appointments, and bereavements that come upon them ; but the language employed is so general that what is here said may be applied to the need of wisdom in all respects, 'i'he parti- cular kind of wisdom which we need in trials is to enable us to understand their design and tendency ; to perform our duty under them, or the new du- ties which may grow out of them ; to learn the lessons which God designs to teach, for he always designs to teach A. D. 60.] CHAPTER I. let him ask of God, thafgiveth to all 7nen liberally, and upbraid- a Pr. 2. 3-6. us some valuable lessons by affliction ; and to cultivate such views and feel- ings as are appropriate under the pe- culiar forms of trial which are brought upon us; to find out the sins for which we have been afflicted, and to learn how we may avoid them in time to come. We are in great danger of going wrong when we are afflicted ; of complaining and murmuring; of evincing a spirit of insubmission, and of losing the benefits which we might have obtained if v.'e had submitted to the trial in a proper manner. So in all things we < lack wisdom.' We are short-sighted ; we have hearts prone to sin ; and there are great and important matters pertaining to duty and salva- tion on which we cannot but feel that we need heavenly guidance. H Let him ask of God. That is, for the spe- cific wisdom which he needs ; the very wisdom which is necessary for him in the particular case. It is proper to bear the very case before God ; to make mention of the specific want; to ask of God to guide us in the very matter where we feel so much embarrassment. It is one of the privileges of Christians, that they may not only go to God and ask him for thvit general wisdom which is needful for them in life, but that whenever a particular emergency arises, a case of perplexity and difficulty in regard to duty, they may bring that particular thing before his throne with the assurance that he will guide them. Comp. Ps. XXV. 9. Isa. xxxvii. 14. Joel ii. 17. t That giveth to all men liberal/)/. The word men here is sup- plied by the translators, but not impro- perly, though the promise should be regarded as restricted to those who «.s7r. The object of the writer was to encou- rage those who felt their need of wis- dom to go and ask it of God, and it would not contribute any thing to fur- 23 eth not ; and ' it shall be given him. nish such a specific encouragement to sSy of God that he gives to all men liberally whether they ask or not. In the Scripture the promise of divine aid is always limited to the desire. No blessing is promised to man that is not sought ; no man can feel that he has a right to hope for the favour of God who does not value it enough to pray for it; no one ought to obtain it who does 7iot prize it enough to ask for it. Comp. Matt. vii. 7, 8. The word rendered liberally (art/UiJs) means, properly, sim- ply ; that is, in simplicity, sincerity, reality. It occurs nowhere else in the New Testament, though the corre- sponding noun occurs in Rom. xii. 8. 2 Cor. i. 12; xi. 3, rendered simpli- city; in 2 Cor. viii. 2; ix. 13, ren- dered liberality, and liberal; 2 Cor. ix. 11, rendered boiintifulness ,- and Eph. vi. 5. Col. iii. 22, rendered sin- gleness, scil., of the heart. The idea seems to be that of openness, frankness, generosity ; the absence of all that is sordid and contracted ; where there is the manifestation of generous feeling, and liberal conduct. In a higher sense than in the case of any man, all that is excellent in these things is to be found in God ; and we may therefore come to him feeling that in his heart there is more that is noble and gene- rous in bestowing favours than in any other being. There is nothing that is stinted and close ; there is no partiality ; there is no withholding of his favour because we are poor, and unlettered, and unknown, t And upbraideth not. Does not reproach, rebuke, or treat harshly. He does not coldly repel us, if we come and ask what we need, though we do it often and with impor- tunity. Comp. Luke xviii. 1 — 7. The proper meaning of the Greek word is to rail at, reproach, revile, chide ; and the object here is probably to place the 24 JAMES, But "let him ask in faith, a Mar. U. -24. manner in which God bestows his fa- vours in contrast with what sometimes occurs among men. He does not re- proach or chide us for our past con- duct; for our foolishness; for our im- portunity in asking. He permits us to come in the most free manner, and meets us with a spirit of entire kind- ness, and with promptness in granting our requests. We are not always sure, when we ask a favour of a man, that we shall not encounter something that will be repulsive, or that will mortify us; vi^e are certain, however, when we ask a favour of God, that we shall never be reproached in an unfeeling manner, or meet with a harsh response. ^ And it shall be given him, Comp. Jer. xxix. 12, 13. "Then shall ye call upon me, and go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with your whole heart." See also Matt. vii. 7, 8 ; xxi. 22. Mark xi. 24. 1 John iii. 22 ; v. 14. This promise in regard to the wisdom that may be necessary for us, is absolute, and we may be sure that if it be asked in a proper manner it will be granted us. There can be no doubt that it is one of the things which God is able to impart ; which will be for our own good ; and which, there- fore, he is ever ready to bestow. About many things there might be doubt whether if they were granted, they would be for our real welfare, and therefore there may be a doubt whether it would be consistent for God to be- stow them ; but there can be no such doubt about ivisdom. That is always for our good, and we may be sure, therefore, that we shall obtain that, if the request be made with a right spirit. If it be asked in what way we may ex- pect he will bestow it on us, it may be replied, (1.) That it is through his word — by enabling us to see clearly [A. D. 60. nothing wavering. For he that wavereth, is like a wave of the the meaning of the sacred volume, and to understand the directions which he has there given to guide us; (2.) By the secret influences of his Spirit (a) suggesting to us the way in which we should go, and (Jj) inclining us to do that which is prudent and wise ; and (3.) By the events of his Providence making plain to us the path of duty, and removing the obstructions which may be in our path. It is easy for God to guide his people ; and they who ' watch daily at the gates, and wait at the posts of the doors' of wis- dom (Prov. viii. 34), will not be in danger of going astray. Ps. xxv. 9. 6. But let him ask in faith. See the passages referred to in ver. 5. Comp. Notes on Matt. vii. 7, and on Heb. xi. 6. We cannot hope to ob- tain any favour from God if there is not faith, and where, as in regard to the wisdom necessary to guide us, we are sure that it is in accordance with his will to grant it to us, we may come to him with the utmost confi- dence, the most entire assurance that it will be granted. In this case, we should come to God without a doubt that if we ask with a proper spirit, the very thing that we ask will be bestowed on us. We cannot in all other cases be so sure that what we ask will be for our good, or that it will be in accord- ance with his will to bestow it, and hence we cannot in such cases come v/ith the same kind of faith. We can then only come with unwavering con- fidence in God that he will do what is right and best, and that if he sees that what we ask will be for our good, he will bestow it upon us. Here, how- ever, nothing prevents our coming with the assurance that the very thing which we ask will be conferred on us. 1 No- thing wavering, (^^ty^htv fitaxptrdiiifi-oj) ' Doubting or hesitating as to nothing, or in no respect.' See Acts xx. 20; A. D. 60.] CHAPTER I. sea driven with the wind and tossed. 7 For let not that man think that he shall receive any thing of the Lord. 25 si. 13. In regard to the matter under consideration, there is to be no hesi- tancy, no doubting, no vacillation of the mind. We are to come to God with the utmost confidence and assur- ance. K For he that wavereth, is like a wave of the sea, &c. The propriety and beauty of this comparison will be seen at once. The wave of the sea has no stabiUty. It is at the mercy of every wind, and seems to be driven and tossed every way. So he that comes to God with unsettled convic- tions and hopes, is liable to be driven about by every new feeling that may spring up in the mind. At one mo- ment hope and faith impel him to come to God ; then the mind is at once filled with uncertainty and doubt, and the soul is agitated and restless as the ocean. Comp. Isa. Ivii. 20. Hope on the one hand, and the fear of not ob- taining the favour which is desired on the other, keep the mind restless and discomposed. 7. For let not thai man think thai he shall obtain any -thing from the Lord. Comp. Heb. xi. 6. A man can hope for favour from God only as he puts confidence in him. He sees the heart,'and if he sees that there is no belief in his existence, or his perfec- tions; no real trust in him, no reliance on his promises, his wisdom, his grace, it cannot be proper that he should grant an answer to our petitions. This will account sufficiently for the fact that there are so many prayers unanswered ; that we so frequently go to the throne of grace, and are sent empty away. A man that goes to God in such a state of mind, should not expect to receive any favour. 8. A double-minded man. The word 3 8 A double-minded man is unstable in all his ways. 9 Let the brother of low de- gree ' rejoice in that he is exalted. I or, glory. here used, hii^vxoii occurs only here and in ch. iv. 8. It means properly one who has two souls ; then one who is wavering or inconstant. It is applica- ble to a man who has ho settled prin- ciples, who is controlled by passion, who is influenced by popular feeling, who is now inclined to one opinion or course of conduct, and now to another. 1 Is unstable in all his ways. That is, not merely in regard to prayer, the point particularly under discussion, but in respect to every thing. From the instability which the wavering must evince in regard to prayer, the apostle lakes occasion to make the general re- mark concerning such a man, that stability and firmness could be expected on no subject. The hesitancy which he manifested on that one subject would extend to all; and we might expect to find such a man irresolute and undetermined in all things. This is always true. If we find a man who takes hold of the promises of God with finnness ; who feels the deepest assur- ance when he prays that God will hear prayer ; who always goes to him with- out hesitation in his perplexities and trials, never wavering, we shall find one who is firm in his principles, steady in his integrity, settled in his determina- tions, and steadfast in his plans of life ; a man whose character we shall feel that we understand, and in whom we can confide. Such a man eminently v.'as Luther ; and the spirit which is thus evinced by taking firmly hold of the promises of God is the best kind of religion. 9. Let the brother of low degree. This verse seems to introduce a new topic, which has no other connexion with what precedes than that the apos- 26 JAMES. [A. D. GO. 10 But the rich, in that he is made low : because as the flower tie is discussing the general subject of trials. Comp. ver. 2. Turning from the consideration of trials in general, he passes to the consideration of a par- ti^idar kind of trials, that which results from a change of circumstances in life, from poverty to affluence, and from affluence to poverty. The idea which seems to have bnen in the mind of the apostle is, that there is a great and important trial of faith in any reverse of circumstances ; a trial in being elevated from poverty to riches, or in being depressed from a state of affluence to want. Wherever change occurs in the external circumstances of life, there a man's religion is put to the test, and there he should feel that God is trying the reality of his faith. The phrase ' of low degree' (rartfivoj) means one in humble cir- cumstances ; one of lowly rank or em- ployment ; one in a condition of de- pendence or poverty. It stands here particularly opposed to one who is rich, and the apostle doubtless had his eye, in the use of this word, on those who had been poor. ^ Rtjoice, marg. gluri/. Not because, being made rich, he has the means of sensual gratification and indulgence ; not because he will now he regarded as a rich man, and will feel that he is above want ; not even because he will have the means of doing good to others. Neither of these was the idea in the mind of the apostle, but it was, that the poor man that is made rich should rejoice because his faith and the reality of his religion, arc now tried ; because a test is fur- nished which will show, in the new circumstances in which he is placed, whether his piety is genuine. In fact, there is almost no trial of re- ligion which is more certain and decisive than that furnished by a sudden transition from poverty to affluence, from adversity to prospe- of the grass" he shall pass away. a Is. 40. 6. rity, from sickness to health. There is much religion in the world that will bear the ills of poverty, sick- ness, and persecution ; or that will bear the temptations arising from pros- perity, and even affluence, which will not bear the transition from one to the other, as there is many a human frame that could become accustomed to bear either the steady heat of the equator, or the intense cold of the north, that could not bear a rapid transition from the one to the other. See this thought illustrated in the Notes on Phil. iv. 12. 1 In that he is exulted. A good man might rejoice in such a transition be- cause it would furnish him the means of being more extensively useful ; most persons would rejoice because such a condition is that for which men com- monly aim, and because it would fur- nish them the means of display, of sensual gratification, or of ease ; but neither of these is the idea of the apostle. The thing in which we are to rejoice in the transitions of life is, that a test is furnished of our piety ; that a trial is applied to it which ena- bles us to determine whether it is genuine. The most important thing conceivable for us is to knovif whether we are true Christians, and we should rejoice in every thing that will enable us to settle this point. 10. But the rich, in that he is made low. That is, because his pro- perty is taken away, and he is made poor. Such a transition is often the source of the deepest sorrow, hut the a[ioslle says that even in that a Chris- tian may find occasion for thaTdvpgiving. The reasons for rejoicing in this man- ner, wliich the apostle seems to have had in view, were these: (1) because it furnished a test of the reality of re- ligion, by showing that it is adapted to sustain the soul in this great trial ; that it cannot only bear prosperity, but that A. D. 60.] CHAPTER I. 11 For the sun is no sooner risen with a burning heat, but it vvhhereth the grass, and tlie flower thereof falieth, and the it can bear the rapid transition from that state to one of poverty ; anil (2) because it would furnish to the mind an impressive and salutary illustration of the fact that all earthly glory is soon to fade away. I may remark here, that the transition from affluence to poverty is often borne by Christians with the manifestation of a most lovely spirit, and with an entire freedom from murmuring and complaining. Indeed, there are more Christians who could safely bear a transition from affluence to poverty, from prosperity to adversity, than there are who could bear a sudden transition from poverty to affluence. Sdme of the loveliest exhibitions of piety which I have ever witnessed have been in such transitions ; nor have I seen occasion anywhere to love reli- gion more than in the ease, and grace, and cheerfulness, with which it has enabled those accustomed long to more elevated walks, to descend to the com- paratively humble lot where God places them. New grace is imparted for this new form of trial, and nev/ traits of Christian character are developed in these rapid transitions, as some of the most beautiful exhibitions of the laws of matter are brought out in the rapid transitions in the laboratory of the chemist. ^ Because as the flower of fke grass he shall pass away. That is, since it is a fact that he will thus pass away, he should rejoice that he is re- minded of it. He should, therefore, esteem it a favour that this lesson is brought impressively before his mind. To learn this effectually, though by the loss of property, is of mote value to him than all his wealth would be if he were forgetful of it. The comjia- rison of worldly splendour with the fading flower of the field, is one that is common in Scripture. It is probable 27 grace of the fashion of it perish- eth: so also shall the rich man fade away in his ways. 12 Blessed is the man that that James had his eye on the pas- sage in Isaiah xl. 6 — 8. See Notes on that passage. Comp. Notes on 1 Pet. i. 24, 25. See also Ps. ciii. 15. Matt, vi. 28— -.30. 1 1 . For the sun is no sooner risen with a burning heat. Isaiah (xl. 7) employs the word wind, referring to a burning wind that dries up the flowers. It is probable that the a[)Ostlc also refers not so much to the sun itself, as to the hot and fiery wind called the simoom, which often rises ivith the sun, and which consumes the green herbage of the fields. So RosenmiJller and Bloom- field interpret it. ^ It withereth the grass. Isa. xl. 7. It withereth the stalk, or that which, when dried, pro- duces hay or fodder; the word here used being commonly employed in the latter sense. The meaning is, that the efTect of the hot wind is to wither the stalk or spire which supports the flower, and when that is dried up, the flower itself fails. This idea will give increased beauty and appropriateness to the fig- ure — that man himself is blasted and withered, and then that all the external splendour which encircled him falls to the ground, like a flower whose sup- port is gone. ^ And the grace of the fashion of it perisheth. Its beauty dis- appears. *{ So shall the rich man fade away in his ivays. That is, his splen- dour, and all on which he prided him- self, shall vanish. The phrase 'in his ways,' according to Rosenmiiller, refers to his counsels, his plans, his purposes; and the meaning is, that the rich man, with all by which he is known, shall vanish. A man's ' ways,' that is, his mode of life, or those things by which he appears before the world, may have somewhat the same relation to him which the flower has to the stalk on which it grows, and by which it is sua- 28 endureth temptation: for when he is tried, he shall receive the crown" of life, which'' the Lord tained. The idea of James seems to he, that as it was indisputable that the rich man inust soon disappear, with all that he had of pomp and splendour in the view of the world, it was well for him to he reminded of it by every change of condition; and that he should therefore rejoice in the providential dis- pensation by which his property would be taken away, and by which the real- ity of his religion would be tested. We should rejoice in any thing by which it can be shown whether we are pre- pared for heaven or not. 1 2. Blessed is the man that endureth teniplalion. The apostle seems here to use the word lenipfaliun in the most general sense, as denoting ant/ thing that will try the reality of religion, whether afiliction, or persecution, or a direct inducement to sin placed before the mind. The word temptation ap- pears in this chapter to be used in two senses; and the question may arise, why the apostle so employs it. Comp. vs. 2, 13. But, in fact, the word temptation is in itself of so general a character as to cover the whole usage, and to justify the manner in which it is employed. It denotes any thing that will try or test the reality of our religion ; and it may be applied, there- fore, either to afflictions or lo direct so- licitations to sin; the latter being the sense in which it is now commonly employed. In another respect, also, essentially the same idea enters into both the ways in which the word is employed. Affliction, persecution, sick- ness, &c., may be regarded as, in a certain sense, temptations to sin ; that is, the question comes before us whe- ther we will adhere to the religion on account of which we are persecuted, or apostatise from it, and escape these sufferings ; whether in sickness and losses we will be patient and submis- JAMES. [A. D. 00. hath promised to them that love him. a2Ti. 4. 8. Re. 2. 10. i la. 64. 4. sive to that God who lays his hand upon us, or revolt and murmur. In each and every case, whether by afflic- tion, or by direct allurements to do wrong, the question comes before the mind whether we have religion enough to keep us, or whether we will yield to murmuring, to rebellion, and to sin. In these respects, in a general sense, all forms of trial may be regarded as temptation. Yet in the following verse (13) the apostle would guard this from abuse. So far as the form of trial involved an allurement or inducement to sin, he says that no man should re- gard it as from God. That cannot be his design. The tria/ is what he aims at, not the sin. In the verse before us he says, that whatever may be the form of the trial, a Christian should rejoice in it, for it will furnish an evidence that he is a child of God. 1 For ivhen he is tried. In any way — if he bears the trial, ^f He shall receive the crown of life. See Notes on 2 Tiin. iv. 8. It is possible that James had that pas- sage in his eye. Comp. the Intro., § 5. f Which the Lord hctlli promised. The sacred writers often speak of such a crown as promised, or as in reserve for the children of God. 2 Tiin. iv. 8. 1 Pet. v. 4. Rev. ii. 10 ; iii. 11 ; iv. 4. 1 Those that love him. A common expression to denote those who are truly pious, or who are his friends. It is sufficiently distinctive to characterize them, for the great mass of men do not love God. Comp. Rom. i. 30. 13. Let no ?nan say ichen he is tempted, I am tempted of God. See the remarks on the previous verse. The apostle here seems to have had his eye on whatever there was in trial of any kind to induce us to commit sin — whe- ther by complaining, by murmuring, by apostacy, or by yielding to sin. So far as that was concerned, he said that A. D. 60.] CHAPTER I. 13 Let no man say when he is tempted, I am tempted of God : for God cannot be tempted with no one should charge it on God. He did nothing in any way with a view to induce men to do evil. That was only an incidental thing in the trial, and was no part of the divine purpose or design. The apostle felt evidently that there was great danger, from the general manner in which the word temptation was used, and from the perverse tendency of the heart, that it would he charged on God that he so arranged these trials, and so influenced the mind, as to present inducements to sin. Against this, it was proper that an inspired apostle should hear his so- lemn testimony; so to guard the whole subject as to show that whatever there was in any form of trial that could be regarded as an inducement or allure- ment to sin, is not the thing which he contemplated in the arrangement, and does not proceed from him. It has its origin in other causes ; and if there was nothing in the corrupt human mind j/se//" leading to sin, there would be nothing in the divine arrangement that would produce it. ^ For God cannot be templed with evil. Marg. evils. The sense is the same. The object seems to be to show that in re- gard to the whole matter of temptation it does not pertain to God. Nothing can be presented to his mind as an in- ducement to do wrong, and as little can he present any thing to the mind of man to induce him to sin. Tempt- ation is a subject which does not per- tain to him. He stands aloof from it altogether. In regard to the particular statement here, that ' God cannot be tempted with evil,' or to do evil, there can be no doubt of its truth, and it furnishes the highest security for the welfare of the universe. There is no- thing in him that has a tendency to wrong; there can be nothing presented from without to induce him to do 3* 29 'evil, neither tempteth he any man : lOr, evils. wrong. (1.) There is no evil passion to be gratified, as there is in men; (2.) There is no want of power, so that an allurement could be presented to seek what he has not; (3.) There is no want of wealth, for he has infi- linite resources, and all that there is or can be is his ( Ps. I. 1 0, 11) ; (4.) There is no want of happiness, that he should seek happiness in sources which are not now in his possession. Nothing, therefore, could be presented to the di- vine mind as an i)iducement to do evil. 1 Neither tempteth he any man. That is, he places nothing before any human being with a view to induce him to do wrong. This is one of the most positive and unambiguous of all the declarations in the Bible, and one of the most important. It may bo added, that it is one which stands in opposition to as many feelings of the human heart as perhaps any other one. We are perpetually thinking — the heart suggests it constantly — that God does place before us inducements to evil, with a view to lead us to sin. This is done in many ways: (a) Men take such views of his decrees as if the doctrine implied that he meant that we should sin, and that it could not he otherwise than that we should sin. (6) It is felt that all things are under his control, and that he has made his arrangements with a design that men should do as they actually do. (c) It is said that he has created us with just such dispositions as we actually have, and knowing that we would sin. (n?) It is said that, by the arrangements of his Providence, he actually places in- ducements before us to sin, knowing that the eflect will be that we will fall into sin, when he might easily have prevented it. (e) It is said that he sutlers some to tempt others, when he might easily prevent it if he chose, and 30 JAMES. [A. D. 60. 14 But every man is tempted, Iceived, it bringeth forth sin : and wiien he is drawn away of his sin, when it is finished, bringeth own "lust, and enticed. forth death." 15 Then when lust hath ''con- oHos. u. 9. * Job i5. 35. cRo. 6. 21-23. that this is the same as tempting them himself. Now, in regard to these things, there may be much which we cannot explain, and much which often troubles the heart even of the good ; yet the passage before us is explicit on one point, and all these things ymist be held in consistency with that — that God does not place inducements before us ivi/k a view that we should sin, or in order to lead us into sin. None of his decrees, or his arrangements, or his desires, are based on that, but all have some other purpose and end. 1'he real force of temptation is to be traced to some other source — to ourselves, and not to God. See the next verse. 14. But every man is tempted when he is drawn away of his own lust. That is, the fountain or source of atl temptation is in man himself. It is true that external inducements to sin may be placed before him, but they would have no force if there was not something in himself to which they corresponded, and over which they might have power. There must be some ' lust ;' some desire ; some incli- nation ; something which is unsatisfied now, which is made the foundation of the temptation, and which gives it all its power. If there were no capacity for receiving food, or desire for it, ob- jects placed before us appealing to the appetite could never be made a source of temptation ; if there were nothing in the soul which could be regarded as the love of acquisition or possession, gold would furnish no tem|)tation ; if there were no sensual propensities, we should be in that quarter above the power of temptation. In each case, and in every form, the power of the temptation is laid in some propensity of our nature, some desire of that which we do not now possess. The word rendered '/its/' in this place (tTti^vfiia), is not employed here in the narrow sense in which it is now commonly used, as denoting libidinousness. It means desire in general ; an earnest wish for any thing. Notes, Ejih. iv. 23. It seems here to be used with re- ference to the original propensities of our nature — the desires implanted in us, which are a stimulus to employ- ment — as the desire of knowledge, of food, of power, of sensual gratifications — and the idea is, that a man may be drawn along by these beyond the pre- scribed limits of indulgence, and in the pursuit of objects that are forbidden. He does not stop at the point at which the law requires him to stop, and is therefore guilty of transgression. This is the source of all sin. The original propensity may not be wrong, but may be perfectly harmless — as in the case of the desire of food, &c. Nay, it may furnish a most desirable stimulus to action ; for how could the human pow- ers be called forth, if it were not for thisl The error, the fault, the sin, is not restraining the indulgence where we are commanded to do it, either in regard to the objects sought, or in re- gard to the degree of indulgence. 1 And enticed. Entrapped, caught ; that is, he is seized by this power and held fast ; or he is led along and be- guiled until he falls into sin, as in a snare that springs suddenly upon hiin. 15. Then when lust hath conceived. Comp. Job XV. 3.5. The allusion here is obvious. The meaning is, when the desire which we have naturally is quickened, or made to act, the result is that sin is produced. As our desires of good lie in the mind by natui'e ; as our j)ropensilies exist as they were cre- ated, they cannot be regarded as sin, or treated as such, but when they are A, D. 60.] CHAPTER I. itiilulgod ; when plans of gratification ' are finmed ; when they are developed in actual hte, the effect is sin. In the mere desire of good, of happiness, of fijod, ol raiment, there is no sin; it be- comes sin when indulged in an impro- per manner, and when it leads us to seek thiit which is forbidden — to in- vade the rights of others, or in any way to violate the laws of God. The Rab- bins have a metaphor which strongly expresses the general sense of this pas- sage: "Evil conciipiscence is at the beginning like the thread of a spider's web ; afterwards it is like a cart rope." Sanhedrln, fol. 99. t It briii^eth forlh sin. The result is sin ; open, actual sin. When that which is con- ceived in the heart is matured, it is seen to be sin. The design of all this is to show that sin is not to be traced to God, but to man himself; and in order to this, the apostle says that there is enough in the heart of man to ac- count for all actual sin, without sup- posing that it is caused by God. The solution which he gives is, that there are certain propensities in man which, when they are sutfered to act them- selves out, will account for all the sin in the world. In regard to those na- tive propensities themselves, he does not sai/ whether he regards them as sinful and blameworthy or not; and the prol)ability is, that he did not design to enter into a formal examination, or to inake a formal statement, of the nature of these propensities themselves. He looked at man as he is — as a creature of God — as endowed with certain ani- mal propensities — as seen in fact to have strong passions by nature, and he showed that there was enough in him to account for the existence of sin without bringing in the agency of God, or charging it on him. In reference to those propensities, it may be observed that there are two kinds, either of which may account for the existence of sin, but which are frequently both combined. There are, first, our natu- j 31 ral propensities ; those which we have as men, as endowed with an animal nature, as having constitutional desires to be gratified, and wants to he sup- plied. Such Adam had in innocence ; such the Saviour had ; and such are to be regarded as in no respect in them- selves sinful and wrong. Yet they may, in our case, as they did in Adam, lead us to sin, because, under their strong influence, we may be led to de- sire that which is forbidden, or which belongs to another. But there are, secondly, the propensities and inclina- tions which we have as the result of the fall, and which are evil in their nature and tendency ; which as a mat- ter of course, and especially when com- bined with the former, lead to open transgression. It is not always easy to separate these, and in fact they are often combined in producing the actual guilt of the world. It often requires a close analysis of a man's own mind to detect these dilFerent ingredients in his conduct, and 'the one often gets the credit of the other. The apostle James seems to have looked at it as a simple matter of fact, with a common sense view, by saying that there v/ere desires (frtt^Lmoj) in a man's own mind which would account for all the actual sin in the world, without charging it on God. Of the truth of this, no one can entertain a doubt. t A7id sin, when it is finished, bringeth forth death. The result of sin, when it is fully carried out, is death — death in all forms. The idea is, that death, in whatever form it exists, is to be traced to sin, and that sin will naturally and regularly produce it. There is a strong similarity between this declaration and that of the apostle Paul (Rom. vi. 21 — 23), and it is probable that James had that passage in his eye. See the sentiment illustrated in the Notes on that passage, and on Romans v. 12. Any one who indulges in a sinful thought or corrupt desire, should reflect that it may end in death — death tern- 32 JAMES. [A. D. 60. 16 Do not err, my beloved brethren. 17 Every "good gift, and every perfect gift is from above, and aJno. 3. 27. lCo.4. 7. poral and eternal. Its natural tendency will be to produce such a death. This reflection should induce us to check an evil thought or desire at the beginning. Not for one moment should we indulge in it, for soon it may secure the mas- tery and be beyond our control, and the end may be seen in the grave, and the awful world of wo. 16. Do not err, my beloved brethren. This is said as if there were great dan- ger of error in the point under consi- deration. The point on which he would guard them, seems to have been in respect to the opinion that God was the author of sin, and that the evils in the world are to be traced to him. There was great danger that they would embrace that opinion, for experience has shown that it is a danger into which men are always prone to fall. Some of the sources of this danger have been already alluded to. Notes on ver. 13. To meet the danger, he says that, so far is it from being true that God is the source of evil, he is in fact the author of all that is good: every good gift, and every perfect gift (ver. 17), is from him. ver. 18. 1 7. Every good gift, and every per- fect gift. The difference between good and perfect here, it is not easy to mark accurately. It may be that the former means that which is bene- volent in its character and tendency ; the latter that which is entire, where there is nothing even apparently want- ing to complete it ; where it can be re- garded as good as a whole and in all its parts. The general sense is, that God is the author of all good. Every j thing that is good on the earth we are to trace to him ; evil has another origin. ' Comp. Matth. xiii. 28. T Is from I above. From God, who is often repre- j Cometh down from the Father of lights, with whom *is no va- riableness, neither shadow of turning. JlSa. 15. 29. Mai. 3. 6. sented as dwelling above — in heaven. ^ And Cometh down from the Father of lights. From God, the source and fountain of all light. Light, in the Scriptures, is the emblem of knowledge, purity, happiness ; and God is often represented as light. Comp. 1 John i. 5. Notes 1 Tim. vi. 16. There is, doubtless, an allusion here to the heavenly bodies, among which the sun is the most brilliant. It appears to us to be the great original fountain of light, diffusing its radiance over all worlds. No cloud, no darkness seems to come from the sun, but it pours its rich efful- gence on the farthest part of the uni- verse. So it is with God. There is no darkness in him (1 John i. 5) ; and all the moral light and purity which there is in the universe is to be traced to him. The word Father here is used in a sense which is common in Hebrew (Comp. Notes Matth. i. 1) as denoting that which is the source of any thing, or that from which any thing proceeds. Comp. Notes on Isa. ix. 6. T[ With whom is no variable- 7iess, neither shadoia of turning. The design here is clearly to contrast God with the sun in a certain respect. As the source of light, there is a strong resemblance. But in the sun there are certain changes. It does not shine on all parts of the earth at the same timii, nor in the same manner all the year. It rises and sets ; it crosses the line and seems to go far to the south, and sends its rays obliquely on the earth; then it ascends to the north, recrosses the line, and sends its rays obliquely on southern regions. By its revolu- tions it produces the changes of the seasons, and makes a constant variety on the earth in the productions of dif- ferent climes. In this respect God is A. D. 60.] CHAPTER I. 33 18 Of "his own will begat he we should be a kind of first-fruits us with the word of truth, that 'of his creatures. a Jiio. 1. 13. not iiulceJ like the sun. With him thore is no variableness, not even the appearance of turning. He is always the same, at all seasons of (he year, and in all ages; there is no change in his character, his mode of being, his purposes and plans. What he was millions of ages before the world.s were made, he is now ; what he is now he will be countless millions of ages hence. We may be sure that whutever changes there may be in human affairs; whatever reverses we may undergo ; whatever oceans we may cross, or whatever mountains we may climb, or in whatever worlds we may hereafter take up our abode, God is the same. — 'J'he ivord which is here rendered variableness (rtapaX?tay^) oc- curs nowhere else in the JNew Testa- ment. It means change, alteration, vicissitude, and would properly be ap- plied to the changes observed in a.s- tronomy. See the examples quoted in Wetslein. The phrase rendered shadow of turning would properly refer to the different shade or shadow cast by the sun from an object, in its various revo- lutions, in rising and setting, and in its changes at the different seasons of the rear. God, on the other hand, is as if the sun stood in the meridian at noon-day, and never cast any shadow. 18. Of his own will. Gr. willing. j3ov?.r2rfij. The idea is, that the fait that we are ' begotten' to be his chil- dren is to be traced solely to his will. He purposed it, and it was done. The antecedent in the case on which all de- pended was the sovereign will of God. See this sentiment e.xplained in the Notes on John i. 13. Comp. Notes on Eph. i. 5. When it is said, however, that he has done this by his mere ivill, it is not to be inferred that there Was no reason why it should be done, or that the exercise of his will was iJe. 2. 3. Ep. 1. ]-2. Re. 14. 4. arbitrary, but only that his will deter- ] mined the matter, and that is the cause of our conversion. It is not to be inferred that there are not in all cases good reasons why God wills as he does, though those reasons are not often stated to us, and perhaps we could not comprehend them if they were. The object of the statement \ here .seems to be to direct the mind up to God as the source of good and not evil; and among the most eminent illustrations of his goodness is this, that by his mere will, without any ex- ternal power to control him, and where there could be nothing but benevolence, he has adopted us into his family, and given us a most exalted condition, as renovated beings, amon^ his creatures. 1 Begat he us. The Greek word here is the same which in ver. 15 is ren- dered ' bringeth forth' — '^ sin bringet/t forth death." The word is perhaps; designedly used here in contrast with that, and the object is to refer to a dit- ferent kind of production, or bringing forth, under the agency of sin, and the agency of God. The meaning here is, that we owe the beginning of our spiritual life to God. H With the word\ of truth. By the instrumentality of truth. It was not a mere creative act, but it was by truth as the seed or germ. There is no effect produced in our minds in regeneration which the truth is not fitted to produce, and the agency of God in the case is to secure its fair and full influence on the soul. Tf That we should be a kind of first-fruits of his creatures. Comp. Eph. i. 12. For the meaning of the word rendered first-fruits, see Note on Rom. viii. 2.3. Comp. Rom. xi. 6 ; xvi. 5. 1 Cor. xv. 30, 23; xvi. 15. Rev. xiv. 4. It does not elsewhere occur in the New Testa- ment. It denotes properly that which is first taken from any thing ; the por- 34 JAMES. [A. D. GO. 19 Wherefore, my beloved brethren, let every man be swift tion which was usually offered to Gocl. The phrase here does not priiiiarily denote eminence in honour or degree, but refers rather to time — the first in time; and in a secondary sense it is then used to denote the honour attached to that circumstance. The meaning here is, either (1) that, under the gospel, those who were addressed by the apos- tles had the honour of being first called into his kingdom as a part of that glorious harvest which it was designed to gather in this world, and that the • goodness of God was manifested in I thus furnishing the first-fruits of a most glorious harvest; or (2) the re- ference may be to the rank and dignity which all who are born again would have among the creatures of God in virtue of the new birth. 19. Wherefore, my beloved brethren. The connexion is this : 'since God is the only source of good ; since he tempts no man ; and since by his mere sovereign goodness, without any claim on our part, we have had tlie high hon- our conferred on us of being made the first-fruits of his creatures, we ought to be ready to hear his voice, to sub- due all our evil passions, and to bring our souls to entire practical obedience.' The necessity of obedience, or the doc- trine that the gospel is not only to be learned but practised, is pursued at length in this and the following chapter. The particular statement here (vs. 19 — 21) is, that religion requires us to be meek and docile ; to lay aside all irrita- bility against the truth, and all pride of opinion, and all corruption of heart, and to receive meekly the ingrafted word. See the analysis of the chapter. K Let every man be swift to hear, ^low to speak. That is, primarily, to hear God ; to listen to the instructions of that truth by which we have been begottoD, and brought into so near re- to hear, slow "to speak, slow ''to vvratli : a Ec. 5. 2. b Pr. 10. 32. lation to him. At the same time, though this is the primary sense of the phrase here, it may be regarded as inculcating the general doctrine that we are to be more ready to hear than to speak ; or that we are to be disposed to learn always, and from any source. Our approj)riate condition is rather that of learners than instructors ,■ and the attitude of mind which we should cul- tivate is that of a readiness to receive information from any quarter. The ancients have some sayings on this suliject which are well worthy of our attention. " Men have two ears, and but one tongue, that they should hear more than they speak." " The ears are always open, ever ready to receive instruction ; hut the tongue is sur- rounded with a double row of teeth, to hedge it in, and to keep it within proper bounds." See Benson. So Va- lerius Maximus, vii. 2. 'How noble was the response of Xenocrates ! When he met the reproaches of others with a profound silence, some one asked him why he alone was silent 1 Because, says he, I have sometimes had occasion ' to regret that I have spoken, 7iever that I icas silent.' See Wetstein. So the son of Sirach, ' Be swift to hear, and with deep consideration (iv ^azpo^v^d'a) give answer.' ch. v. 11. So the Uab- biiis have some similar sentiments. "Talk little and work much." Pirkey Aboth. c. i. 15. "The righteous speak little and do much ; the wicked speak much and do nothing." Bava Metsia, fol. 87. A sentiment similar to that before us is found in Ecclesiastes v. 2. " Be not rash with thy mouth, and let not thine heart be hasty to ultor any thing before God." SoProv. x. 19. "In the multitude of words there wanteth not sin." xiii. .3. " He that keepeth) his mouth keepeth his life." xv. 2. " The tongue of the wise useih know- A. D. 60.] CHAPTER I. 35 20 For the wrath of man | 21 Wherefore lay apart "all worketh not the ris^hteousness filthiness and superfluity of of God. ledge aright, but the mouth of fools poureth out foolishness." ^ S/oiv to wrath. That is, we are to govern and restrain our temper; we are not to give indulgence to excited and angry pas- sions. Comp. Prov. xvi. 32. " He tliat is slow to anger is greater than the mighty ; and he that ruieth his spirit than he that takcth a city." See also on this subject, Job v. 2. Prov. xxxvii. 8; xi. 17; xiii. 10; xiv. 16; xv. 18; xix. 19 ; xxii. 24; xxv. 28. Eccl. vii. 9. Rom. xii. 17. 1 Thess. v. 14. 1 Pet. iii. 8. The particular point here is, however, not that we should be slow to wrath as a general habit of mind, which is in- deed most true, but in reference par- ticularly ^0 the reception of the truth. We should lay aside ail anger and wrath, and should come to the investi- gation of truth with a calm mind, and an impetturbed spirit. A state of wrath or anger is always unfavourable to the investigation of truth. 8uch an inves- tigation demands a calm spirit, and he whose mind is excited and enraged is not in a condition to see the value of truth, or to weigh the evidence for it. 20. For the irvrath of man worketh not the righteousness of God. Docs not produce in the life that righteous- ness which God retjuires. Its tendency is not to incline us to keep the law, but to break it; not to induce us to em- brace the truth, but the opposite. The meaning of this passage is not that our wrath will make God either more or less righteous ; but that its tendency is not to produce that upright course of life, and love of truth, v^'hich God requires. A man is never fwre of doing right under the influence of excited feelings; he may do that which is in the highest sense wrong, and which he will re- gret all his life. The particular mean- ing of this passage is, that wrath in a Col. 3. 5-8. He. 12. 1. 1 Pe. 2. 1, 2. the mind of man will not have any tendency to make him righteous. It is only that candid state of mind which will lead him to embrace the truth .which can be hoped to have such an effect. 21. Wherefore. In view of the fact that God has begotten us for his own service ; in view of the fact that ex- cited feeling tends only to wrong, let us lay aside all that is evil, and submit ourselves wholly to the influence of truth, f Lay apart all filthiness. The word here rendered filthiness, occurs nowhere else in the New Testament. It means properly filth ; and then is applied to evil conduct considered as disgusting or offensive. Sin may be contemplated as a wrong thing ; as a violation of law ; as evil in its nature and tendency, and therefore to be avoided ; or it may be contemplated as dixgusting, offensive, loathsome. To a pure mind this is one of its most odious characteristics; for to such a mind sin in any form is more loathsome than the most offensive object can be to any of the senses. ^ And superfluity of naughtiness. Literally, ' abSunding of evil.' It is rendered by Doddridge, " overflowing of malignity ;" by Tindal, "su[)erfluity of maliciousness;" by Benson, "superfluity of malice;" by Bloomfield, '• petulance." The phrase ' superfluity of naughtiness,' or of evil, does not exactly express the sense, as if we were only to lay aside that which abounded, or which is superfluous, though we might retain that which does not come under this description ; but the object of the apostle is to ex- press his deep abhorrence of the thing referred to by strong and emphatic language. He had just spoken of sin in one aspect, as filthy, loathsor.ii, de- testable ,- here he designs to express 36 JAMES. f A. D. GO. naughtiness, and receive with ' word, and not hearers only, de- meekness the engrafted word, ceiving your own selves. 23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass : which is able to save your souls. 22 But be ye doers "of the a Mat. 7. 21. his abhorrence of it by a still more emphatic description, and he speaks of it not merely as an evil, but as an evil abounding, overflowing ,- an evil in the highest degree. The thing referred to had the essence of evil in it (xaxta) ; but it was not merely evil, it was evil that was aggravated, that was over- flowing, that was eminent in degree (rtspwasitt). The particular reference in these passages is to the reception of the truth, and the doctrine taught is, that a corrupt mind, a mind full of sensuality and wickedness, is not fa- vourable to the reception of the truth. It is not fitted to see its beauty, to appreciate its value, to understand its just claims, or to welcome it to the soul. Purity of heart is the best pre- paration always for seeing the force of truth. 1 And receive with meek- ness. That is, open the mind and heart to instruction, and to the fair influence of truth. Meekness, gentleness, docility, are everywhere required in receiving the instructions of religion, as they are in obtaining knowledge of any kind. See Notes on Matth. xviii. 2, 3. "J The engrafted word. The gospel is here represented under the image of that ■which is implanted or engrafted from another source ; by a figure that would be readily understood, for the art of engrafting is everywhere known. Sometimes the gospel is represented under the image of seed sown (Uomp. Mark vi. 14, seq.) ; but here it is under ' die figure of a shoot implanted or en- grafted, that produces fruit of its own, whatever may be the original character of the tree into which it is engrafted. Comp. Notes on Rom. xi. 17. The meaning here is, that we should allow the principles of the gospel to be thus engrafted on our nature; that however crabbed or perverse our nature may be; or however bitter and vile the fruits which it might bring forth of its own accord, it might, through the engrafted word, produce the fruits of righteous- ness. ^ Which is able to save your souls. It is not, therefore, a weak and powerless thing, merely designed to show its own feebleness, and to give occasion for God to work a miracle ,- but it has power, and is adapted to save. Comp. Notes on Rom. i. 16; 1 Cor. i. 18; 2 Tim. iii. 15. 22. But be ye doers of the word, and not hearers only. Obey the gospel, and do not merely listen to it. Comp. Matth. vii. 21. *5 Deceiving your own selves. It is implied here, that by merely hearing the word but not doing it, they would deceive their own souls. The nature of this deception was this, that they would imagine that that was all which was required, whereas the main thing was that they should be obeditmt. If a man supposes that by a mere punctual attendance on preach- ing, or a respectful 'attention to it, he has done all that is required of him, he is labouring under a most gross self- deception. And yet, there are multi- tudes who seem to imagine that they have done all that is demanded of them when they have heard attentively the word preached. Of its influence on their lives, and its claims to obedience, they are utterly regardless. 23, 24. For if any be, &c. The ground of the comparison in these verses is obvious. I'he apostle refers to what all persons experience, the fact that we do not retain a distinct impres- CHAPTER I. 87 A. D. 60.] '24 For he beholdeth himself, ' the perfect law of liberty, 'and 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 'shall be 25 But whoso looketh "into blessed in his 'deed. b Ps. 119. 45. c Lu. 6. 47, &c. > or, doing' a 2 Co. 3. 18. sion of ourselves after we have looked in a mirror. While actually looking in the mirror, we see all our features, and can trace them distinctly ; when we turn away, the image and the im- pression both Vanish. When looking in the mirror, we can see ail the defects on his part, but to what is known to occur as a matter of fact. T What manner of person he ivas. How he looked ; and especially if there was any thing in his appearance that re- quired correction. 2.5. But whoso looketh (rtapazv^oif)- 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 ; I 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 it gives no uneasiness, and, even if ca- j pable of correction, we take no pains to remove it. So when we hear the word of God. It is like a mirror held up before us. In the perfect precepts of the law, and the perfect requirements of the gospel, we see our own short- comings and defects, and perhaps think that we will correct them. But we turn away immediately, and forget it all. If, however, we were " doers of the word," we should endeavour to remove all those defects and blemishes in our moral character, and to bring our whole souls into conformity with what the law and the gospel require. The phrase ' natural face' (Gr. face of birth') means the face or appearance which we have in virtue of our natural birth. The word glas^ here means mirror. Glass was not commonly on I Pet. i. 12. The idea here is that of a close and attentive observation. The object is not to contrast the man- ner of looking in the glass, and in the law of liberty, implying that the former was a ' careless beholding, and the lat- ter an attentive and careful looking, as Doddridge, Rosenmiiller, Bloomfield, and others suppose, for the word used in the former case (xat ivorim) implies intense or accurate observation, as really as the word used here ; but the object is to show that if a man would attentively look into, and continue in the law of liberty, and not do as one who went away and forgot how he looked, he would be blessed. The em- phasis is not in the manner oi looking, it is on the duty of continuing or perse- vering iu the observance of the law. T[ The perfect laiif of liberty. Referring to the law of God, or his will, how- used for mirrors among the ancients, I ever made known, as the correct stand- but they were made of polished plates of metal. See Notes on Isa. iii. 24, and Job xxxvii. IS. 24. For he beholdeth himself. While he looks in the mirror he sees his true appearance. 1 And goeth his way, and straight way forgetteth. As soon as he goes away, he forgets it. The apostle does not refer to any intention ard of conduct. It is called the per- fect law, as being wholly free from all defects ; being just such as a law ought to be. Conip. Ps. xix. 7. It is called the law of liberty, or freedom, because it is a law producing freedom from the servitude of sinful passions and lusts. Comp, Ps. cxix. 4.5; Notes on Rom. vi, 16 — 18. ^ And continueth therein. 3S JAMES. [A. D. GO. 26 If any man among you seem to be religious, and bri- dleth not his tongue, "but de- He must not merely Inoh at the law, or see what he is by comparing himself with its requirements, but he must yield steady obedience to it. Notes on John xiv. 21. Tf This man shall be blessed in his deed Marg. doing. The meaning is, that he shall be blessed in the very act of keeping the law. It will produce peace of conscience ; it will impart happiness of a high order to his mind ; it will exert a good influence over his whole soul. Ps. xix. 11. "In keeping of them there is great reward." 26. If any man among you seem io be religiinis. Pious, or devout. That is, if he does not restrain his tongue, his other evidences of religion are worthless. A man may undoubt- edly have many things in his character which seem, to be evidences of the ex- istence of religion in his heart, and yet there may be some one thing that shall show that all those evidences are false. Religion is designed to produce an ef- fect on our whole conduct ; and if there is any one thing in reference to which it does not bring us under its control, that one thing may show that all other appearances of piety are worthless. 1 And bridle/h not his tongue. Re- strains or curbs it not, as a horse is restrained with a bridle. There may have been some reason why the apostle referred to this particular sin which is now unknown to us; or he may per- haps have intended to select this as a specimen to illustrate this idea, that if there is any one evil propensity which religion does not control, or it there is any one thing in respect to which its influence is not felt, whatever other evidences of piety there may be, this will demonstrate that all those appear- ances of religion are vain. For reli- gion is designed to bring the whole mtin under control, and to subdue every ceiveth his own heart, this man's religion is vain. a Ps. 34. 13. faculty of the body and mind to its de- mands. If the tongue is not restrained, or if there is ani/ unsubdued propensity to sin whatever, it proves that there is no true religion. i[ But deceivetk his own heart. Implying that he does de- ceive his heart by supposing that any evidence can prove that he is under the influence of religion if his tongue is unrestrained. Whatever love, or zeal, or orthodoxy, or gift in preaching or in prayer he may have, this one evil pro- pensity will neutralize it all, and show that there is no true religion at heart. 1[ Tins man's religion is vain. As \ all religion must be which does not I control all the faculties of the body and'' the mind. The truths, then, which are taught in this verse, are, I. That there may be evidences of piety which seem to be very plausible or clear, but which in themselves do not prove that there is any true religion. There may be much zeal, as in the case of the Pharisees ; there may be much appa- rent love of Christians, or much out- ward benevolence ; there may be an uncommon gilt in prayer; there may be much self-denial, as among those who withdraw from the world in mo- nasteries or nunneries ; or there may have been deep conviction for sin, and much joy at the time of the supposed conversion, and still there be no true religion. Each and all of these things may exist in the heart where there is no true religion. II. A single unsub- dued sinful propensity neutralizes all these things, and shows that there is no true' religion. If the tongue is not subdued ; if any sin is indulged, it will show that the seut of the evil has not been reached, and that the soul as such has never been brought into subjection to the law of God. For, the very es- sence of all the sin that there was in A. D. 60.] CHAPTER I. 27 Pure religion, and unde- filed before God and the Father, is this, To visit "the fatherless a Is. 1. 16, 17; 58.6, 7. the soul may have been concentrated on that one propensity. Every thing else which may be manifested may be accounted for on the supposition that there is no religion ; this cannot be accounted for on the supposition that there is any. 27. Pure religion. On the word here rendered religion (^pfjoxiva), see Notes on Col. ii. 18. It is used here evidently in the sense of piety, or as we commonly employ the word reli- gion. The object of the apostle is to describe what enters essentially into religion ; what it will do when it is properly and fairly developed. The phrase * pure religion' means that which is genuine and sincere, or which is free from any improper mixture. ^ And undefiled before God and the Father. That which God sees to be pure and undefiled. Rosenmiillor supposes that there is a meta[>hor here taken from pearls or gems, which should be pure, or without stain. K Is this. That is, this enters into it; or this is religion such as God approves. The apostle does not say that this is the whole of religion, or tliat there is nothing else essential to it ; but his general design clearly is, to show that religion will lead to a holy life, and he mentions this as a specimen, or an instance of what it will lead us to do. The things which he specifies here are in fact two ; (1.) That pure religion will lead to a life of practical benevolence ; and (2.) That it will keep us unspotted from the world. If these things are found, they show that there is true piety. If they arc not, there is none. 1 To visit the widoms and fatherless in their afflic- tion. To go to see, to look after, to be ready to aid them. This is an in- Btaiice or specimen of what true reli- 39 and widows in their affliction, and to keep himself unspotted 'from the world. gion will do, showing that it will lead to a life of practical benevolence. It may be remarked in respect to this, (1.) That this has always been re- ganied as an essential thing in true religion, for (a) it is thus an imitation of God, who is " a father of the father- less, and a judge of the widows in his holy habitation" (Ps. Ixviii. 5), and who has always revealed himself as their friend (Deut. x. 18 ; xiv. 29. Ps. X. 14; Ixxxii. 3. Isa. i. 17. Jer. vii. 7; xhx. 11. Hos. xiv. 3); (/;) reli- gion is represented as leading its friends to do this, or this is required every- where of those who claim to be reli- gious. Isa. i. 17. Deut. xxiv. 17; xiv. 29. Ex. xxii. .22. Job xxix. 11 — l.S. (2.) Where this disposition to be the real friend of thti widow and the orphan exists, there will also exist other corres[)onding things which go to make up the religious character. This will not stand alone. It will show what the heart is, and prove that it will ever be ready to do good. If a man, from proper motives, is the real friend of the widow and the fatherless, he will be the friend of every good word and work, and we may rely on him in any and every way in doing good. ^ And to keep himself unspotted from the ivorld. Uomp. Notes Rom. xii. 2. James iv. 4. 1 John ii. 15—17. That is, reli- gion will keej) us from the maxims, vices and corruptions which prevail in the world, and make us holy. These two things may, in fact, be said to con- stitute religion. If a man is truly be- nevolent, he bears the image of that God who is the fountain of benevo- lence ; if he is pure and uncontami- nated in his walk and de(iorlment, he also resembles his Maker, for ho is 40 JAMES. [A. D. GO. holy. If he has not these things, he cannot have any well-founded evi- dence that he is a Christian ; for it is always the nature and tendency of re- ligion to produce these things. It is, duced in accordance with the general principles and aims of James (see the Intro.) that religion consists in obeying the law of God, and ihat there can be 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 ; and equally easy to see that religion is eminently desirable. Who can doubt that that is good which leads to com- passion for the poor and the helpless, and which makes the heart and the hfe pure ! CHAPTER II ANALYSIS OF THE CHAPTEIl. This chapter is evidently made up of three parts, or three subjects are discussed : I. The duty of impartiality in the treatment of others, vs. 1 — 9. There was to be no favoritism on account of rank, birth, wealth, or apparel. The case to which the apostle refers for an illustration of this, is that where two persons should o By the ilccils of the law there shall no flesh be justified in his sight." Rom. iii. 20. "We conclude that a man is justified ity faith without the deeds of the law." Rom. iii. 28. " Being justified by faith." Rom. v. 1. " Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ." Gal. ii. 16. Comp. Rom. iii. 24, 26. Gal. iii. 11. Titus iii. 5, 6. On the other hand, the statement of James seems to be equally explicit that a man is not jus- tified by faith only, but that good works come in for an important share in the matter. " Was not Abraham our fa- ther justified by works?" ver. 21. " Seest thou how faith wrought with his works," ver. 22. " Ye see then how that by works a man is justified, and not by faith only." ver. 24. (2.) Both writers refer to the same case to illustrate their views — the case of Abraham. Thus Paul (Rom. iv. 1 — 3) refers to it to prove that justifica- tion is wholly by faith. '• For if Abra- ham were justified by works, he hath whereof to glory; but not before God. For what saith the Scripture ? Abra- ham believed God, and it was imputed unto him for righteousness." And thus James (vs. 21, 22) refers to it to prove that justification is by works: '• Was not Abraham our father justified by works when he had offered Isaac his son upon the altar 1" The difficulty of reconciling these statements would be more clearly seen if they occurred in the writings of the same author; by supposing, for exam- ple, that the statements of James were appended to the fourth chapter of the epistle to the Romans, and were to be read in connexion with that chapter. Who, the infidel would ask, would not be struck with the contradiction 1 Who would undertake to harmonize state- ments so contradictory ? Yet the state- 59 they occur in different writers, and es- pecially when it is claimed for both that they wrote under the influence of inspiration. II. The inquiry then is, how these apparently contradictory statements may be reconciled, or whether there is any way of explanation that will re- move the difficulty. This inquiry re- solves itself into two — whether there is any theory that can be proposed that would relieve the difficulty ; and whe- ther that theory can be shown to be well founded. (1.) Is there any theory which would remove the difficulty — any explanation which can be given on this point which, if true, would show that the two state- ments may be in accordance with each other and with truth \ Before suggesting such an explana- tion, it may be further observed, that, as all history has shown, the statements of Paul on the subject of justificatioa are liable to great abuse. All the forms of Antinomianisrn have grown out of such abuse, and are only perverted statements of his doctrine. It has been said that if Christ has freed us from the necessity of obeying the law in order to justification ; if he has fulfilled it in our stead, and borne its penalty, then the law is no longer binding on those who are justified, and they are at liberty to live as they please. It has been further said that if we are saved by faith alone, a man is safe the moment he believes, and good works are therefore not necessary. It is pos- sible that such views as these began to prevail as early as the time of James, and, if so, it was proper that there should be an authoritative apostolic statement to correct them, and to chei-k these growing abuses. If, therefore, James had, as it has been supposed he had, any reference to the sentiments of Paul, it was not to C(5rrect his senti- ments, or to controvert them, but it was to correct the abuses which began ments are eq^ually contradictory, though 1 already to flow from his doctrines, and 60 to show that the alleged inferences did not properly follow from the opinions wliich he held ; or, in other words, to show that the Christian religion re- quireii men to lead holy lives, and that the faith by which it was acknowledged that the sinner must be justilied, was a faith which was productive of good works. Now, all that is necessary to recon- cile the statements of Paul and James, is, to suppose that they contemplate the subject of justification from difler- ent points of view, and with reference to different inquiries. Paul looks at it before a man is converted, with refer- ence to the question how a sinner may be justified before God ; James after a man is converted, with reference to the question how he may show that he has the genuine faith which justifies. Paul affirms that the sinner is justified be- fore God only by faith in the Lord Je- sus, and not by his own works ; James affirms that it is not a mere speculative or dead faith which justifies, but only a faith that is productive of good works, and that its genuineness is seen only by good works. Paul affirms that whatever else a man has, if he have not faith in the Lord Jesus, he cannot be justified ; James affirms that no matter what pretended faith a man has, if it is not a faith which is adapted to pro- duce good works, it is of no value in the matter of justification. Supposing this to be the true explanation, and that these are the ' stand-points' from which they view the subject, the re- conciliation of these two writers is easy : for it was, and is still true, that if the question is asked how a sinner is to be justified before God, the answer is to be that of Paul, that it is by faith alone, " without the works of the law ;" if the question be asked, how it can be shown what is the kind of faith that justifies, the answer is that of James, that it is only that which is productive of holy living and practical obedience. JAMES. [A. D. 60. (2.) Is this a true theory 1 Can it be shown to be in accordance with the statements of the two writers ? Would it be a proper explanation if the same statements had been made by the same writer 1 That it is a correct theory, or that it is an explanation founded in truth, will be apparent if (a) the lan- guage used by the two writers will warrant it ; (Z/) if it accords with a fair interpretation of the declarations of both writers; and (c) if, in fact, each of the two writers held respectively the same doctrine on the subject. («) Will the language bear this ex- planation 1 That is, will the word justfy, as used by the two writers, admit of this explanation 1 That it will, there need be no reasonable doubt ; for both are speaking of the way in which man, who is a sinner, may be regarded and treated by God as if he vi'cre righteous — the true notion of jus- tification. It is not of justification in the sight of men that they speak, but of justification in the sight of God. Both use the word justify in this sense — Paul as affirming that it is only by faith that it can be done ; James as af- firming, in addition, not in contradic- tion, that it is by a faith that produces holiness, and no other. (Z/) Does this view accord with the fair interpretation of the declarations of both writers 1 In regard to Paul, there can be no doubt that this is the point from which he contemplates the subject, to wit, with reference to the question how a sinner may bejustiftd. 'J'hus, in the epistle to the Romans, where his prin- cipal statements on the subject cccur, he shows first, that the Gentiles cannot be justified by the works of the law (ch. i.), and then that the same thing is true in regard to the Jews (chs. ii., iii.), by demonstrating that both had violated the law given them, and were transgressors, and then (ch. iii. 20) draws his conclusion, " Therefore by the deeds of the law there shall no flesh A.D, 60.] CHAPTER II. be justified in his sight" — the whole argument showing conclusively that he is contemplating the suliject hefure a man is justified, and with reference to the question how he may be. Ill regard to James, there can be as little doubt that the point of view from wiiich he contemplates the sul)ject is, after a man professes to have been jus- tified by faith, with reference to the question what kmd of faith justifies, or how it may be shown that faith is genuine. This is clear, (a) because the whole question is introduced by him with almost express reference to that inquiry : ' What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him 1' ver. 14. That is, can such faith — can this faith (j^ rtttJfts) save him 1 In other words, He must have a different kind of faith in order to save him. The point of James' de- nial is not that faith, if genuine, would save; but it is, that such a faith, or a faith without works, would save, fb) That this is the very point which he discusses, is further shown by his illus- trations, vs. 15, 16, 19. He shows (vs, 15, 16) that mere faith in religion would be of no more value in regard to salvation, than if one were naked and destitute of food, it would meet his wants to say, • Depart in peace, be ye Warmed and filled ;' and then (ver. 19), that even the demons had a certain kind of faith in one of the cardinal doctrines of religion, but that it was a fditli which was valueless — thus show- ing that his mind was on the question what is true and genuine faith, (r) Then he shows by the case to which he refers (vs. 21 — 23) — the case of Abr.ihain — that this was the question before his mind. He refers not to the act when Abraham first believed — the act by which as a sinner he was justi- fied before God ; but to an act that oc- curred twenty years after — the offering up of his son Isaac. See Notes on j those verses. He affirms that the faith 61 of Abraham was of such a kind that it led him to obey the will of God ; that is, to good works. Though, as is implied in the objection referred to above, he does refer to the same case to which Paul referred — the case of Abraham — yet it is not to the same act in Abraham. Paul (Rom. iv. 1 — 3) refers to him when he first believed, affirming that he was then justified by faith ; James refers indeed to an act of the same man, but occurring twenty years after, showing that the faith by which he had been justified was genu- ine. Abraham was, in fact, according to Paul, justified when he believed, and, had he died then, he would have been saved ; but, accordino- to James, the faith which justified him was not a dead faith, but was living and operative, as was shown by his readiness to offer his son on the altar. (c) Did each of these two writers in reality hold the same doctrine on the subject? This will be seen if it can be shown that James held to the doctrine of justification by faith, as really as Paul did ; and that Paul held that good works were necessary to show the ge- nuineness of faith, as really as James did. (1.) They both agreed in holding the doctrine of justification by failh. Of Paul's belief there can be no doubt. That James held the doctrine is appa- rent from the fact that he quotes the very passage in Genesis (xv. 6), and the one on which Paul relies (Rom. iv. 1 — 3), as expressing his own views — "Abraham believed God, and it was imputed unto him for righteousness." The truth of this James does not deny, but affirms that the Scripture which made this declaration was fulfilled or confirmed by the act to which he re- fers. (2.) They both agreed in holding that good works are necessary to show the genuineness of faith. Of Janus' views on that point there can be no doubt. That Faul held the same opi- 62 JAMES, [A. D. 60. nion is clear («) from his own life, no man ever having been more solicitous to keep the whole law of God than he was. (/;) From his constant exhor-tations and declarations, such as these : " Cre- ated in Christ Jesus unto good works" (Eph. ii. 10) ; " Charge them that are rich that they be rich in good works" (1 Tim. vi. 17, 18); "In all things showing thyself a pattern of good works" (Titus ii. 7) ; " Who gave himself tor us, that he might purity unto himself a peculiar people, zealous of good works" (Titus ii. 14); "These things I will that thou allirm constant- ly, that they which have believed in God might be careful to maintain good works." Titus iii. 8. (c) It appears from the fact that Paul believed that the rewards of heaven are to be appor- tioned according to our good works, or according to our character and our at- tainments in the divine life. The title indeed to eternal life, is, according to him, in consequence of faith ; the mea- sure of the reward is to be our holiness, or what we do. Thus he says (2 Cor. V. 10), " For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his hody." Thus also he says (2 Cor. ix. 6), " He which soweth sparingly, shall reap also sparingly ; and he which soweth bountifully, shall reap also hountifuUy." And thus also he says (Rom. ii. 6), that God " will render to every man according to his deeds." See also the influence which faith had on Paul personally, as described in the third chapter of liis epistle to the Phil- ippians. If these things are so, then these two writers have not contradicted each other, but, viewing the subject from different points, they have together slated important truths which might have heen made by any one writer without contradiction — first, that it is only by faith that a sinner can be jus- tified ; and second, that the faith which justifies is that only which leads to a holy life, and that no other is of value in saving the soul. Thus, on the one hand, men would be guarded from de- pending on their own righteousness for eternal life; and on the other, from all the evils of Antinomianism. The great object of religion would be secured — the sinner would be justified, and would become personally holy. CHAPTER HI. ANALXSIS OF THE CHAPTER. The evil which the apostle seems to have referred to in this chapter, was a desire, which appears to have jjrevailed among those to whom he wrote, to be public teachers (bi.bdaxa'Kw, ver.l), and to be such even where there was no proper qualification. It is not easy to see any connexion between what is said in this chapter, and what is found in other parts of the epistle, and indeed the plan of the epistle seems to have been to notice such things as the apostle supposed claimed their attention, with- out particular regard to a logical con- nexion. Some of the errors and im- proprieties which existed among them had been noticed in the previous chap- ters, and others are referred to in chs. iv. V. Those which are noticed in this chapter grew out of the desire of being public teachers of religion It seems probable that he had this subject in his eye in the whole of this chapter, and this will give a clue to the course of thought which he pursues. Let it be supposed that there was a prevailing desire among those to whom he wrote to become public teachers, without much regard for the proper qualifi- cations for that office, and the interpre- tation of the chapter will become easy. Its design and drift then may be thus expressed : I. The general subject of the chapter, a caution against the desire prevailing among many to be ranked among pub- lic teachers, ver. 1, first clause. II. Considerations to check and modify that desire, ver. 1 (last clause), A. D. 60.] CHAPTER III. 63 tt CHAPTER III. Y brethren, be not many masters, knowing that we ver. 18. These considerations are the folldwing: (1.) The fact that public teachers must give a more solemn account than other men, and that they expose them- selves to the danger of a deeper con- demnation, ver. 1, last clause. (2.) The evils which grow out of an improper use of the tongue ,- evils to which those are particularly liable whose business is speaking, vs. 2 — 12. This leads the apostle into a general statement of the importance of the tongue as a member of the human body ; of the fact that we are pecu- liarly liable to otfend in that (ver. 2) ; of the fact that if that is regulated aright, the whole man is; as a horse is managed by the bit, and a ship is steered by the rudder (vs. 2 — 4) ; of the fact that the tongue, though a little member, is capable of accomplishing great things, and is peculiarly liable, when not under proper regulations, to do mischief (vs. 5. 6) ; of the fact that, while every thing else has been tamed, it has been found impossible to bring the tongue under proper restraints, and "diat it performs the most discordant and opposite functions (vs. 7 — 9) ; and of the impropriety and absurdity of this, as if the same fountain should bring forth sweet water and bitter, vs. 10 — 12. By these considerations, the apos- tle seems to have designed to rej)ress tlie prevailing desire of leaving other employments, and of becoming public instructors without suitable qualilica- tioMS. (3.) The apostle adverts to the im- portance of wisdom, with reference to the same end ; that is, of suitable quali- fications to give public instruction, vs. 13 — IS. He shows (ver. 13) that if there was a truly wise man among them, he should show this by his works, with ' meekness,' and not by shall receive the greater condem- nation.' a Mat. 23. 8, 14. 1 Pe. 5. 3. > or, j-udgment. obtruding himself upon the attention of others ; that if there was a want of it evinced in a spirit of rivalry and con- tention, there would be confusion and every evil work (vs. 14 — 16) ; and that where there was true wisdom, it was unambitious and unostentatious ; it was modest, retiring, and pure. It would lead to a peaceful life of virtue, and its e.tistence would be seen in the 'fruits of righteousness sown in peace.' vs. 17, 18. It might be inferred that they who had this spirit would not be ambitious of becoming public teachers ; they would not place themselves at the head of parties ; they would show the true spirit of religion in an unobtrusive and humble life. VVe are not to sup- pose, in the interpretation of this chap- ter, that the apostle argued against a desire to enter the ministry, in itself considered, and where there are proper qualifications; but he endeavoured to suppress a spirit which has not been uncommon in the world, to become public teachers as a means of more in- fluence and power, and without any suitable regard to the proper endow- ments for such an office. 1. My brethren, be not many mas- ters. ' Be not many of you teachers.' Tlie evil referred to is that where many desired to be teachers, though but few could be qualified for the office, and though, in fact, comparatively few were required. A small number, well qualified, would better discharge the duties of the office, and do more good, than many would ; and there would be great evil in having many crowd- ing themselves unqualified into the office. The word here rendered masters {hLbdaxa'Koi) should have been rendered teachers. It is so rendered in John iii, 2. Acts xiii. 1. Rom. ii. 20. 1 Cor. xii. 28, 29. Eph. iv. U. 1 Tim. ii. 1 1 ; iv. 3. Hob. v. 12, though it is elsewhere 64 JAMES. [A. D. 60. frequently rendered tnaster. It has, liowcver, in it primarily the notion of /caching (fitSaoxw), even when ren- dered master ^ and the word 7uaster is often used in the New Testament, as it is with us, to denote an instructor — as the ' school- master.' Comp. Matt. X. 24, 25; xxii. 16. Mark x. 17; xii. 19, et ul. The word is not properly used in the sense of master, as distin- guished from a servant, but as distin- guished from a disciple ox learner. Such a position, indeed, implies au- thority, but it is authority based, not on power, but on superior qualifica- tions. The connection implies that the word is used in that sense in this place; and the evil reprehended is that of seeking the office of public in- structor; especially the sacred office. It would seem that this was a prevail- ing fault among those to whoin the apostle wrote. This desire was com- mon among the Jewish people, who coveted the name and the office of Rabbi, equivalent to that here used, (Comp. Matt, xxiii. 7), and who were ambitious to be doctors and teachers. See Rom. ii. 19. 1 Tim. i. 7. This fondness for the office of teachers they naturally carried with them into the Christian church when they were con- verted, and it is this which the apostle here rebukes.* The same spirit the passage before us would rebuke now, and for the same reasons ; for although a man should be willing to become a public instructor in religion when called to it by the Spirit and Providence of God, and should esteem it a privilege * A proof of some importance that tliis prevailed in the early Christian clmrch, among those who iiad been Jews, is fur- nished hy a passage in the Apocryphal work called " The Ascension of Isaiah the Pro- phet ;" a work which Dr. Lawrence, the editor, supposes was written not far from tlie apostolic age. " In those days (the days of the Messiah) shall many be attached to office, destitute of wisdom ; multitudes of ini- quitous elders and pastors, injurious to their flocks, and addicted to rapine, nor shall the holy pastors themselves diligently discharge their duty." ch. iii. 23, S4. when so called, yet there would be scarcely any thing more injurious to the cause of true religion, or that would tend more to produce disorder and confusion, than a prevailing desire of the promi- nence and importance which a man has in virtue of being a public instructor. If there is any thing which ought to be managed with extreme prudence and caution, it is that of introducing men into the Christian ministry. Comp. 1 Tim. V. 22. Acts i. 15—26 ; xiii. 2, 3. I Knowing that we shall receive the greater condemnation (fik^ov xpl,ua)- Or rather, a severer judgment ,■ that is, we shall have a severer trial, and give a stricter account. The word here used does not necessarily mean con- demnation, but judgment, trial, ac- count ; and the consideration which the apostle suggests is not that those who were public teachers would be condemned, but that there would be a much more solemn account to be ren- dered by them than by other men, and that they ought duly to reflect on this in seeking the oflrce of the ministry. He would carry them in anticipation before the judgment-seat, and have them determine the question of enter- ing the ministry there. No better 'Stand-point' can be taken in making up the mind in regard to this work ; and if that had been the position a.s- sumed in order to estimate the work, and to make up the mind in regard to the choice of this profession, many a one who has sought the office would have been deterred from it; and, it may be added, also, that many a pious and educated youth would have sought the office, who has devoted his life to other [lur- suits. A young man, when about to make choice of a calling in life, should place himself by anticipation at the judgment-bar of Christ, and ask him- self how human pursuits and plans will appear there. If that were the point of view taken, how many would have been deterred from the ministry who have sought it with a view to A.D. 60.] CHAPTER III. 65 2 For "in many things we ofiend ail. If any man offend not in word, ^tfie same is a per- fect man, and able also to bridle the whole body. a 1 Ki. 8. 46. Pr. 20. 9. 1 Jno. 1. 8. J Pr. 13. 3. honour or emolument ! How many, too, who have devoted themselves to the profession of the law, to the army or navy, or to the pursuits of elegant literature, would have felt that it was their duty to serve God in the ministry of reconciliation ! How many at the close of life, in the ministry and out of it, feel, when loo late to make a change, that they have wholly mis- taken the purpose for which they should have lived ! 3. For in many things we offend all. We all offend. The word here rendered offend, means to stumble, to fall ; then to err, to fail in duty ; and the meaning here is, that all were lia- ble to commit error, and that this con- sideration should induce men to be cautious in seeking an oflice where an error would be likely to do so much injury. The particular thing, doubt- less, which the apostle had in his eye, was the peculiar liability to commit error, or to do wrong with the tongue. Of course, this liability is very great in an office where the very business is public speaking. If anywhere the im- proper use of the tongue will do mis- chief, it is in the office of a religious teacher ; and to show the danger of this, and the importance of caution in seeking that office, the apostle proceeds to show what mischief the tongue is capable of effecting, f If any man offend not in word. In his speech ; in the use of his tongue. ^ Ttie same is a perfect rnai^. Perfect in the sense in which the apostle immediatel)' ex- plains himself; that he is able to keep every other member of his body in subjection. His object is not to repre- sent the man as absolutely spotless in 6* 3 Behold, we put bits "in the horses' mouths, that they may obey us ; and we turn about their whole body. 4 Behold also the ships, which c Ps. 32. 9. every sense, and as wholly free from sin, for he had himself just said that 'all offend in many things;' but the design is to show that if a man can control his tongue, he has complete dominion over himself, as much as a man has over a horse by the bit, or as a steersman has over a ship if he has hold of the rudder. He is perfect in that sense, that he has complete control over himself, and will not be liable to error in any thing. The design is to show the important position which the tongue occupies, as governing the whole man. On the meaning of the word perfect, see Notes on Job i. 1. 1 And able also to bridle the whole body. To control his whole body, that is, every other part of himself, as a man does a horse by the bridle. The word rendered ' to bridle,' means to lead or guide with a bit ; then to rein in, to check, to moderate, to restrain. A man always has complete govern- ment over himself if he has the entire control of his tongue. It is that by which he gives expression to his thoughts and passions ; and if that is kept under proper restraint, all the rest of his members are as easily controlled as the horse is by having the control of the bit. 3. Behold, ive put bits in the horses' moxiths, &c. The meaning of this simple illustration is, that as we control a horse by the bit — though the bit is a small thing — so the body is controlled by the tongue. He who has a proper control over his tongue can govern his whole body, as he who holds a bridle governs and turns about the horse. 4. Behold also the ships. This il- lustration is equally striking and obvi- though tliey he so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. 5 Even so the tongue "is a a Pr. 12. 18. ous. A ship is a large object. It seems to be unmanageable by its vastness, and it is also impelled by driving storms. Yet it is easily managed by a small rudder, and he that has control of that, has control of the ship itself. So with the tongue. It is a small member as compared with the body ; in its size not unlike the rudder as compared with the ship. Yet the proper control of the tongue in respect to its influence on the whole man, is not unlike the control of the rudder in its power over the ship. H Which ihough they be so great. So great in themselves, and in comparison with the rudder. Even such bulky and un- wieldy objects are controlled by a very small thing. H And are driven of fierce winds. By winds that would seem to leave the ship beyond control. It is probable that by the ' fierce winds' here as impelling the ship, the apostle meant to illustrate the power of the passions in impelling man. Even a man under impetuous passion would be restrained, if the tongue is properly controlled, as the ship driven by the winds is by the helm. H Are turned about with a very small helm. The ancient rudder or helm was made in the shape of an oar. This was very small when compared with the size of the vessel — about as small as the tongue is as compared with the body. K Whi- thersoever the governor listeth. As the helmsman pleases. It is entirely under his control. 5. Even so, the tongue is a little jnemher. Little compared with the body, as the bit or the rudder is com- pared with the horse or the ship. JAMES. [A. D. 60. little member, and boasteth* great things. Behold, how great 'a matter a little fire kindleth ! 6 And the tongue is a fire, ' a world of iniquity.: so is the tongue among our members, that it de- ft Ps. 12. 3. 1 or, wood. c Pr. 16. 27. *I A7id boasteth great things. The design of the apostle is to illustrate the power and influence of the tongue. This may be done in a great many re- spects, and the apostle does it by refer- ring to its boasting ; to the effects which it produces, resembling that of fire (vcr. 6) ; to its untameableness (vs. 8, 9) ; and to its giving utterance to the most inconsistent and incongru- ous thoughts, vs. 9, 10. The particu- lar idea here is, that the tongue seems to be conscious of its influence and power, and boasts largely of what it can do. The apostle means doubtless to convey the idea that it boasts not unjustli/ of its importance. It has all the influence in the world, for good or for evil, which it claims. Tf Behold, how great a matter a little fire kin- dleth. Marg. icood. The (Jreek word (iXj;), means a wood, forest, grove; and then fire-wood, fuel. ^I'his is the meaning here. The sense is that a very little fire is sufficient to ignite a large quantity of combustible materials, and that the tongue produces eflects similar to that. A spark will kindle a lofty pile ; and a word spoken by the tongue may set a neighbourhood or a village < in a flame.' 6. And the tongue is afire. In this sense that it produces a ' blaze,' or a great conflagration. It {)roduces a dis- turbance and an agitatio/i that may be compared with the conflagrntlin often produced by a spark. 1 A world of iniquity. A little world of evil in it- self. This is a very expressive phrase, and is similar to one which we often employ, as when we speak of a town as being a world in miniature. We A. D. 60.] CHAPTER III. fileth "the whole body, and set a Mat. 15. 11-20: i wheel. mean by it that it is an epitome of the work! ; that all that there is in the world is represented there on a small scale. So when the tongue is spoken of as being ' a world of iniquity,' it is meant that all kinds of evil that are in the world are exhibited there in minia- ture ; it seems to concentrate all sorts of iniquity that exist on the earth. And what evil is there which may not be originated or fomented by the tongue] What else is there that might with so much propriety be represented as a little world of iniquity ? With all the good which it does, who can estimate the amount of evil which it causes'? Who can measure the evils which arise from scandal, and slander, and profane- ness, and perjury, and falsehood, and blasphemy, and obscenity, and the in- culcation of error, by the tongue 1 Who can gauge the amount of broils, and contentions, and strifes, and wars, and suspicions, and enmities, and ali- enations among friends and neighbours, which it produces? Who can number the evils produced by the 'honeyed' words of the seducer ; or by the tongue of the eloquent in the maintenance of error, and the defence of wrong ? If all men were dumb, what a portion of the crimes of the world would soon cease ! If all men would speak only that which ought to be spoken, what a change would come over the face of' human aflairs ! ^ So is the tongue niiinng our members, that it dejileth the whole body. It stains or pollutes the whole body. It occupies a position and relation so important in respect to every part of our moral frame, that there is no portion which is not affected by it. Of the truth of this, no one can have any doubt. There is nothing else pertaining to us as moral and in- tellectual beings, which exerts such an influence over ourselves as the tongue. 67 teth on fire the ' course of nature ; and it is set on fire of hell. A man of pure conversation is under- stood and felt to be pure in every re- spect ; but who has any confidence in the virtue of the blasphemer, or the man of obscene lips, or the calumniator and slanderer? We always regard such a man as corrupt to the core. T And setteth on fire the course of nature. The margin is ' the wheel of nature.' The Greek word also (T'po;^dj) means a wheel, or any thing made for revolving and running. Then it means the course run by a wheel ; a circular course or circuit. The word rendered nature {yivtaii), means procreation, birth, na- tivity, and, therefore, the phrase means literally, the wheel of birth ,• that is, the wheel which is set in motion at birth, and which runs on through life. Rob, Lex. sub voce yii/eai^. It may be a matter of doubt whether this re- fers to successive generations, or to the course of individual life. The more literal sense would be that which refers to an individual ; but perhaps the apos- tle meant to speak in a popular sense, and thought of the affairs of the world as they roll on from age to age, as all enkindled by the tongue, keeping the world in a constant blaze of excitement. Whether applied to an individual life, or to the world at large, every one can see the justice of the comparison. One naturally thinks, when this expression is used, of a chariot driven on with so much speed that its wheels by their rapid- motion become self-ignited, and the chariot moves on amidst flames. *!f And it is set on fire of hell. Hell, or Gehenna, is represented as a place where the fires continually burn. See Notes on Matt. V. 22. The idea here is, that that which causes the tongue to do so much evil derives its origin from hell. Nothing could better characterize much of that which the tongue does, than to say that it has its origin in hell, and 68 JAMES. [A. D. 60. 7 For every 'kind of beasts, | and of things in the sea is tamed, and of birds, and of serpents, and hath been taniedof' mankind. has the spirit which reigns there. The very spirit of that world of fire and wickedness — a spirit of falsehood, and slander, and blasphemy, and pollution — seems to inspire the tongue. The image which seems to have been before the mind of the apostle was that of a torch which enkindles and burns every thing as it goes along — a torch itself lighted at the fires of hell. One of the most striking descriptions of the woes and curses which there may be in hell, would be to portray the sorrows caused on the earth by the tongue. 7. For every kind of beasts. The apostle proceeds to state another thing showing the power of the tongue, the fact that it is ungovernable, and that there is no power of man to keep it under control. Every thing else but this has been tamed. It is unnecessary to refine on the expressions used here, by attempting to prove that it is lite- rally true that every species of beasts and birds and fishes has been tamed. The apostle is to be understood as speaking in a general and popular sense, showing the remarkable power of man over those things which are by nature savage and wild. The power of man in taming wild beasts is won- derful. Indeed, it is to be remembered that nearly all those beasts which we now speak of as ' domestic' animals, and which we are accustomed to see only when they are tame, were, once fierce and savage races. This is the case with the horse, the ox, the ass (see Notes on Job xi. 12 ; xxxix. 5), the swine, the dog, the cat, &c. The editor of the Pictorial Bible well re- marks, " There is perhaps no kind of creature, to which man has access, which might not be tamed by him with proper perseverance. The ancients seem to have made more exertions to ^ nature of man. this end, and with much better success, than ourselves. The examples given by Pliny, of creatures tamed by men, relate to elephants, lions, and tigers, among beasts ; to the eagle, among birds ; to asps, and other serpents ; and to crocodiles, and various fishes, among the inhabitants of the water. Nat. His. viii. 9, 16, 17; x. 5, 44. The lion was very commonly tamed by the ancient Egyptians, and trained to assist both in hunting and in war." Notes in he. The only animal which it has been sujiposed has defied the power of man to tame it is the hyena, and even this, it is said, has been subdued, in modern times. There is a passage in Euripides which has a strong resem- blance to this of James. AxXa. TioixCkiaic, rtpartiSwy Aa^ua ^uXa rtovtov, X^tMtoj/ t aspLiov ti natSiev/xata. ' Small is the power which nature has given to man, but by various acts of his superior understanding, he has subdued the tribes of the sea, the earth, and the air.' Comp. on this subject, the passages quoted by Prica;us in the Critici Sacri, in he. If And of birds. It is a common thing to tame birds, and even the most wild are susceptible ^f being tamed. A portion of the fea- thered race, as the hen, the goose, the duck, is thoroughly domesticated. The pigeon, the martin, the hawk, the eagle, may be ; and perhaps there are none of that race which might not be made subject to the will of man. 1 And of serpents. The ancients showed great skill in this art, in reference to asps and other venomous serpents, and it is common now in India. In many instances, indeed, it is known that the fangs of the serpents are extracted; A. D. 60.] CHAPTER III. 69 8 But the tongue can no man tame ; it is an unruly evil, full of deadly "poison. a Ps. 140. 3. Ro. 3. 13. but even when this is not done, they who practise the art learn to handle them with impunity. If And of tilings in the sen. As the crocodile, men- tioned by Pliny. It may be affirmed with confidence that there is no animal which might not, by proper skill and perseverance, be rendered tame, or made obedient to the will of man. It is not necessary, however, to under- stand the apostle as affirming that lite- rally every animal has been tamed, or ever can be. He evidently speaks in a popular sense of the great power which man undeniably has over all kinds of wild animals — over the crea- tion beneath him. 8. But the tongue can no man tame. This does not mean that it is never brought under control, but that it is impossible effectually and certainly to subdue it. It would be possible to subdue and domesticate any kind of beasts, but this could not be done with the tongue. ^ It is an nnruli/ evil. An evil without restraint, to which no certain and effectual check can be a[)- plied. Of the truth of this no one can have any doubt who looks at the condition of the world 1 Full of deadly poison. That is, it acts on the happiness of man, and on the peace of ■ society, as poison does on the human frame. The allusion here seems to be to the bite of a venomous reptile. Comp. Ps. cxl. 3. "They have sharp- ened their tongues like a serpent ; ad- der's poison is under their lips." Kom. iii. 1.3. " With their tongues they have Used deceit ; the poison of asps is under tlieir lips." Nothing would better de- scribe the mischief that may be done by the tongue. There is no sting of a serpent that does so much evil in the 9 Therewith bless we God, even the Father ; and therewith curse we men, which are made after the similitude of God. world ; there is no poison more deadly to the frame than the poison of the tongue is to the happiness of man. Who, for example, can stand before the power of the slanderer"! What mischief can be done in society that can be compared with that which he may do ? 'Tis slander; Whose edge is sharper than the sword; whose tongue Outvenonis all the worms of Nile; whose breatli Rides on the posting winds, and doth belie All corners of the world; kings, queens, and states, Maids, matrons, nay, the secrets of the grave This viperous slander enters. Shales, in Cymbelinc. 9. Therewith bless we God. We men do this ; that is, all this is done by the tongue. The apostle does not mean that the same man does this, but that all this is done by the same organ — the tongue. | Even the Father. Who sustains to us the relation of a father. The point in the remark of the apostle is, the absurdity of employing the tongue in such contradictory uses as to bless one who has to us the rela- tion of a father, and to curse any being, especially those who are made in his image. The word bless here is used in the sense of praise, thank, warship. IT And therewith curse we men. That is, it is done by the same organ by which God is praised and honoured. IT Which are made after the simili- tude of God. After his image. Gen. i. 26, 27. As we bless God, we ought with the same organ to bless those who are like him. There is an ab- surdity in cursing men who are thus made, like what there would be in both blessing and cursing the Creator himself. 70 JAMES. [A. D. 60 10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. 11 Doth a fountain send forth at the same 'place sweet water and bitter ? 1 oi", hole. 10. Out of the same mouth pro- ceedeth blessing and cursing. The meaning here may be, either that out of the mouth of man two such oppo- site things proceed, not referring to the same individual, but to difl'erent persons; or, out of the mouth of the same individual. Both of these are true ; and both are equally in- congruous and wrong. No organ should be devoted to uses so unlike, and the mouth should be employed in giving utterance only to that which is just, benevolent, and good. It is true, however, that the mouth is devoted to these opposite employments, and that while one part of the race employ it for purposes of praise, the other employ it in uttering maledictions. It is also true of many individuals that at one time they praise their Maker, and then, with the same organ, calumniate, and slander, and revile their fellow-men. After an act of solemn devotion in the house of God, the professed worship- per goes forth with the feelings of malice in his heart, and the language of slander, detraction, or even blas- phemy on his lips. 'H My brethren, these things ought not so to be. They are as incongruous as it would be for the same fountain to send forlh both salt water and fresh ; or for the same tree to bear different kinds of fruit. 11. Dutk a fountain send forth at the same place? Marg. hole. The Greek word means opening, fissure, such as there is in tlie earth, or In rocks from which a fountain gushes. U Sweet u-ater and biiler. Fresh water and salt. ver. 12. Such things do not oc- 12 Can the fig-tree, "my bre- thren, bear olive-berries? either a vine, figs? so can no fountain both yield salt water and fresh. 13 Who ''is a wise man and endued with knowledge among you? let him show out of a good oMat. 7. 16. iPs. 107. 43. cur in the works of nature, and they should not be found in man. 12. Can the fig-tree, my brethren, bear olive-berries] Such a thing is impossible in nature, and equally ab- surd in morals. A fig-tree bears only figs ; and so the tongue ought to give utterance only to one class of senti- ments and emotions. These illustra- tions are very striking, and show the absurdity of that which the apostle re- proves. At the same time, they ac- complish the main purpose which he had in view, to repress the desire of becoming public teachers without suit- able qualifications. They show tlie power of the tongue ; they show what a dangerous power it is for a man to wield who has not the proper qualifi- cations ; they show that no one should put himself in the position where he may wieid this power without such a degree of tried prudence, wisdom, dis- cretion, and piety, that there shall be a moral certainty that he will use it aright. 13. Who is a wise man, and endued with knowledge among you 1 This is spoken with reference to the work of public teaching ; and the meaning of the apostle is, that if there were such persons among them, they should be selected for that office. The character- istics here stated as necessary qualifi- cations are wisdom and knowledge. Those, it would seem, on which reli- ance had been placed, were chiefly those which were connected with a ready elocution, or the mere faculty of speaking. The apostle had stated the dangers which would follow if reliance A. D. 60.] CHAPTER III. conversrition "his works with meekness of wisdom. 14 But if ye have bitter envy- ing and strife in your hearts, 71 ie not asainst even placed on that alone, and he now pays that something more is necessary, that the main qualifications for the oliice are wisdom and knowledge. No mere power of speaking, however elo- quent it might be, was a sufficient qualification. The primary things to be sought in reference to that office were wisdom and knowledge, and they who were endowed with these things should be selected for public instructors. H Let him show out of a good conver- sation. From a correct and consistent life and deportment. On the meaning of the word conversation, see Notes on Phil. i. 27. The meaning here is, that there should be an upright life, and that this should be the basis in form- ing the judgment in appointing persons to fill stations of importance, and espe- cially in the office of teaching in the church. IT His works. His acts of uprightness and piety. He should be a man of a holy life. 'HWith meekness of wisdom. , With a wise and prudent gentleness oflife ; not in a noisy, arro- gant, and boastful manner. True wis- dom is always meek, mild, gentle; and that is the wisdom which is needful if men would become public teachers. It is remarkable that the truly wise man is always characterized by a calm spirit, a mild and placid demeanour, and by a gentle, though firm, enunciation of his sentiments. \ noisy, boisterous, and stormy declaimer we never select as a safe counsellor. He may accomplish much in his way by his bold eloquence of manner, but we do not put him in places where we need tar-reaching thought, or where we expect the exer- cise of profound philosophical views. In an eminent degree, the ministry of glory not ; and the truth. 15 This ''wisdom descendeth not from above, but is earthly, 'sensual, devilish. b tCo. 3. 3. 1 or, natural. the gospel should be characterized by a calm, gentle, and thoughtful wisdom — a wisdom which shines in all the actions of the life. 14. But if ye have bitter envying and strife in your hearts. If that is your characteristic. There is reference here to a fierce and unholy zeal against each other ; a spirit of ambition and contention. TF Glory not. Do not boast in such a case of your qualifications to be public teachers. Nothing would render you more unfit for such an office than such a spirit. '^ And lie not against the truth. You would lie against what is true by setting up a claim to the re- quisite qualifications for such an office, if this is your spirit. Men should seek no office or station which they could not properly seek if the whole truth about them were known. 15. This wisdom descendeth not from above. Gomp. Notes on 1 Cor. iii. 3. The wisdom here referred to is that carnal or worldly wisdom which produces strife and contention; that kind of knowledge which leads to self- conceit, and which prompts a man to defend his opinions with over-heated zeal. In the contentions wliich are ia the world in church and state ; in neighbourhoods and families; at the bar, in political life, and in theological disputes ; even where there is the mani- festation of enraged and irascible feel- ing, there is often much of a certain kind of wif^dom. There is learning, shrewdness, tact, logical skill, subtle and skilful argumentation — • making the worse appear the better reason ;' but all this is often connected wiih a spirit so narrow, bigoted, and contentious, as to show clearly that it has not its 72 16 For Avhere envying and strife is, there is ' confusion and every evil work. 1 tumult, or unquictness. JAMES. [A. D. 60. 17 But the wisdom "that is from above is first pure, 'then peaceable, ^gentle, "^ and easy to alCo. 2. 0, 7- 6Ph. 4. 8. cHe. ]2. 14. dGa.. a. 22. origin in heaven. The spirit which is originated there is always connected with gentleness, calmness, and a love of truth. H But is earthly. Has its origin in this world, and partakes of its spirit. It is such as men exhibit who are governed only by worldly max- ims and principles. 1[ Sensual. Marg. natural. The meaning is, that it has its origin in our sensual rather than in our intellectual and moral nature. It is that which takes counsel of our na- tural appetites and propensities, and not of high and spiritual influences. IT Devili.'ih. Demoniacal (bnijxovLu>brj(;). Such as the demons exhibit. See Notes on ch. ii. 19. There may be indeed talent in it, but there is the interming- ling of malignant passions, and it leads to contentions, strifes, divisions, and « every evil work.' 16. For where envying and strife is, there is confusion. jMarg., tumuli or unquietness. Every thing is unset- tled and agitated. There is no mutual confidence ; there is no union of plan and effort; there is no co-operation in promoting a common object; there is no stability in any plan ; for a purpose, though for good, formed by one por- tion, is defeated by another. II And every evil work. Of the truth of this no one can have any doubt who has observed the effects in a family or neighbourhood where a spirit of strife prevails. All love and harmony of course are banished ; all hajipiness dis- appears; all prosperity is at an end. In place of the peaceful virtues which ought to prevail, there springs up every evil passion that tends to mar the peace of a community. Where this spirit prevails in a church, it is of course impossible to expect any pro- gress in divine things; and in such a church any effort to do good is vain. " The Spirit, like a peaceful dove, Flies from the reUlms of noise and strife." 17, But the vjisdom that is from above. Comp. Notes on 1 Cor. ii. 6, 7. 'I'he wisdom which has a heavenly origin, or which is from God. The man who is characterized by that wis- dom will be pure, peaceable, &c. This does not refer to the doctrines of reli- gion, but to its spirit. 1 Is first pure. That is, the first efTect of it on the mind is to make it pure. The influence on the man is to make him upright, sincere, candid, holy. The word here used (ayvoi) is that which would be applied to one who is innocent, or free from crime or blame. Comp. Phil. iv. 8. I Tim. v. 22. 1 John iii. 3, where the word is rendered, as here, pure,- 2 Cor. vii. 11, where it is ren- dered clear [in this matter] ; 2 Cor. xi. 2. Titus ii. 5. 1 Pet. iii. 2, wh?re it is rendered chaste. The meaning here is, that the first and immediate etlect of religion is not on the intellect, to make it more enlightened ; or on the imagination, to make it more discursive and brilliant; or on the memory and judgment, to make them clearer and stronger ; but it is to purify the heart, to make the man upright, inofTensive, and good. This passage should not be applied, as it often is, to the doctrines of religion, as if it were the first duty of a church to keep itself free from errors in doctrine, and that this ought to be sought even in preference to the maintenance of peace — as if it meant that in doctrine a church should be ^ first pure, then peaceable ;' but it should be applied to the individual consciences of men, as showing the A. D. 60.] CHAPTER III. 73 be entreated, full of mercy and 1 or, wrangling. effect of religion on ihe heart and life. The first, thing which it produces is to make the man himself pure and good; then follows the train of hlessings which the apostle enumerates as flowing from that. It is true that a church should be pure iii doctrinal belief, hut that is not the truth taught here. It is 7}ut true that the Scripture teaches, here or else- where, that purity of doctrine is to be preferred to a peaceful spirit; or that it always leads to a peaceful spirit; or that it is proper for professed Christians and Christian ministers to sacrifice, as is often done, a peaceful spirit, in an attempt to preserve purity of doctrine. Most of the persecutions in the church have grown out of this maxim. This led to the establishment of the Inquisi- tion ; this kindled the fires of Smith- field; this inspirited Laud and his friends; this has been the origin of no small part of the schisms in the church. A pure spirit is the best promoter of peace, and will do more than any thing else to secure the prevalence of truth. IT Then peaceable. The efl'ect of true religion — the wisdom which is from above — will be to dispose a man to live in peace with all others. See Notes on Rom. xiv. 19. Heb. xii. 14. IT Gentle. Mild, inoffensive, clement. The vi'ord here used (iTtuLxri) is ren- dered moderation in Phil, iv, 5 ; pa- tient in 1 Tim. iii. 3; and gentle in Titus iii. 2. James iii. 17, and 1 Pet. ii. 18. It does not occur elsewhere in the New Testament. Every one has a clear idea of the virtue of gentleness — gentleness of spirit, of deportment, and of manners ; and every one can see that that is the appropriate spirit of religion. Comp. Notes on 2 Cor. x. 1. It is from this word that we have de- rived the word gentleman ; and the ellect of true religion is to make every one, in the proper and best sense of the term, a gentleman. How can a man 7 good fruits, without 'partiality, and without hypocrisy. have evidence that he is a true Chris- tian, who is not such ' The highest title which can be given to a man is, that he is a Christian gentleman. 1 And easy to be entreated. The word here used does not elsewhere occur in the New Testament. It means easily persuaded, compliant. Of course, this refers only to cases where it is right and proper to be easily persuaded and complying. It cannot refer to things which are in themselves wrong. The sense is, that he who is under the in- fluence of the wisdom which is from above, is not a stiff, stern, obstinate, unyielding man. He does not take a position, and then hold it whether right or wrong ; he is not a man on whom no arguments or persuasions can have any influence. He is not one who cannot be affected by any appeals which may be made to him on the grounds of patriotism, justice, or bene- volence ; but is one who is ready to yield when truth requires him to do it, and who is willing to sacrifice his own convenience for the good of others. See this illustrated in the case of the apostle Paul, in 1 Cor. ix. 20, 21, 22. Comp. Notes on that passage. ^ Full (if mercy. Merciful ; disposed to show compassion to others. This is one of the results of the wisdom that is from above, for it makes us like God, the ' Father of mercies.' See Notes on Matt. V. 7. 1 And good fruits. The fruits of good living; just, benevolent, and kind actions. Notes, Phil. i. 1 1 ; 2 Cor. ix. 10. Comp. ch. ii. 14 — 26. T Without partiality. Marg. • or wrangling.' The word here used (dSi'axpiros) occurs nowhere else in the New Testament. It means properly, 7iot to be distinguished. Here, it may mean either of the following things: («) not open to distinction or doubt ; that is, unambiguous, so that there shall be no doubt about its origin or 74 18 And the fruit" of righteous- a He. 12. 11. JAMES. [A. D. 60. ness is sown in peace of them that make peace. nature ; (6) making no distinction, that is, in the treatment of others, or im- partial towards them; or (c) without strife, from SiaxpUw, to contend. The second meaning here suggested seems best to accord with the sense of the passage, and according to this the idea is, that the wisdom which is from above, or true religion, makes us impartial in our treatment of others. That is, we are not influenced by a regard to dress, rank, or station, but we are disposed to do equal justice to all, according to their moral worth, and to show kindness to all, according to their wants. See ch. ii. 1 — 4. Tf And without hypo- crisy. What it professes to be ; sin- cere. There i.s no disguise or mask assumed. What the man pretends to be, he is. This is everywhere the na- ture of true religion. It has nothing of its own of which to be ashamed, and which needs to be concealed ; its office is not to hide or conceal any thing that is wrong. It neither is a mask, nor does it need a mask. If such is the nature of the ' wisdom which is from above,' who is there that should be ashamed of it] Who is there that shoulce in this respect, for it is as easy to be a friend 80 JAMES. [A. D. 60. of the world in the church as out of it. The phrase ' whosoever wiW {^^ov7jr^7j) im'pWes purpose, intention, design. It supposes that the heart is set on it ; or that there is a deliberate purpose to seek the friendship of the world. It refers to that strong desire which often exists, even among professing Chris- tians, to secure the friendship of the world ; to copy its fashions and vani- ties ; to enjoy its pleasures ; and to share its pastimes and its friendships. Wherever there is a manifested pur- pose to find our chosen friends and as- sociates there rather than among Chris- tians ; wherever there is a grea-ter de- sire to enjoy the smiles and approbatron of the world than there is to enjoy the approbation of God and the blessings of a good conscience; and wherever there is more conscious pain because we have failed to win the applause of the world, or have offended its vota- ries, and have sunk ourselves in its es- timation, than there is because we have neglected our duly to our Saviour, and have lost the enjoyment of religion, there is the clearest proof that the heart wills or desires to be the ' friend of the world.' U Is the enemy of God. This is a most solemn declaration, and one of fearful import in its bearing on many who are members of the church. It settles the point that any one, no mat- ter what his professions, who is cha- racteristically a friend of the world, cannot be a true Christian. In regard to the meaning of this important verse, then, it may be remarked: (1.) That there is a sense in which the love of this world, or of the physical universe, is not wrong. That kind of love for it as the work of God, which perceives the evidence of his wisdom and good- ness and power in the various objects of beauty, usefulness and grandeur spread around us, is not evil. The world as such — the physical structure of the earth* — of the mountains, forests, flowers, seas, lakes and vales, is full of illustrations of the divine character, and it cannot be wrong to contemplate those things with interest, or with warm affection toward their Creator. (2.) When that world, however, becomes our portion ; when we study it only as a matter of science, without ' looking through .nature up to Nature's God;' when we seek the wealth which it has to confer, or endeavour to appropriate as our supreme portion its lands, its minerals, its fruits; when we are satis- fied with what it yields, and when in the possession or pursuit of these things our thoughts never rise to God ; and when we partake of the sfiirit which rules in the hearts of those who avow- edly seek this world as their portion, though we profess religion, then the love of the world becomes evil, and comes in direct conflict with the spirit of true religion. (3.) The statement in this verse is, therefore, one of most fearful import for many professors of religion. There are many in the church who, so far as human judgment can go, are characteristically lovers of the world. This is shown (a) by their conformity to it in all in which the world is distinguished from the church as such ; (6j in their seeking the friend- ship of the world, or their finding their friends there rather than among Chris- tians ; (c) in preferring the amusements of the world to the scenes where spi- ritually-minded Christians find their chief happiness ; (d) in pursuing the same pleasures that the people of the world do, with the same expense, the same extravagance, the same luxury ; (e) in making their worldly interests the great object of living, and every thing else subordinate to that. This spirit exists in all cases where no worldly interest is sacrificed for reli- gion ; where every thing that religion peculiarly requires is sacrificed for the world. If this be so, then there are many professing Christians who are the ' enemies of God.' See Notes on Phil. iii. 18. They have never known what is true friendship for him, and by A. D. GO.] CHAPTER IV. 81 5 Do ye think that the Scrip- ture saith irwvain, The spirit timt their lives they show that they can be ranked only among his foes. It becomes every professing Christian, therefore, to examine himself with the deepest earnestness to determine whe- ther he is characteristically a friend of the world or of God ; whether he is living for this life only, or is animated by the high and pure principles of those who are the friends of God. The great Searcher of hearts cannot be de- ceived, and soon our appropriate place will be assigned us, and our linal Judf;e will determine to which class of the two great divisions of the human fa- mily we belong — to those who are the friends of the world, or to those who are the friends of God. 5. Do ye think that the Scriptttre saith in vain. Few passages of the New Testament have given expositors more perplexity than this. 'J'he ditii- culty has arisen from the fact that no such passage as that which seems here to be quoted is found in the Old Tes- tament ; and to meet this difficulty expositors have resorted to various con- jectures and solutions. Some have supposed that the passage is spurious, and that it was at first a gloss in the margin, placed there by some tran- scriber, and was then introduced into the text; some, that the apostle quotes from an apocryphal book ; some, that he quotes the general spirit of the Old 'J'esiament rather than any particular place ; some regard it not as a quota- tion, but read the two members sepa- rately, supplying what is necessary to complete the sense, thus: 'Do you think that the Scri-pture speaks in vain, or without a good reason, when it con- demns such a iL-orldly temper? No; that you cannot suppose. Do you imagine that the Spirit of God, which dwelleth in us Christians, leads to co- vetousness, pride, envy ] No. On the contrary, to such as follow his guidance dwelleth in us lusteth 'to envy?" 1 niviotisl;/. a Ec. 4. 4. and direction, he gives more abundant grace and favour.' This is the solution proposed by Benson and adopted by Bloomlield. But this solution is by no means satisfactory. Two things are clear in regard to the passage : (1.) That James meant to adduce some- thing that was said somewhere, or which could be regarded as a quotation, or as authority in the case, for he uses the formula by which such quotations are made; and (2.) That he meant to refer, not to an apocryphal book, but to the inspired and canonical Scrip- tures, for he uses a term (^r ypa*^), 'the Scripture,' which is everywhere employed to denote the Old Testament, and which is nowhere applied to an apocryphal book. Malt. xxi. 42; xxii. 29 ; xxvi. 54, .56. John ii. 22 ; v. 39 ; vii. .38, 42 ; x. 35, et al. The word is used more than fifty times in the New Testament, and is never applied to any books but those which were re- garded by the Jews as inspired, and which constitute now the Old Testa- ment, except in 2 Pet. iii. 16, where it refers to the writings of Paul. The difliculty in the case arises from the fact that no such passage as the one here quoted is found in so many words in the Old Testament, nor any of which it can fairly be regarded as a quotation. The only solution of the difficulty which seems to me to be at all satis- factory, is to suppose that the apostle, in the remark made here in the form of a quotation, refers to the Old Testa- ment, but that he had not his eye on any particular passage, and did not mean to quote the words literally, but meant to refer to what was the current teaching or general spirit of the Old Testament; or that he meant to say that this sentiment was found there, and dcsigneil himself to embody the sentiment in words, and to put it into i a condensed form. His eye was on 82 JAMES. [A. D. 60. tnvy as at the bottom of many of the contentions and strifes existing on earth (ch. iii. 10), and of the spirit of the world which prevailed everywhere (ch. iv. 4), and he refers to the general teaching of the Old Testament that the soul is by nature inclined to envy ; or that this has a deep lodgment in the heart of man. That truth which was Uttered everywhere in the Scriptures, was not taught ' in vain.' The abun- dant facts which existed showing its development and operation in conten- tions, and wars, and a worldly spirit, proved that it was deeply imbedded in the human soul. This general truth, that man is prone to envy, or that there is much in our nature which inclines us to it, is abundantly taught in the Old Testament. Eccl. iv. 4. " I con- sidered all travail, and every right work, that for this a man is envied of his neighbour." Job v. 2. " Wrath killeth, and envy slayeth the silly one." Prov. xiv. 30. " Envy is the rottenness of the bones." Prov. xxvii. 4. " Who is able to stand before envyl" For particular instances of this, and the effects, see Gen, xxvi. 14; xxx. 1; xxxvii. 11. Ps. cvi. 16; Ixxiii. 3. These passages prove that there is a strong propensity in human nature to envy, and it was in accordance with the design of the apostle to show this. The efl'ects of envy to which he himself referred evinced the same thing, and demon- strated that the utterance given to this sentiment in the Old Testament was not < in vain,' or was not false, for the records in the Old Testament on the subject found a strong confirmation in the wars and strifes and worldliness of which he was speaking. IF SaUh in vain. ' Says falsely ;' that is, the tes- timony thus borne is true. The apostle means that what was said in the Old Testament on the subject found abun- dant confirmation in the facts which were continually occurring, and espe- cially in those to which he was advert- ing. H The spirit that dwelkth in us. Many have supposed that the word spirit here refers to the Holy Sjiirit, or the Christian spirit ; but in adopting this interpretation they are obliged to render the passage ' the spirit that dwells in us lusteth against envy,' or tends to check and su[)press it. But this in- terpretation is forced and unnatural, and one which the Greek will not well bear. The more obvious interpretation is to refer it to our spirit or disposition as we are by nature, and it is equiva- lent to saying that we are naturally prone to envy. IT Lusteth to envy. Strongly tends to envy. The margin is ' enviously,' but the sense is the same. The idea is, that there is in man a strong inclination to look with dissatisfaction on the superior happi- ness and prosperity of others ; to desire to make what they possess our own ; or at any rate to deprive them of it by detraction, by fraud, or by robbery. It is this feeling which leads to ca- lumny, to contentions, to wars, and to that strong worldly ambition which makes us anxious to surpass all others, and which is so hostile to the humble and contented spirit of religion. He who could trace all wars and conten- tions and worldly plans to their source — all the schemes and purposes of even professed Christians, that do so much to mar their religion and to make them worldly-minded, to their real origin — would be surprised to find how much is to be attributed to envy. We are pained that others are more prosperous than we are ; we desire to possess what others have, though we have no right to it, and this leads to the various guilty nie-thods which are pursued to lessen their enjoyment of it, or to ob- tain it ourselves, or to show that they do not possess as much as they are commonly supposed to. This purpose will be accomplished if we can ob- tain more than they have; or if we can diminish what they actually pos- sess ; or if by any statements to which we can give currency in society the A. D. 60.] CHAPTER IV. 83 6 But he glveth more grace: Wherefore he saith, "God resist- a Pr. 2;i. 23. general impression shall be that they (Jo 7iot possess as much wealth, domes- tic peace, happiness, or honour, as is commonly supposed — for thus the spi- rit of envy in our bosoms will be gra- tified. 6. But he giveth more grace. The reference here is undoubtedly to God. Some have regarded this clause as a continuation of the quotation in the previous verse, but it is rather to be considered as a declaration of the apostle himself. The writer had just spoken of envy, and of the crimes which grew out of it. He thought of the wars and commotions of the earth, and of the various lusts which reigned among men. In the contemplation of these things, it seems suddenly to have occurred to him that a// were not under the influence of these things ; that there were cases where men were re- strained, and where a spirit opposite to these things prevailed. Another pas- sage of Scripture struck his mind, con- taining the truth that there was a class of men to whom God gave grace to restrain these passions, and to subdue these carnal propensities. They were the humble, in contradistinction to the proud ; and he states the fact that ' God giveth more grace ;' that is, that in some instances he confers more grace than in the cases referred to ; to some he gives more grace to overcome their evil passions, and to subdue their cor- rupt inclinations, than he does to others. The meaning may be thus expressed: ' It is true that the natural spirit in man is one that tends to envy, and thus leads to all the sad consequences of envy. But there are instances in which higher grace or favour is con- ferred ; in which these feelings are sub- dued, and these consequences are pre- vented. They are not indeed to be fuund among the proud, whom God J eth the proud, but giveth grace unto the humble. always resists ; but they are to be found among the meek and the humble. Wherefore submit yourselves to his arrangements; resist the devil; draw nigh to God ; purify yourselves, and weep over your past offences, and you shall find that the Lord will lift you up, and bestow his favour upon you.' ver. 10. ^ Wherefore he saith. The reference here is toProv. iii. 34: " Surely he scorneth the scorners; but he giveth grace unto the lowly." The quotation is made exactly from the Septuagint, which, though not entirely literal, ex- presses the sense of the Hebrew with- out essential inaccuracy. This passage is also quoted in 1 Pet. v. 5. IT God re- sistetk the proud. The proud are those who have an inordinate self- esteem ; who have a high and unrea- sonable conceit of their own excellence or importance. This may extend to any thing ; to beauty, or strength, or attainments, or family, or country, or equipage, or rank, or even religion. A man may be proud of any thing that belongs to him, or which can in any way be construed as a part of himself, or as pertaining to him. This does not, of course, apply to a correct esti- mate of ourselves, or to the mere know- ledge that we may excel others. One may know that he has more strength, or higher attainments in learning or in the mechanic arts, or greater wealth than others, and yet have properly no pride in the case. He has only a correct estimate of himself, and he at- taches no undue importance to himself on account of it. His heart is not lifted up; he claims no undue defer- ence to himself; he concedes to al! others what is their due; and he is humble before God, feeling that all that he has, and is, is nothing in his sight. He is willing to occupy his appropriate place in the sight of God and men, and 84 JAMES, 7 Submit yourselves therefore alPe.5. 9. to be esteemed just as he is. Pride goes beyond this, and gives to a man a degree of self-estimation which is not warranted by any thing that he pos- sesses. God looks at things as they are ; and hence he abhors and humbles this arrogant claim. Lev. xxvi. 19. Job xxxiii. 17. Ps. lix. 12. Prov. viii. 13 ; xvi. 18 ; xxix. 13. Isa. xxiii. 9 ; xxviii. 1. Dan. iv. 37. Zeeh. x. 11. This re- sistance of pride he shows not only in the explicit declarations of his word, but in the arrangements of his provi- dence and grace. (I.) In his providence, in the reverses and disappointments which occur; in the necessity of abandoning the splendid mansion which we had built, or in disappointing us in some favourite plan by which our pride was to be nurtured and gratified. (2.) In sickness, taking away the beauty and strength on which we had so much valued ourselves, and bringing us to the sad condition of a sick-bed. (3.) In the grave, bringing us down to cor- ruption and worms. Why should one be proud who will soon become so offensive to his best friends that tliey will gladly hide him in the grave? (4.) In the plan of salvation he opposes our pride. Not a feature of that plan is fitted to foster pride, but all is adapted to make us humble, (a) The neces- sity for the plan — that we are guilty and helpless sinners j (Z») the selection of a Saviour — one who was so poor, and who was so much despised by the world, and who was put to death on a cross ; (c) our entire dependence on him for salvation, with the assurance that we have no merit of our own, and that salvation is all of grace; (d) the fact that we are brought to embrace it only by the agency of the Holy Spirit, and that if we were left to ourselves we should never have one right thought or holy desire — all this is fitted to humble us, and to bring us low before to God. Resist "the he will flee from you. [A. D. 60. devil, and God. God has done nothing to fo>ter the self-estimation of the human heart; but how much has he done to 'slain the pride of all glory !' See Notes on Isa. xxiii. 9. IT But giveth grace unto the humble. The meaning is, that he shows them favour ; he bestows upon them the grace needful to secure their salvation. This he does (1.) because they feel their need of his favour ; (2.) because they will welcome his teaching and value his friendship ; (3.) because all the arrangement* of his grace are adapted only to such a state of mind. You cannot teach one who is so wise that he already supposes he knows enough ; you cannot bestow grace on one who has no sense of the need of it. The arrangements of salvation are adapted only to an huml)le heart. 7. Submit yourselves therefore to Gud. That is, in his arrangements for obtaining his favour. Yield to what he has judged necessary for your wel- fare in the life that is, and your salva-. tion in the life to come. The duty here enjoined is that of entire acqui- escence in the arrangements of God, whether in his providence or grace. All these are for our good, and submis- sion to them is required by the spirit of true humility. The object of the command here, and in the succeeding injunctions to particular duties, is to show them how they might obtain the grace which God is willing to bestow, and how they might overcome the evils against which the apostle had been en- deavouring to guard them. The true method of doing this is by submitting ourselves in all thi?igs to God. ^ Re- sift the devil, and he will jiee from you. While you yield to God in all things, you are to yield to the devil in none. You are to resist and oppose him in whatever way he may approach you, whether by allurements, by flattering promises, by the fascinations of the A. D. 60.] CHAPTER IV. S Draw "nigh to God, and he a-2Ch. 15. 2. world, by temptation, or by threats. See 1 Pet. v. 9. Satan makes his way, and secures his triumphs, rather by art, cunning, deception, and thrcatenings, than by true courage ; and when op- posed manfully he flies. The true way of meeting him is by direct resistance, rather than by argument; by stead- fastly refusing to yield in the slightest degree, rather than by a belief that we can either convince him that he is wrong, or can return to virtue when we have gone a certain length in com- plying with his demands. No one is safe who yields in the least to the sug- gestions of the tempter; there is no one who is not safe if he does not yield. A man, for example, is always safe from intemperance if he resists all allurements to indulgence in strong drink, and never yields in the slightest degree ; no one is certainly safe if he drinks even moderately. 8. Draw nigh to God, and he will draw nigh to you. Comp. 2 Chron. XV. 2. This declaration contains a great and important principle in reli- gion. If we wish the favour of God, we must come to him; nor can we hope for his mercy unless we approach him and ask him for it. We cannot come literullif any nearer to God than we always are, for he is always round about us, but we may come nearer in a spiritual sense. We may address him directly in prayer; we may ap- proach him by meditation on his char- acter; we may draw near to him in the ordinances of religion. We can never hope for his favour while we prefer to remain at a distance from him ; none who in fact draw near to him will find him unwilling to bestow on them the blessings which they need. 1 Cleanse your hands, ye sinners. There rnay possibly be an allusion here to Isa. i. 15, 16. " Your hands are full of blood ; wash you, make you clean ; , will draw nigh to you 6Is. 1. IG. Ps. 32. 9. S5 Cleanse* put away the evil of your doings from before mine eyes ; cease to do evil." The heart is the seat of motives and intentions — that by which we devise any thing ; the hands the instruments by which we execute our purposes. 'J'he hands here are represented as defiled by blood, or by acts of iniquity. To wash or cleanse the hands was, there- fore, emblematic of putting away trans- gression. Matt, xxvii. 24. Comp. Deut. xxi. 6. Ps. xxvi. 6. The heathen and the Jews were accustomed to wash their hands before they engaged in public worship. The particular idea here is, that in order to obtain the favour of God, it is necessary to put away our sins; to approach him with a purpose and desire to be pure and holy. The mere washing of the hands, in itself, could not recom- mend us to his favour; but that of which the washing of the bands would be an emblem, would be acceptable in his sight. It may be inferred from what is said here that no one can hope for the favour of God who does not abandon his' transgressions. The de- sign of the apostle is, evidently, to state one of the conditions on which we can make an acceptable approach to God. It is indispensable that we come with a purpose and desire to wash ourselves from all iniquity, to put away from us all our transgressions. So Uavid said, " I will wash my hands in innocency ; so will I compass thine altar, O Lord." Ps. xxvi. 6. ^Atid purify your hearts. That is, do not rest satisfied with a mere external refor- mation ; with putting away your out- vv'ard transgressions. There must be a deeper work than that; a work which shall reach to the heart, and which shall purify the affections. This agrees with all the requisitions of the Bible, and is in accordance with what must be the nature of religion. If the heart 1/ our hands, 1/e sinners: and puri- i'y 1/ourhean?, i/e double-minded. 9 Be afflicted, and mourn, and weep : let your laughter be turned JAMES. [A. D. 60. to mourning, and i/oiir joy to heaviness. 10 Humble "yourselves in the a Mat. 23. 12. is wrong, nothing can be right. If, while we seek an external reformation, we still give indulgence to the secret corruptions of the heart, it is clear that we can have no true religion. IT Ye double-minded% See Notes on ch. i. 8. The apostle here seems to liave had his eye on those who were vacillating in their purposes; whose hearts were not decidedly fixed, but who were halting between good and evil. The heart was not right in such persons. It was not settled and deter- mined in favour of religion, but vibrated between that and the world. The pro- per business of such persons, therefore, was to cleanse the heart from disturb- ing influences, that it might settle down in unwavering attachment to that which is good. 9. Be afflicted, and mourn, and weep. That is, evidently, on account of your sins. The sins to which the apostle refers are those which he had specified in the previous part of the chapter, and which he had spoken of as so evil in their nature, and so dan- gerous in their tendency. The word rendered ' be afflicted,' means properly to endure toil or hardship; then to en- dure affliction or distress, and here means that they were to afflict them- selves ; that is, they were to feel dis- tressed and sad on account of their transgressions. Comp. Ezra viii. 21. The other words in this clause are those which are expressive of deep grief or sorrow. The language liere used shows that the apostle supposed that it was possible that those who had done wrong should voluntarily feel sorrow for it, and that, therefore, it was proper to call upon them to do it. 1 Let your laughter be turned to mournins. It would seem that the persons referred to, instead of suitable sorrow and humiliation on account of sin, gave themselves to joyousness, mirth, and revelry. See a similar in- stance in Isa. xxii. 12, 13. It is often the case, that those for whom the deep sorrows of repentance would be pecu- liarly appropriate, give themselves to mirth and vanity. The apostle here says that such mirth did not become them. Sorrow, deep and unfeigned, was appropriate on account of their sins, and the sound of laughter and of revelry should be changed to notes of lamentation. To how many of the assemblies of the vain, the gay, and the dissipated, might the exhortation in this passage with propriety be now ad- dressed ! IT Your joy to heaviness. The word here rendered heavineas oc- curs nowhere else in the New Testa- ment. It means dejection, sorrow. It is not gloom, melancholy, or morose- ness, but it is sorrow on account of sin. God has so made us that we should feel sorrow when we are conscious that we have done wrong, and it is appro- priate that we should do so. 10. Humble yourselves in the sight of the Lord. Comp. Matt, xxiii. 12. See Notes on ver. 6. That is, Be willing to take your appropriate place in the dust on account of your trans- gressions. This is to be 'in the sight of the Lord,' or before him. Our sins have been committed against him, and their principal aggravation, whoever may have been wronged by them, and great as is their criminality in other respects, arises from that consideration. Ps. li. 4. " Against tliee, thee only, have I sinned, and done this evil in thy sight." Luke xv. 18. "I will arise and go to my father, and will say to him, Father, I have sinned against A. D. 60.] CHAPTER IV. sight of the Lord, and he shall lift you up. 11 Speak "not evil one of an- a Ep. 4. 31. 1 Pe. 2. 1. 87 heaven, and before thee." As the Being against whom we have sinned is the only one who can pardon, it is proper that we should humble ourselves before him with penitent confession. IT And he shall lift you up. He will exalt you from the condition of a bro- ken-hearted penitent to that of a for- given child ; will wipe away your tears, remove the sadness of your heart, fill you with joy, and clothe you with the garments of salvation. This declara- tion is in accordance with all the pro- mises in the Bible, and with all the facts which occur on the earth, that God is willing to show mercy to the humble and contrite, and to receive those who are truly penitent into his favour. Comp. Luke xv. 22. 11. Speak not evil one of another, brethren. It is not known to whom the apostle here particularly refers, nor is it necessary to know. It is probable that among those whom he addressed there were some who were less circum- spect in regard to speaking of others than they should be, and perhaps this evil prevailed. There are few commu- nities where such an injunction would not be proper at any time, and few churches where some might not be found to whom the exhortation would be appropriate. Comp. Notes on Eph. iv. 31. 1 Pet. ii. 1. The evil here re- ferred to is that of talking against others — against their actions, their mo- tives, their manner of living, their fa- milies, &c. Few things are more common in the world ; nothing is more decidedly against the true spirit of re- ligion. IT He that speakcth evil o/his brother. Referring here probably to a ■Christian brother, or to a follow Chris- tian. The word may however be used in a larger sense to denote any one — other, brethren. He that speak- eth evil oi his brother, and judg- etii his brother, speaketh evil of the law, and judgeth the law: a brother of the human race. Religion forbids both, and would restrain us from all evil speaking against any hu- man being. T And judgeth his brother. His motives, or his conduct. See Notes on Matt, vii. 1. IT Speaketh evil of the law, and judgeth the law. Instead of manifesting the feelings of a brother, he sets himself up as a judge, and not only a judge of his brother, but a judge of the law. The law here referred to is probably the law of Christ, or the rule which all Christians profess to obey. It is that which James elsewhere calls the ' law of liberty' (Notes, ch. i. 25) ; the law which released men from the servitude of the Jewish rites, and gave them liberty to worship God with- out the restraint and bondage (Acts XV. 10. Gal. iv. 21 — 31) implied in that ancient system of worship; and the law by which it was contemplated that they should be free from sin. It is not absolutely certain to what the apostle refers here, but it would seem probable that it is to some course of conduct which one portion of the church felt they were at liberty to follow, but which another portion regarded as wrong, and for which they censured them. The explanation which will best suit the expressions here used, is that which supposes that it refers to some difference of opinion which exist- ed among Christians, especially among those of Jewish origin, about the bind- ing nature of the Jewish laws, in regard to circumcision, to holy days, to cere- monial observances, to the distinctions of meats, &c. A part regarded the law on these subjects as still binding, an- other portion supposed that the obliga- tion in regard to these matters had ceased by the introduction of the gos- pel. Those who regarded the obliga- JAMES. [A. D. 60. but if thou judge the law, thou art not a doer of the law, but a judge. tion of ihe Mosaic law as still binding, would of course judge their brethren, and regard them as guilty of a disre- gard of the law of God by their con- duct. We know that diflerences of opinion on these points gave rise to contentions, and to the formation of parlies in the church, and that it re- quired all the wisdom of Paul and of the other apostles to hush the contend- ing elements to peace. Comp. Notes on Col. ii. 16 — 18. To some such source of contention the apostle doubt- less refers here ; and the meaning pro- bably is, that they who held the opinion that all the Jewish ceremonial laws were still binding on Christians, and who judged and condemned their bre- thren who did not, by such a course judged and condemned 'the law of liberty' under which they acted ; the law of Christianity that had abolished the ceremonial observances, and re- leased men from their obligation. The judgment which they passed, there- fore, was not only on their brethren, but was on that law of Christianity which had given greater liberty of con- science, and which was intended to abolish the obligation of the Jewish ritual. The same thing now occurs when we judge others for a course which their consciences approve, be- cause they do not deem it necessary to comply with all the rules which u'C think to be binding. Not a few of the harsh judgments which one class of religionists pronounce on others are in fact judgments on the laws of Christ. We set up our own standards, or our own interpretations, and then we judge ethers for not complying with them, when in fact they may be acting only as the law of Christianity properly un- derstood would allow them to do. They who set up the claim to a right to judge the conduct of others, should be cer- 12 There is one Lawgiver, who "is able to save and to de- a Mat. 10. 28. tain that ihey understand the nature of religion them.'felves. It may he pre- sumed, unless there is evidence to the contrary, that others are as conscien- tious as we are ; and it may commonly be supposed that they who differ from us have some reason for what they do, and may he desirous of glorifying their Lord and Master, and that they may possibly be right. It is commonly not safe to judge hastily of a man who has turned his attention to a particular subject, or to suppose that he has no reasons to allege for his opinions or conduct. IT But if thou judge the law, thou art 72ot a doer of the law, but a judge. It is implied here that it is the simple duty of every Christian to obey the law. He is not to assume the office of a judge about its propriety or fitness, but he is to do what he sup- poses the law to require of him, and is to allow others to do the same. Our business in religion is not to make laws, or to declare what they should have been, or to amend those that are made ; it is simply to obey those which are appointed, and to allow others to do the same, as they understand them. It would be v^'ell for all individual Christians, and Christian denomina- tions, to learn this, and to imbibe the spirit of charity to which it would prompt. 12. There is one Lawgiver. There is but one ',vho has a right to give law. The reference here is undoubtedly to the Lord Jesus Christ, the great Legis- lator of the church. This too is a most important and vital principle, though one that has been most imper- fectly understood and acted on. The tendency everywhere has been to enact other laws than those appointed by Christ — the laws of synods and coun-- cils — and to claim that Christians are bound to observe them, and should be A. D. 60.] CHAPTER IV. stroy: who art thou that judgest another ? punished if they do not. But it is a fundamental principle in Christianity that no laws are binding on the con- science but those which Christ has or- dained, and that all attempts to make other laws pertaining to religion bind- ing on the conscience is a usurpation of his prerogatives. The church is safe while it adheres to this as a set- tled principle ; it is not safe when it submits to any legislation in religious ' matters as binding the conscience. ir Who is able to save and destroy. Com p. Matt. x. 28. The idea here would seem to be, that he is able to save those whom you condemn, and to destroy you who pronounce a judgment on them. Or, in general, it may mean that he is entrusted with all power, and is abundantly able to admi- nister his government ; to restrain where it is necessary to restrain ; to save where it is proper to save ; to punish where it is just to punish. The whole matter pertaining to Judgment, therefore, may be safely left in his hands; and, as he is abundantly quali- fied for it, we should not usurp his prerogatives. IT W/io art thou that judgest another ? ' Who art thou, a weak and frail and erring mortal, thy- self accountable to that Judge, that thou shouldst interfere, and pronounce judg- ment on another, especially when he is doing only what that Judge permits him to do!' See this sentiment ex- plained at length in the Notes on Rom. xiv. 4. Comp. Notes, Rom. ii. 1, and Matt. vii. 1. There is nothing more decidedly condemned in the Scriptures than the habit of pronouncing a judg- ment on the motives and conduct of others. There is nothing in which we are more liable to err, or to indulge in wrong feelings; and there is nothing which God claims more for himself as his peculiar prerogative. 13. Go to now. The apostle here 8* 89 13 Go to now, ye that say, To-day or to-morrow we will go introduces a new subject, and refers to another fault which was doubtless pre- valent among them, as it is everywhere, that of a presumptuous confidence re- specting the future, or of forming plans stretching into the future without any proper sense of the uncertainty of life, and of our absolute dependence on God. The phrase ' go to now' ("Ays vvv), is a phrase designed to arrest at- tention, as if there were something that demanded their notice, and especially, as in this case, with the implied thought that that to which the attention is called is wrong. See ch. v. 1. Comp. Gen. xi. 7. Isa. i. 18. IT Ye that say. You that form your plans in this manner, or that speak thus confidently of what you will do in the future. The word say here probably refers to what was in their thoughts, rather than to what was openly expressed. IT To-day or to-morrow we will go into such a city. That is, they say this without any pro- per sense of the uncertainty of life, and of their absolute dependence on God. '^ And continue there a year. Fixing a definite time ; designating the exact period during which they would remain, and when they would leave, without any reference to the will of God. The apostle undoubtedly means to refer here to this, as a mere specimen of what he would reprove. It cannot be supposed that he refers to this single case alone as wrong. All plans are wrong that are formed in the same spirit. "The practice to which the apostle here al- ludes," says the editor of the Pictorial Bible, " is very common in the East to this day, among a very respectable and intelligent class of merchants. They convey the products of one place to some distant city, where they remain until they have disposed of their own goods and have purchased others suit- able for another distant market ; and thus the operation is repeated, until, 90 into such a city, and continue there a year, and buy and sell, and get gain : JAMES. [A. D. 60. 14 Whereas, ye know not what shall be on the morrow: For what is your life? It 'is 1 or, For it is. after a number of years, the trader is enabled to return prosperously to his home. Or, again, a shopkeeper or a merchant takes only the first step in this process — conveying to a distant town, where the best purchases of his own line are to be made, such goods as are likely to realize a profit, and re- turning, without any farther step, with a stock for his own concern. These operations are seldom very rapid, as the adventurer likes to wait opportuni- ties for making advantageous bargains ; and sometimes opens a shop in the place to which he comes, to sell by re- tail the goods which he has bought." The practice is common in India. See Roberts' Oriental Illustrations. ^ And buy and sell, and get gain. It is not improbable that there is an allusion here to the commercial habits of the Jews at the time when the apostle wrote. Many of them were engaged in foreign traffic, and for this purpose made long journeys to distant trading cities, as Alexandria, Antioch, Ephe- sus, Corinth, &c. Blnonijield. 14. Whereas, ye know not what shall be on the morrow. They formed their plans as if they knew ; the apostle says it could not be known. They had no means of ascertaining what would occur ; whether they would live or die ; whether they would be pros- pered or would be overwhelmed with adversity. Of the truth of the remark m;ide by the apostle here, no one can doubt ; but it is amazing how men act as if it were false. We have no power of penetrating the future so as to be able to determine what will occur in a single day or a single hour, and yet we are almost habitually forming our plans as if we saw with certainty all that is to happen. The classic writ- ings abound with beautiful expressions respecting the "uncertainty of the future, and the folly of forming our plans as if it were known to us. Many of those passages, some of them almost precisely in the words of James, may be seen in Grotius and Pricreus, in loc. Such passages occur in Anacreon, Eu- ripides, Menander, Seneca, Horace, and others, suggesting an obvious but much- neglected thought, that the future is to us all unknown. Man cannot pene- trate it, and his plans of life should be formed in view of the possibility that his life may becutoflfand all his plans fail, and consequently in constant pre- paration for a higher world. 1 For what is your life ? All your plans must depend of course on the continu- ance of your life ; but what a frail and uncertain thing is that I How transi- tory and evanescent as a basis on which to build any plans for the future ! Who can calculate on the permanence of a vapour? Who can build any solid hopes on a mist? ^ It is even a va- pour. Marg. For it is. The margin is the more correct rendering. The previous question had turned the atten- tion to life as something peculiarly frail, and as of such a nature that no calculation could be based on its per- manence. This expression gives a reason for that, to wit, that it is a mere vapour. The word vapour (d-f^tf), means a mist, an exhalation, a smoke ; such a vapour as we see ascending from a stream, or as lies on the mountaii: side in the morning, or as floats for a little time in the air, hut which is dis- sipated by the rising sun, leaving not a trace behind. The comparison of life with a vapour is common, and is as beautiful as it is just. Job says, O remember tliat my life is wind ; Mine eye shall no more see good. Job vii. 7. A. D. 60.] CHAPTER IV. even a vapour, "that appeareth for a little time, and then vanish- eth away. 15 For that ye ought to say, If the Lord will, we shall live, and do this, or that. o Job 7. 7. So the Psalmist, For he remembered that they were but flesh, A wind that passeth away and that cometh not again. Ps. Ixviii. 39. Comp. 1 Chron. xxix. 15. Job xiv. 10, 11. 1 And then vunisheth away. Wholly disappears. Like the dissi- pated vapour it is entirely gone. There is no remnant, no outline, nothing that reminds us that it ever was. So of life. Soon it disappears altogether. The works of art that man has made, the house that he has built, or the book that he has written, remain for a little time, but the life has gone. There is nothing of it remaining — any more than there is of the vapour which in the morning climbed silently up the mountain side. The animating prin- ciple has vanished for ever. On such a frail and evanescent thing who can build any substantial hopes? 15. For that ye ought to say. In- stead of what you do say, ' we will go into such a city,' you ought rather to recognise your absolute dependence on God, and feel that life and success are subject to his will. The meaning is not that we ought always to be saying that in so many words, for this might become a mere ostentatious form, of- fensive by constant unmeaning repeti- tion ; but we are, in the proper way, to recognise our dependence on him, and to form all our plans with reference to his will. % If the Lord will, &.C. This is proper, because we are wholly de- pendent on him for life, and as depend- ent on him for success. He alone can keep us, and he only can make our plans prosperous. In a thousand ways 91 16 But now ye rejoice in your boastings : all such rejoicing is evil. 17 Therefore * to him that knoweth to do good, and doeth it not, to him it is sin. 4 Lu. 12. 47. he can thwart our best laid schemes, for all things are under his control. We need not travel far in life to see how completely all that we have is in the hands of God, or to learn how easily he can frustrate us if he pleases. There is nothing on which the success of our plans depends over which we have absolute control ; there is nothing, therefore, on which we can base the assurance of success but his favour. 16. But now ye rejoice in your boastings. That is, probably, in your boastings of what you can do; your reliance on your own skill and saga- city. You form your plans for the fu- ture as if with consummate wisdom, and are confident of success. You do not anticipate a failure ; you do not see how plans so skilfully formed can fail. You form them as if you were certain that you would live ; as if se- cure from the numberless casualties which may defeat your schemes. 11 All such rejoicing is evil. If is founded on a wrong view of yourselves and of what may occur. It shows a spirit forgetful of our dependence on God ; forgetful of the uncertainty of life ; for- getful of the many ways by which the best laid plans may be defeated. We should never boast of any wisdom or skill in regard to the future. A day, an hour may defeat our best concerted plans, and show us that we have not the slightest power to control coming events. 17. Therefore to him that knoweth to do good, and doeth it not, to him it is sin. That is, he is guilty of sin if he does not do it. Cotton Mather adopted it as a principle of action, ' that 92 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 probai)iy the apostle meant that it should refer to the point specified in the previous verses — the forming of plans respecting the fu- ture. The particular meaning then would be. ' that he who knows what sort of views he should take in regard to the future, and how he should form his plans in view of the uncertainty of life, and still does not do it, but goes on recklessly, forming his plans boast- ingly and confident of success, is guilty of sin against God.' Still, the propo- sition will admit of a more general ap- plication. It is universally true that if a man knows what is right, and does not do it, he is guilty of sin. If he understands what his duty is; if he has the means of doing good toothers; if by his name, his influence, his wealth, he can promote a good cause ; if he can, consistently with other duties, re- lieve the distressed, the poor, the pri- soner, the oppressed ; if he can send the gospel to other lands, or can wipe away the tear of the mourner ; if he has talents by which he can lift a voice that shall be heard in favour of tem- perance, chastity, liberty, and religion, he is under obligations to do it; and if, by indolence, or avarice, or selfish- ness, or the dread of the loss of popu- larity, he does not do it, he is guilty of sin before God. No man can be released from the obligation to do good in this world to the extent of his abihty ; no one should desire to be. The high- est privilege conferred on a mortal, be- sides that of securing the salvation of his own soul, is that of doing good to others — of alleviating sorrow, instruct- ing ignorance, raising up the bowed down, comforting those that mourn, delivering the wronged and the op- pressed, supplying the wants of the needy, guiding inquirers into the way of truth, and sending liberty, know- ledge and salvation around the world. Maker; if he does it cheerfully and to the extent of his means, it likens him more than any thing else to God. CHAPTER V. AXALTSIS OF THE CHAPTER. The subjects which are introduced in this chapter are the following : I. An address to rich men, and a severe condemnation of the manner in which they lived, vs. 1 — 6. There have been various opinions in regard to the persons here referred to. (I.) Some have supposed that the address is to unbelieving Jews, and that the punishment which the apostle threatens was that which was about to be brought on the nation by the Roman armies. But, as Benson well observes, it can hardly be presumed that the apostle supposed that his letter would be read by the Jews, and it is not probable, therefore, that he would in this manner directly address them. (2.) Another opinion has been, that this, like the rest of the epistle, is addressed to pro- fessed Christians who had been Jews, and that the design is to reprove faults which prevailed among them. It is not supposed indeed, by those who hold this opinion, that all of those who were rich among them were guilty of the sins here adverted to, nor even that they were very prevalent among them. The rebuke would be proper if the sins here referred to existed at all, and were practised by any who bore the Chris- tian name. As to any improbability that professed Christians would be guilty of these faults, it might be re- marked that the period has been rare in the church, if it has occurred at all, in which all that is here said of ' rich men' would not be applicable to seme members of the church. Certainly it is applicable in all those countries vv'here slavery prevails ; in countries where religion is allied to the state ; in A. D. 60.] CHAPTER V. 03 all places where the mass are poor and the few are rich. It would be difficult now to find any extended church on earth in relation to which the denun- ciation here would not be applicable to some of its members. But still, it can hardly be supposed that men were to- lerated in the church, in the times of the apostles, who were guilty of the oppressions and wrongs here referred to, or who lived in the manner here specified. It is true, indeed, that such men have been, and are still found, in the Christian church ; but we should not, without the clearest proof, suppose that such cases existed in the times of the apostles. (3.) The correct opinion, therefore, seems to be, that the design of the apostle in this chapter, was to encourage and strengthen poor and op- pressed Christians; to impart consola- tion to those who, under the exactions of rich men, were suffering wrong. In doing this, nothing would be more na- tural than for him first to declare his views in regard to those who were guilty of these wrongs, and who made use of the power which wealth gave to injure those in the humble walks of life. This he does in the form of an address to rich men — not perhaps ex- pecting that thei/ would see what he had written, but with a design to set before those to whom he wrote, and for whose benefit the statement is made, in a vivid manner, the nature of the wrongs under which they were suffer- ing, and the nature of the punishment which must come upon those who op- pressed tliem. Nothing would tend more efi'ectually to reconcile those to whom he wrote to their own lot, or do more to encourage them to bear their trials with patience. At the same time nothing would do more to keep them from envying the lot of the rich, or desiring the wealth which was con- nected with such a mode of life. II. The apostio exhorts those who were suffering under these wrongs to exercise patience, vs. 7 — 11. He en- courages them with the hope that the Lord would come ; he refers them to the example of the farmer, who waits long for the fruit of the earth ; he cau- tions them against indulging in hard feelings and thoughts against others more prospered than they were ; he refers them, as examples of patience, to the prophets, to the case of Job, and to the Lord Jesus himself. III. He adverts to a fault among them on the subject of swearing, ver. 12. This subject is introduced here apparently because they were in dan- ger, through impatience, of expressing themselves in a severe manner, and even of uttering imprecations on those who oppressed them. To guard against this, he exhorts them to control their temper, and to confine themselves in their conversation to a simple affirma- tive or denial. IV. He refers to the case of those who were sick and afflicted among them, and directs them what to do. vs. 14 — 18. The duty of those who were sick was to employ prayer — as the duty of those who were in health and pros- perity was praise. The afflicted were to pray; the sick were to call for the elders of the church, who were to pray over them, and to anoint them with oil in the name of the Lord, not as ' ex- treme unction,' or with a view to their dying, but with a view to their living. 'i'o encourage them thus to call in the aid of praying men, he refers them to an illustrious instance of the power of prayer, in the case of Elijah. V. In the close of the chapter and of the epistle, the apostle adverts to the possibility that some among them might err from the truth, and urges the duty of endeavouring to convert such. vs. 19, 20. To encourage them to do this, he stales the important consequences which would follow where such an eflort would be successful. He who should do this, would have the satis- faction of saving a soul from death, and would hide from the universe a ©4 JAMES. [A. D. 60. CHAPTER V. GO to now, ye rich " men, weep and howl for your mi- series that shall come upon you. multitude of sins, which otherwise, in the case of the erring brother, could not but have been exposed in the great day of judgment. 1. Goto now. Notes on ch. iv. 13. 1 Ye rich men. Not all rich men, but only that class of them who arc specified as unjust and oppressive. There is no sin in merely being rich ; where sin exists peculiarly among the rich, it arises from the manner in which wealth is acquired, the spirit which it tends to engender in the heart, and the way in which it is used. Comp. Notes on Luke vi. 24. 1 Tim. vi. 9. IT Weep andi howl. Gv. ' Weep howl- ing.' This would be expressive of very deep distress. The language is intensive in a high degree, showing that the calamities which were coming upon them were not only such as would produce tears, but tears accompanied with loud lamentations. In the East it is customary to give expression to deep sorrow by loud outcries. Comp. Isa. xiii. 6; xiv. 31; xv. 2; xvi. 7. Jer. iv. 8 ; xlvii. 2. Joel i. 5. IT For your miseries that shall come upon you. Many expositors, as Benson, Whitby, Macknight, and others, sup- pose that this refers to the approaching destruction of Jerusalem by the Ro- mans, and to the miseries which would be brought in the siege upon the Jew- ish people, in which the rich would be the peculiar objects of cupidity and vengeance. They refer to passages in Josephus, which describe particularly the sufferings to which the rich were exposed ; the searching of their houses by the zealots, and the heavy calami- ties which came upon them and their families. But there is no reason to suppose that the apostle referred parti- cularly to those events. The poor as well as the rich suffered in that 2 Your riches '' are corrupted, and your garments are moth- eaten." a Pr. 11. 28. Lu. 6. 21. b Jo. 17. 11. c Job 13. 28. siege, and there were no such spe- cial judgments then brought upon the rich as to show that they were the marked objects of the divine displea- sure. It is much more natural to sup- pose that the apostle means to say that such men as he here refers to exposed themselves always to the wrath of God, and that they had great reason to weep in the anticipation of his vengeance. The sentiments here expressed by the apostle are not applicable merely to the Jews of his time. If there is any class of men which has special reason to dread the wrath of God at all times, it is just the class of men here referred to. 2. Your riches are corrupted. The word here rendered corrupted (^tsrrtiS), does not occur elsewhere in the New Testament. It means, to cause to rot, to corrupt, to destroy. The reference here is to their hoarded treasures; and the idea is, that they had accumulated more than they needed for their own use, and that, instead of distributing them to do good to others, or employ- ing them in any useful way, they kept them until they rotted or spoiled. It is to be remembered that a considerable part of the treasures which a man in the East would lay up consisted of perishable materials, as garments, grain, oil, &c. Such articles of property were often stored up, expecting that they would furnish a sujiply for many years, in case of the prevalence of fa- mine or wars. Comp. Luke xii. 18, 19. A suitable provision for the time to come cannot be forbidden, but the re- ference here is to cases in which great quantities had been laid up, perhaps while the poor were suffering, and which were kept until they became worthless. ^ Yuur garments are moth- eaten. The same idea substantially is A. D. 60.] CHAPTER V. 3 Your gold and silver is can- kered ; and the rust of them shall expressed here in another form. As the fashions in the East did not change as they do with us, wealth consisted much in the garments that were laid up for show or for future use. See Notes on Matt. vi. 19. Q. Curlius says that when Alexander the Great was going to take Persepolis, the riches of all Asia were gathered there together, which consisted not only of a great abundance of gold and silver, but also of garments. Lib. vi. c. 5. Horace tells us that when Lucullus the Ro- man was asked if he could lend a hundred garments for the theatre, he replied that he had five thousand in his house, of which they were welcome to take part or all. Of course, such property would be liable to be moth- eaten ; and the idea here is, that they had amassed a great amount of this kind of property which was useless to them, and which they kept until it be- came destroyed. 3. Yditr gold and silver is cankered. That is, that you have heaped together, by injustice and fraud, a large amount, and have kept it from those to whom it is due (ver. 4), until it has become corroded. The word rendered is can- kered {xatiu>Tfai,), does not occur else- where in the New Testament. It pro- perly means {o cause to rxist ,- to rust out (fass.) ,• to be corroded with rust (^Ku6inso)i) ,■ to be spotted with rust. It is true that gold and silver do not properly rust, or become oxidized, and that they will not be corroded like iron and steel ; but by being kept long in a damp place they will con- tract a dark colour, resembling rust in appearance. This seems to be the idea in the mind of the apostle. He speaks of gold and silver as they appear after having been long laid up without use, and undoubtedly the icord which he uses here is one which would to an ancient have expressed that idea as 95 and be a witness against you shall eat your flesh as it were fire. well as the mere literal idea of the rusting or oxidizing of metals. There is no reason to suppose that the word was then used in the strict chemical sense of rusting, for there is no reason to suppose that the nature of oxidiza- tion was then fully understood. ^ And the rust of them. Another word is used here — log. This properly denotes something sent out or emitted (from irj/xi), and is applied to a missile wea- pon, as an arrow ; to poison, as emitted from the tooth of a serpent ; and to rust, as it seems to be emitted from metals. The word refers to the dark discoloration which appears on gold and silver when they have remained long without use. T[ Shall be a witness against you. That is, the rust or dis- coloration shall bear testimony against you that the money is not used as it should be, either in paying those to whom it is due, or in doing good to others. Among the ancients the gold and silver which any one possessed was laid up in some secret and safe place. Comp. Notes on Isa. xlv. 3. There were no banks then in which money might be deposited ; there were few ways of investing money so as to produce regular interests ; there were no corporations to employ money in joint operations; and it was not very common to invest money in the pur- chase of real estate, and stocks and mortgages were little known. 1 And shall eat your flesh as it were fire. This cannot be taken literally. It must mean that the effect would be as if it should corrode or consume their very flesh ; that is, the fact of their laying up treasures would be followed by painful consequences. ■ The thought is very striking, and the language in which it is conveyed is singularly bold and fenergelic. The effect of thus heaping up treasure will be as corroding as fire in the flesh. The reference is to the 96 Ye have heaped " treasure toge- ther for the last days. a Ro. 2. 5. JAMES. [A. D. 60. 4 Behold, the hire ' of the la- bourers who have reaped down h Je. 22. 13. IMal. 3. 5. punisliment which God would bring on them for their avarice and injustice ■ — eflects that will come on all now for the same ofiences. ^ Ye have heaped treasure together for the last days. The day of judgment ; the closing scenes of this world. You have been heaping up treasure; but it w'ill be | treasure of a difTerent kind from what you have supposed. It is treasure not laid up for ostentation, or luxury, or use in future life, but treasure the true worth of which will be seen at the judgment day. So Paul speaks of « treasuring up wrath against the day of wrath, and revelation of the right- eous judgment of God.' Rom. ii. 5. There are many who suppose they are accumulating property that may be of use to them, or that may secure them the reputation ofpossessing great wealth, who are in fact accumulating a most fear- ful treasure against the day of final retri- bution. Every man who is rich should examine himself closely to see whether there is any thing in the manner in which he hcts gained his property, or in which he now holds it, that will ex- pose him to the wrath of God in the last day. That on which he so much prides himself may yet bring down on him the vengeance of heaven ; and in the day of judgment he may curse his own madness and folly in wasting his probation in efforts to amass property. 4. Bthold, the hire of the labourers who have reaped down your fields. In the previous verses the form of the sin which the apostle specified was that they had hoarded their property. He now states another form of their guilt, that, while doing this, they had with- held what was due from the very la- bourers who hiid cultivated their fields, arrd to whose labour they were indebted for what they had. The phrase ' who have reaped down your fields,' is used to denote labour in general. This particular thing is specified, perhaps, because the reaping of the harvest seems to be more immediately connected with the accumulation of property. What is said here, however, will apply to all kinds of labour. It may be remarked also that the sin condemned here is one that may exist not only in reference to those who are hired to cultivate a farm, but to all in our employ — ^o day-la- bourers, to mechanics, to seamen, &c. It will apply, in an eminent degree, to those who hold others in slavery, and who live by their unrequited toils. The very essence of slavery is, that the slave shall produce by his labour so much 7nore than he receives for his own maintenance as to support the master and his family in indolence. The slave is to do the work which the master would otherwise be obliged' to do ; the advantage of the system is supposed to be that the master is not under a necessity of labouring at all. The amount which the slave receives is not presumed to be what is a fair equivalent for what he does, or what a freeman could be hired for, but so much less than his labour is fairly worth as to be a source of so much gain to the master. If slaves were fairly compen- sated for their labour; if they received what was understood to be a just price for what they do, or what they would be willing to bargain for if they were free, the system would at once come to an end. No owner of a slave would keep him if he did not suppose that out of his unrequited toil he might make money, or might be relieved him- self from the necessity of labour. He who hires a freeman to reap down his fields pays what the freeman regards as a fair equivalent for what he does; he who employs a slave does 7iot give what the slave would regard as an A. D. GO.] CHAPTER V. 07 your fields, which is of you kept back by fraud, crieth : and the cries of them which have reaped equivalent, an;l expects that what he gives will bo so inuch less than an equivalent, that he may be free alike from the necessity of labour and of paying him wiiat he has fairly earned. The very esacnce of slavery, there- fore, is fraud ; and there is nothing to v/hich the remarks of the apostle here are more applicable than to that un- just and oppiessive system. *J Which is of you kept back by fraud. The Greek word here used (ortooT'Epiw), is rendered defraud, in Mark x. 10. 1 Cor. vi. 7, 8 ; vii. 5, and destitute, in 1 Tim. vi. 5. It occurs nowhere else, except in the passage before us. It means to deprive of, with the notion that that to which it is ap[ilied was due to one, or that he had a claim on it. The fraud referred to in keeping it back, may be any thing by which the payment is withheld, or the claim evaded — whether it be mere neglect to pay it; or some advantage taken in making the bargain ; or some evasion of the law ; or mere vexatious delay ; or such superior power that he to whom it is due cannot enforce the payment; or such a system that he to whom it is fairly due is supposed in the laws to have no rights, and to be incapable of suing or being sued. Any one of these things would come under the denomi- nation of fraud. IT Crieth, That is, cries out to God for punishment. The voice of this wrong goes up to heaven. ^ And the cries of them which have reaped are entered into the ears of the Lord of Subaotlt. That is, he hears them, and he will attend to their cry. Comp. Ex. xxii. 27. They are op- pressed and wronged ; they have none to regard their cry on earth, and to re- dress their wrongs, and they go and appeal to that God who will regard j their cry, and avenge them. On the phrase 'Lord of Sabaoth,' or Lord i^ 9 are entered " into the ears of the Lord of Sabaoth. a Ex. 22. 27. of hosts, for so the word Sabaoth means, see Notes on Isa. i. 9, and Rom. ix. 29. Perhaps by the use of the word here it is implied that the God to whom they cry — the mighty Ruler of all worlds — is able to vindicate them. It may be added, that the cry of the oppressed and the wronged is going up constantly from all parts of the earth, and is always heard by God. In his own time he will come forth to vindi- cate the oppressed, and to punish the oppressor. It may be added, also, that if what is here said were regarded as it should l)c by all men, slavery, as well as other systems of wrong, wolild soon come to an end. If everywhere the workman was fairly paid for his earn- ings; if the poor slave who cultivates the fields of the rich were properly compensated for his toil ; if he received what a freeman would contract to do the work for; if there was no fraud in withholding what he earns, the sys- tem would soon cease in the earth. Slavery could not live a day if this were done. Now, there is no such compensation; but the cry of oppressed millions will continue to go up to hea- ven, and the period must come when the system shall cease. Either the master must be brought to such a sense of right that he will be disposed to do justice, and let the oppressed, go free ; or God will so impoverish the lands where the system prevails as to make all men see that the system is unprofit- able and ruinous as com[)ared with free labour ; or the oppressed will somehow become so acquainted with their own strength and their rights that they shall arise and assert their freedom ; or under the prevalence of true religion better views will prevail, and oppressors, turned to God, shall relax the yoke of bondage ; or God will so bring heavy judgments in his holy providence on the JAMES. [A. D. CO. 5 Ye have lived in pleasure" on the earth, and been wanton ; a Lu. 16. 19, 2.5. oppressors, that the system of slavery will everywhere come to an end on the earth. Nothing is more certain than that the whole system is con- demned by the passage of Scripture before us; that it is contrary to the genuine spirit of Christianity, and that the prevalence of true religion would bring it to an end. Probably all slave- holders feel that to place the Bible in the hands of slaves, and to instruct them to read it, would be inconsistent with the perpetuity of the system. Yet a system which cannot survive the most full and free circulation of the sacred Scriptures must be founded in wrong. .5. Ye have lived in pleasure on the earth. One of the things to which the rich are peculiarly addicted. Their wealth is supposed to be of value be- cause it furnishes them the means of doing it. Comp. Luke xii. 19 ; xvi. 19. The word translated ' lived in pleasure' (jtpvffdiS), occurs only here in the New Testament. It means to live delicately, luxuriously, at ease. There is not in the word essentially the idea of vicious indulgence, but that which character- izes those who live for enjoyment. They lived in ease and affluence on the avails of the labours of others ; they indulged in what gratified the taste and pleased the ear and the eye, while those who contributed the means of this were groaning under oppression. A life of mere indolence and ease, of deli- cacy and luxury, is nowhere counte- nanced in the Bible ; and even where unconnected with oppression and wrong to others, such a mode of living is re- garded as inconsistent with the purpose for which God made man and placed him on the earth. See Luke xii. 19, 20. Every man has high and solemn duties to perform, and there is enough to be done on earth to give employment ye have nourished your hearts as in a day of slaughter. to every human being, and to fill up every hour in a profitable and useful way. IT And been wantcm. This word now probably conveys to most minds a sense which is not in the ori- ginal. Our Encjish word is now com- monly used in the sense of lewd, lust- ful, lascivious. It was, however, for- merly used in the sense of sportive, joyous, gay, and was applied to any thing that was variable or fickle. The Greek word used here {oTiataXcuo), means to live luxuriously or voluptu- ously. Comp. Notes on 1 Tim. v. 6, where the word is explained. It does not refer necessarily to gross criminal pleasures, though the kind of living here referred to often leads to such in- dulgences. There is a close connection between what the apostle says here, and what he refers to in the previous verses — the oppression of others, and the withholding of what is due to those who labour. Such acts of oppression and wrong are commonly resorted to in order to obtain the means of luxuri- ous living, and the gratification of sen- sual pleasures. In all countries where slavery exists, the things here referred to are found in close connection. The fraud and wrong by which the reward of hard toil is withheld from the slave is connected with indolence and sensual indulgence on the part of the master. % Ye have nourished your hearts. Or, yourselves — the. word hearts here being equivalent to themselves. The mean- ing is, that they appeared to have been faltening themselves, like stall-fed beasts, for the day of slaughter. As cattle are carefully fed, and are fiUtened ivith a view to their being slaughtered, so they seemed to have been fattened for the slaughter that was to come on them — the d;iy of vengeance. Thus many now live. They do no work ; they contribute nothing to the good of A. D. 60.] CHAPTER V. 99 6 Ye have condemned and a Mat. 5. 39. society; they are mere consumers — frtiges coiisuinere nati ; and, like stall-leii cattle, they seem to live only with reference to the clay of slaughter, and to the recompense which awaits them after death. IT .4s in a day of slaughter. There has been much va- riety in the interpretation of this ex- pression. Robinson (Lex.) renders it, "like beasts in the day of slaughter, without care or forethought." Rosen- niiiUer (Morgcnland) supposes that it means as in a festival ,- referring, as he thinks, to the custom among the ancients of having a feast when a part of the animal was consumed in sacri- fice, and the rest was eaten by the wor- shippers. So Benson. On such occa- sions indulgence was given to appetite almost without limit, and the idea then would be that they had given thein- selves up to a life of pampered luxury. But probably the more correct idea is, that they had fattened themselves as for the day of destruction ; that is, as animals are fattened for slaughter. They lived only to eat and drink, and to enjoy life. But, by such a course, they were as certainly preparing for perdition as cattle were prepared to be killed by being stall-fed. 6. Ye have condemned and killed the just, tov bixawv — the just one, or the just man — for the word used is in \ke singular number. This may either refer to the condemnation and cruci- fixion of Christ — meaning that their conduct towards his people had been similar to the treatment of the Saviour, and was in fact a comlemnation and crucifixion of him afresh; or, that by their rejection of him in order to live in sin, they in fact condemned him and bis religion ; or, that they had con- demnetl and killed the just man — meaning that they had persecuted those who were Christians ; or, that by their harsh treatment of others in withholJ- killed the just; a7id he doth not resist " you. ing what was due to them, they had deprived them of the means of subsist- ence, and had, as it were, killed the righteous. Probably the true meaning is, that it was one of their characteris- tics that they had been guilty of wrong towards good men. Whether it refers, however, to any particular act of vio- lence, or to such a course as would wear out their lives by a system of op- pression, injustice, and fraud, cannot now be determined. ^ And he doth not resist you. Some have suppo.sed that this refers to God, meaning that he did not oppose them ; that is, that he bore with them patiently while they did it. Others suppose that it should be read as a question — 'and doth he not resist youl' — meaning that God would oppose them and punish them for their acts of oppression and wrong. But probably the true reference is to the 'just man' whom they condemned and killed ; meaning that they were so powerful that all attempts to resist them would be vain, and that the injured and oppressed could do nothing but submit patiently to their acts of injus- tice and violence. The sense may be either that they could not oppose them — the rich men being so powerful and they who were oppressed so feeble ; or that they bore their wrongs with meek- ness, and did not attempt it. The sins, therefore, condemned in these verses (I — 6), and for which it is said the divine vengeance would come upon those referred to, are these four: (1.) That of hoarding up money when it was unnecessary for their real support and comfort, and when they might do so much good with it (comp. Matt. vi. 19); (2.) That of keeping back the wages which was due to those who cultivated their fields; that is, keeping back what would be a fair compensa- tion for their toil — applicable alike to hired men and to slaves; (3.) That of 100 JAMES. [A. D. 60. 7 ' Be patient therefore, bre- I v/aitetli for 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 I or, Be long patient; or, Suffer with long patience. giving themselves up to a life of ease, luxury, and sensual indulgence; and (4.) That of viTonging and oppressing good and just men — men, perhaps in humble life, who were unable to vindi- cate iheir rights, and who had none to undertake their cause; men who were too feeble to offer successful resistance, or who were restrained by their princi- ples from attempting it. It is needless to say that there are multitudes of such persons now on the earth, and that they have the same reason to dread the di- vine vengeance which the same class had in the time of the apostle James. 7. Be patient therefore, brethren. That is, under such wrongs as the apostle had described in the previous verses. Those whom he addressed were doubtless suffering under those oppressions, and his object was to in- duce them to bear their wrongs with- out murmuring and without resistance. One of the methods of doing this was by showing them, in an address to their rich •ppressors, that those who injured and wronged them would be suitably punished at the day of judg- ment, or that their cause was in the hands of God ; and another method of doing it was by the direct inculcation of the duty of patience. Comp. Notes on Malt. V. 38—41, 43 — 45. The margin here is. Be long patient ; or suffer with long patience. The sense of the Greek is, ' be long suffering, or let not your patience be exhausted. Your courage, vigour and forbearance is not to be short-lived, but is to be enduring. Let it continue as long as there is need of it, even to the coming of the Lord. Then you will be re- leased from sufferings.' ^\ Unto the coming of the Lord. The coming of " and latter rain. ttDe. 11. 14. by death, or to destroy the city of Je- rusalem and bring to an end the Jew- ish institutions, or to judge the world and receive his peoT)!e to himself. The 'coming of the Lord' in any way was an event which Christians were taught to expect, and which would be con- nected with their deliverance from troubles. As the tinie of his appearing was not revealed, it was not improper to refer to that as an event that might possibly be near ; and as the removal of Christians by death is denoted by the phrase ' the coming of the Lord' — that is, his coming to each one of us — it was not improper to speak of death in that view. On the general subject of the expectations entertained among the early Christians of the second advent of the Saviour, see Notes on 1 Cor. xv. .51.2 Thess. ii. 2, 3. IT Behold, the husbandman waiteth for the precious fruit of the earth. The farmer waits patiently for the grain to grow. It requires time to mature the crop, and he does not become impatient. The idea seems to be that we should wait for things to develope themselves in their proper season, and should not be impatient before that season arrives. In due time we may expect the harvest to be ri[)ened. We cannot hasten it. We cannot control the rain, the sun, the seasons ; and the farmer therefore patiently waits until in the regular course of events he has a harvest. 8o we cannot control and hasten the events which are in God's own keeping; and we should patiently wait for the de- velo])ments of his will, and the arrange- ments of his providence, by which we may obtain what we desire. II And hath long -patience for it. That is, his patience is not exhausted. It ex- the Lord Jesus — either to remove you i tends through the whole time in which, A. D. 60.] CHAPTER V. 8 Be ye also patient; stablish a Re. 'Ji 20. 101 your hearts : for " the coming of tile Lord draweth ni^h. by the divine arrangements, he mny expect a harvest. ^ Until he receive the early and latter rain. In ihe cli- mate of Palestine there are two rainy seasons, on which the harvest essen- tially depends — tiie autumnal and the spring. rains — called here and elsewhere in the Scriptures the early and the latter rains. See l)eut. .xi. 14. Job xxix. 23. Jer. V. 24. The autumnal, or the early rains of Scripture, usually commence in the latter half of October or begin- ning of November; not suddenly, but by degrees, which gives opportunity for the husbandman to sow his fields of wheat and barley. The rains come mostly from the west or south-west, continuing for two or three days at a time, and falling especially during the nights. The wind then chops round to the north or east, and several days of fine weather succeed. During the months of November and December the rains continue to fall heavily; af- terwards they return only at longer in- tervals, and are less heavy ; but at no period during the winter do they en- tirely cease to occur. Snow often falls in Jerusalem, in January and February, to the de[)th of a foot or more, but it does not last long. Rain continues to fall more or less through the month of March, but it is rare after that period. At the present time there are not any particular periods of rain, or successions of showers, which might be regarded as distinct rainy seasons. The whole period from October to March now constitutes only one continued rainy season, without any regularly inter- vening time of prolonged fair weather. Unless, therefore, there has been some change in the climate since the times of the New Testament, the early and the latter rains for which the husband- man waited with longing, seem rather to have implied the first showers of autumn, which revived the parched and j would be followed by the setting up of 9* thirsty earth, and prepared it for the seed ; and the latter showers of spring, which continued to refresh and forward the ripening crops and the vernal pro- ducts of the fields. In ordinary sea- sons, from the cessation of the showers in spring until their commencement in October or November, rain never falls, and the sky is usually serene. Robin- son's Biblical Researches, vol. ii. pp. 96—100. 8. Be ye also patient. As the farmer is. - In due time, as he expects the re- turn of the rain, so you may anticipate deliverance from your trials. H Stab- lish yuur hearts. Let your purposes and your faith be firm and unwavering. Do not become weary and fretful, but bear with constancy all that is laid upon you until the time of your deli- verance shall come. IT Fur the coming of the Lord draweth nigh. Comp. Rev. xxii. 10, 12, 20. Notes, 1 Cor. XV. .'jl. It is clear, I think, from this place, that the apostle expected that that which he understood by ' the com- ing of the Lord' was soon to occur ; for it was to be that by which they would obtain deliverance from the trials which they then endured. See ver. 7. Whe- ther it means that he was soon to come to judgment, or to bring to an end the Jewish policy and to set up his king- dom on the earth, or that they would soon be removed by death, cannot be determined from the mere use of the language. The most natural interpre- tation of the passage, and one which will accord well with the time when the epistle was written is, that the pre- dicted time of the destruction of Jeru- salem (Matt, xxiv.) was at hand ; that there were already indications that that would soon occur; and that there was a prevalent expectation among Chris- tians that that event would be a release from many trials of persecution, and 102 JAMES. [A. D. 60. 9 ' Grudge not one against another, brethren, lest ye be condemned : behold, the Judge standeth " before the door. the Redeemer's kingdom. Perhaps many expected that the judgment would occur at that time, and that the Saviour would set up a personal reign on the earth. But the expectation of others might have been merely — what is indeed all that is necessarily implied in the predictions on the subject — that there would be after that a rapid and extensive spread of the principles of the Christian religion in the world. The destruction of Jerusalem and of the temple would contribute to that by bringing to an end the whole system of Jewish types and sacrifices; by convincing Christians that there was not to be one central rallying- point, thus destroying their lingering pre- judices in favour of the Jewish mode of worship; and by scattering them abroad through the world to propagate the new religion. The epistle was written, it is supposed, some ten or twelve years before the destruction of Jerusalem (Intro., § 3), and it is not im- probable that there were already some indications of that approaching event. 9. Grudge iiot one against another. ^^^rg. 'groan, grieve.^ The Greek word (ufsra^td), means to sigh, to groan, as of persons in distress (Kom, viii. 23) ; and then to sigh or groan through impatience, fretfulncss, ill-hu- mour; and hence to murmur, to Jind fault, to complain. The exact idea here is, not that of grudging in the sense of dissatisfaction with what others possess, or of being envious ; it is that of being fretful and impatient : or, to use a common word which more exactly expresses the sense, that oi grumbling. Tliis may arise from many causes ; either because others have advantages which we have not, and we are discon- tented and unhappy, as if it were wrong in them to have such enjoyments; or 10 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an ex- 1 groan, grieve. a Re. 3. 20. because we, without reason, suppose they intend to slight and neglect us; or because we are ready to take offence at any little thing, and to ' pick a quar- rel' with them. There are some per- sons wlio are a]\\ny s grunil/ling. They have a sour, dissatisfied, discontented temper ; they see no excellence in other persons ; they are displeased that others are more prospered, honoured and beloved than they are themselves ; they are always complaining of what others do, not because they are injured, but because others seem to them to be weak and foolish ; they seem to feel that it becomes them to complain if every thing is not done precisely as in their estimation it should be. It is needless to say that this spirit — the off- spring of pride — will make any man lead a wretched life ; and equally need- less to say that it is wholly contrary to the spirit of the gospel. Comp. Luke iii. 14. Phil. iv. 11.1 Tim. vi. 8. Heb. xiii. 5. IT Lest ye be condemned. That is, {or judging others with this spirit — for this spirit is in fact judging them. Comp. Notes on Matt. vii. 1. ^ Be- hold, the Judge standeth before the door. The Lord Jesus, who is soon to come to judge the world. See ver. 8. He is, as it were, even now approach- ing the door — so near that he can hear all that you say. 10. Take, my brethren, the prophets. That is, in your trials and persecutions. To encourage them to the exercise of patience, he points them to the exam- ple of those who had trod the same thorny path before them. The pro- phets were in general a much perse- cuted race of n.en, and the argument on which the a[)ostle relies from their example is this: (1.) That if the pro- phets were persecuted and tried, it may be expected that other good men will A. D. 60.] CHAPTER V. 103 ample of suffering affliction," and of patience, 11 Beliold, we connt them* a He. 11. 35-38. b Ps. 94. 12. INfat. 5. 10. be; (2.) That they showt'd such pa- tience ill their triuls as to be a iiioclel for us. *![ An example of sxifferiiig ajffliclion. That is, ihey shovveil us liow evils are to he home. 11. Bchiild, we count them hcipp)/ which endure. The word rendered < we count them happy' (^axapi^o/ifi'), occurs only here and in Luke i. 48, where it is rendered ' nhall call me blessed.' The word fiaxupio^, blessed, or happ7/,h.ci\ve\er, occur.-; often. See Matt. V. 3 — 1 1 ; xi. 6 ; xiii. 6, et saspe. The sense here is, we speak, of their patience with commendation. They have done what they ought to do, and their name is honoured and blessed. t Ye have heard of the patience of Job. As one of the most illustrious instances of [latient sufit-rers. See Job i. 21. The book of Jol) was written, among other reasons, to show that true religion would bear any form of trial to which it could be subjected. See Job i. 9 — 1 1 ; ii. 5, 6. t And have seen the end of the Lord. That is, the end or design which the Lord had in the trials of Job, or the result to which he brought the case at last — to wit, that he showed himself to be very merciful to the poor sufferer ; that he met him with the expressions of his approbation for the maimer in which he bore his trials; and that he doubled his for- mer possessions, and restored him to more than his former happiness and honour. See Job xiii. Augustine, Lu- ther, Wctstein, and others, understand this as referring to the death of the Lord Jesu.s, and as meaning that they had seen the manner in which he suf- fered death, as an example for us. But, though this might strike many as the true interpretation, yet the objeclions to it are insuperable. (1.) It does not : accord with the proper meaning of the i hnppy which endure. Ye have heard of the patience " of Job, and have seen the end '' of the c Job 1. 21, &c. d Job 42. 10, &o. word end (rEXoj). That word is in no instance applied to death, nor does it properly express death. It properly denotes an end, term, termination, com- pletion ; and is used in the following senses, (o) to denote the end, the ter- mination, or the last of any thing (Murk iii. 26. I Cor. xv. 24. Luke xxi. 9. Heb. vii. .3); (6) an event, is- sue, or rr-sult (Matt. xxvi. 58. Kom. vi. 21. 2 Cor. xi. 18); (c) the final pur- pose, that to which all the parts tend, and in which they terminate (1 Tim. i. 5); (f/) tax, custom, or tribute — what is paid for public ends or pur- poses. Matt. xvii. 25. Rom. xiii. 7, (2.) This interpretation, referring it to the death of the Saviour, would not accord with the remark of the apostle in the close of the verse, » that the Lord is very merciful.' This is what he says was ' seen,' or this was what was particularly illustrated in the case re- ferred to. Yet this was not particu- larly seen in the death of the Jjord Jesus. He was indeed most patient and submissive in his death, and it is true that he showed mercy to the peni- tent malefactor ; but this was not the particular and most prominent trait which he evinced in his death. Be- sides, if it had been, that would not have been the thing to which the apos- tle would have referred here. His ob- ject was to recommend patience under trials, not mercy shown to others,- and this he does by showing (a) that Job was an eminent instance of it, and (b) that the result was such as to encou- rage us to be patient. The end or the result of the divine dealings in his case was, that the Lord was ' very pitiful and of tender mercy ;' and we may hope that it will be so in our case, and should therefore be encouraged to be patient under our trials. IT That the 104 Lord ; that the Lord is very piti- ful, and of tender mercy. 12 But above all things, my brethren, swear " not, neither by heaven, neither by the earth, neither by any other oath : but a IVIa. 5. 34, &c. Lord is very pitiful. As he showed deep compassion in the case of Job, we have equal reason to suppose that he will in our own. 12. But above all things. That is, be especially careful on this point ; whatever else is done let not this be. The manner in which James speaks of the practice referred to here, shows that he regarded it as a sin of a very heinous nature; one that was by ail means to be avoided by those whom lie addressed. The habit of swearing by various things was a very common one among the Jews, and it was^im- portant to guard those who from among them had been converted to Christian- ity on that subject. H Swear not. See this command illustrated in the Notes on Matt. V. 33, 34. Nearly the same things are mentioned here as objects by which they were accustomed to swear which are referred to by the Sa- viour. IT But let your yea be yea. Let there be a simple affirmation, un- accompanied by any oath or appeal to God or to any of his works. A man who makes that his common method of speech is the man who will be be- lieved. See Notes on Malt. v. .37. IT Lest ye fall into condemnation. That is, for profaning the name of God. " The Lord will not hold him guiltless that taketh his name in vain." Ex. XX. 7. 13. Is any among you affiicled? By sickness, bereavement, disappoint- ment, persecutions, loss of health or properly. The word used here refers to suffering evil of any kind {xuxoTia^tt,) ■ M Let kirn pray. That is, prayer is appropriate to trial. The mind natu- JAMES. [A. D. 60. let your yea be yea, and your nay, nay; lest ye fall into con- demnation. 13 Is any among you afflicted ? let * him pray. Is any merry? let him sing " psalms. h 2 Ch. 33. 12. Jon. 2. 2, &c. c Ep. 5. 19. rally resorts to it, and in every way it is proper. God only can remove the source of sorrow ; he can grant unto us < a happy issue out of all our afflic- tions ;' he can make them the means of sanctifying the soul. Comp. 2 Chron. xxxiii. 12. Ps. xxxiv. 4 ; evil. 6, 13, 28. It matters not what is the forin of the trial, it is a privilege which all have to go to God in prayer. And it is an inestimable privilege. Health fails, fi lends die, property is lost, disappoint- ments come upon us, danger threatens, death approaches, and to whom shall we go but to God. He ever lives. He never fails us or disappoints us if we trust in him, and his ear is ever open to our cries. This would be a sad world indeed if it were not for the pri- vilege of prayer. The last resource of millions who suffer — for millions suffer every day — would be taken away if men were denied access to the throne of grace. As it is, there is no one so poor that he may not pray ; no one so disconsolate and forsaken that he may not find in Gml a friend ; no one so broken-hearted that he is not able to bind up his spirit. One of the designs of affliction is to lead us to the throne of grace; and it is a happy result of trials if we are led by our trials to seek God in prayer. \ Is any merry ? The word merry now conveys an idea which is not properly found in the ori- ginal word here. It refers now in common nsage to light and noisy plea- sure ; to that which is jovial ; to that which is attended with liughter, or which causes laughter, as a merry i^sX. In the Scriptures, however, the word properly denotes cheerful, pleasant. A. D. 60.] CHAPTER V. 14 Is any sick " among you ? a Mnr. 16. J 6. 105 agreeable, anJ is applied to a state of mind free from trouble — the opposite of affliction — happy. Prov. xv. 13, 15; xvii. 22. Isa. xxiv. 7. Luke xv. 23, 24, 29, 32. The Greek word used here (fO^uEc), means literally, to have ihe mind well (ev and ^(toj) ; that is, to have it happy, or free from trouble ; to be cheerful. IT Let him sing psalms. That is, if any one is happy ; if he is in health, and is prospered ; if he has his friends around him, and there is no- thing to produce anxiety ; if he has the free exercise of conscience and enjoys religion, it is proper to express that in notes of praise. Comp. Eph. v. 19, 20. On the meaning of the word here ren- dered ' sing psalms,' see Notes on Eph. V. 1 9, where it is rendered ?>iaking melody. It does not mean to sing psalms in contradistinction from sing- ing hymns, but the reference is to any songs of praise. Praise is appropriate to such a state of mind. The heart naturally gives utterance to its emo- tions in songs of thanksgiving. The sentiment in this verse is well expressed in the beautiful stanza, In every joy that crowns my days, in ev?ry pain I bsar, My heart shall find delight in praise, Or set'lc relief in prayer. Jilrs. fVilliams. 14. 7s any sick among you? In the previous verse the reference was to affliction in general, and the duty there urged was one that was applicable to all forms of trial. The subject of sick- ness, however, is so important, since it so often occurs, that a specific direc- tion was desirable. That direction is to call in the aid of others to lead our thoughts, and to aid us in our devo- tions, because one who is sick is less able to direct his own reflections and to pray for himself than he is in other forms of trial. Nothing is said here let him call for the elders of the church; and let them pray over ther it is that which would be Aital if these means were used or not, but the direction pertains to any kind of ill- ness. 1 Let him call for the elders of the church. Gr. Presbyters. See Notes on Acts XV. 2 ; xi. 30. It cannot be supposed that this refers to the apostles, for it could not be that they would be always accessible ; besides, instructions like this were designed to have a per- manent character, and to be applicable to the church at all times and in all places. The reference, therefore, is doubtless to the ordinary religious teachers of the congregation ; the offi- cers of the church entrusted with its spiritual interests. The spirit of the command would embrace those who are pastors, and any others to whom the spiritual interests of the congrega- tion are confided — ruling elders, dea- cons, &CC. If the allusion is to the or- dinary officers of the church, it is evi- dent that the cure to be hoped for (ver, 15) was not miraculous, but was that to be expected in the use of appropriate means accompanied by prayer. It may be added, as worthy of note, that the apostle says they should 'ca//' for the elders of the church; that is, they should send for them. They should not wait for them to hear of their sick- ness, as they might happen to, but they should cause them to be informed of it, and give them an opportunity of visiting them and praying with them. Nothing is more common than for per- sons — even members of the church — to be sick a long time, and to presume that their pastor must know all about it ; and then they wonder that he does not come to see th«m, and think hard of him because he does not. A pastor cannot be supposed to know every thing ; nor can it be presumed that he knows when persons are sick any more than he can know any thing else, un- respecting the degree of sickness, whe- less he is apprised of it ; and many 106 liim, anointing him with oil in the name of the Lord: JAMES. [A. D. 60. 15 And the prayer of faith shall save the sick, and the Lord liard ^joughls, and many suspicions of neglect would be avoided, if, when persons are sick, they would in some Way inform their pastor of it. It should always be presumed of a minister of the gospel that he is ready to visit the sick. But how can he go unless he is in some way apprised of the illness of those who need his counsel and his prayers ] The sick send for their fa- mily physician ; why should they pre- sume that their pastor will know of their illness any more than that their physician will ? 1 A?id let them pray over him. With him, and for him. A man who is sick is often little capa- ble of praying himself; and it is a pri- vilege to have some one to lead his thoughts in devotion. Besides, the prayer of a good man may be of avail in restoring him to health, ver. 15. Prayer is always one important means of obtaining the divine favour, and there is no place where it is more ap- propriate than by the bed-side of sick- ness. That relief from pain may be granted ; that the mind may be calm and submissive; that the medicines employed may be blessed to a restora- tion to health; that past sins may be forgiven ; that he who is sick may be sanctified by his trials ; that he may be restored to heallh, or prepared for his ' last change' — all these are subjects of prayer which we feel to be appro- priate in such a case, and every sick man should avail himself of the aid of those who ' have an interest at the throne of grace,' that they may be ob- tained, f Anointing him with oil. Oil, or unguents of various kinds, were much used among the ancients, both in health and in sickness. The oil which was commonly employed was olive oil. See Notes on Isa. i. 6. Luke X. 34. The custom of anointing the sick with oil still prevails in the East, for it is believed to have medicinal or healing properties. Niebuhr (Beschr- ieb. von Arabien, s. 131) says, 'The southern Arabians believe that to an- oint with oil strengthens the body, and secures it against the opjiressive heat of the sun, as they go nearly naked. They believe that the oil closes the pores of the skin, and thus prevents the effect of the excessive heat by which the body is so much weakened ; per- haps also they regard it as contributing to beauty, by giving the skin a glossy appearance. I myself frequently havo observed that the sailors in the ships from Dsjidda and Loheia, as well as the common Arabs in 'J'ehama, an- ointed their bodies with oil, in order to guard themselves against the heat. The Jews in Mocha assured Mr. For- skai, that the Mohammedans as well as the Jews, in Sana, when they were sick, were accustomed to anoint the body with oil.' Rasenmuller, Morgen- land, in loc. IT In the name of the Lord. By the authority or direction of the Lord ; or as an act in accord- ance with his will, and that will meet with his approbation. When we do any thing that tends to promote virtue, to alleviate misery, to instruct igno- rance, to save life, or to prepare others for heaven, it is right to feel that we are doing it in the name of the Lord. Comp. for such uses of the phrase ' in the name of the Lord,' and ' in my name,' Matt. x. 22 ; xviii. 5, 20 ; xix. 29 ; xxiv. 9. Mark ix. 41 ; xiii. 13. Luke xxi. 12, 17. Rev. ii. 3. Col. iii. 17. There is no reason to think that the phrase is used here to denote any peculiar religious rite or ' sacrament.' It was to be done in the name of the Lord, as any other good deed is. 15. And the prai/er of faith. The prayer offered in faith, or in the exer- cise of confidence in God. It is not said that the jiarticular form of the faith exercised shall be that the &ick man A. D. 60.] CHAPTER V. shall raise him up; and if" he a Is. 33. 24. 107 will certainlj' recover; but there is to be unwavering confidence in God, a belief that he will do what is best, and a cheerful coininitling of the cause into his hands. We express our ear- nest wish, and leave the case with him. The prayer of faith is to accompany the use of means, for .-ill means would be inefTectuai without the hiessing of God. U Sliitll save the sick, and ike Lord shall raise Mm up. This must be understood, as such promises are everywhere, with this restriction, that they will be restored to health if it shall be the will of God ; if he shall deem it for the best. It cannot be taken in the absolute and unconditional sense, for then, if these means were used, the sick person would always recover, no matter how often he might be sick, and he need never die. The design is to encourage them to the use of these means with a strong hope that it would be eliectual. It may fairly he inferred from this statement (1.) That there would be cases, in large numbers, where these means would be attended with this happy result ; and (2.) That there was so much encouragement to do it that it would tie proper in any ca.se of sickness to make use of these means. It mav be added that no one can de- monstrate that this promise has not l>een in numerous instances fulfilled. There are instances, not a few, where recovery from sickness seems to be in direct answer to prayer, and no one can prove that it is not so. Compare the case of Hezekiah, in Isa. xxxviii. 1 — 5. H And if he have cummilled sins, they shall be forgiven him. Per- haps there may be a particular allusion here to sins which may have brought on the sickness as a punishment. In that case the removal of the disease in answer to prayer would be an evidence that the sin was pardoned. Comp. Matt. ix. 2. But the promise may be have committed sins, they shall be forgiven him. understood in a more general sense as denoting that such sickness would be the means of bringing the sins of the past life to re.Tiembrance, especially if the one who was sick had been unfaith- ful to his Christian vows; and that the sickness in connection with the prayers offered would bring him to true refient- ance, and would recover him from his wanderings. On backsliding and err- ing Christians sickness often has this effect, and the subsequent life is so de- voted and consistent as to show that the past unfaithfulness of him who has been afflicted is forgiven. This passage (vs. 14, 15) is import- ant not only for the counsel which it gives to the sick, but because it has been employed by the Roman Catholic communion as almost the only portion of the Bible referred to to sustain one of the peculiar rites of their religion — that of 'extreme unction' — a 'sacra- ment,' as they suppose, to be adminis- tered to those who are dying. It is of im|)ortance, therefore, to inquire more [)arlicularly into its meaning. There can be but three views taken of the passage : I. That it refers to a 7nira- culous healing by the apostles, or by other early ministers of religion who were endowed with the power of hea|. iiig diseases in this manner. This is the interpretation of Doddridge, Macknight, Benson, and others. But to this view the objections seem to me to be insuperable : (a) Nothing of this kind is said by the apostle, and this is not necessary to be su|)posed in order to a fair interpretation of the passage, (i) The reference, as already oliserved, is clearly not to the apostles, but to the ordinary officers of the church, for such a reference would be naturally under- stood by the word presbyters ; and to suppose that this refers to miracles, would be to sujipose that this was a common endowment of the ordinary 108 JAMES. [A. D. 60. ministers of religion. But there was 1 forencetohis burial (Notes, Matt, xxvi no promise of this, aiul there is no ev ilence that they possessed it. In regard to the extent of the promise, " they shall lay hands on the sick and they shall recover," see Notes on Mark xvi. 17, 18. (f) If this referred to the power of working miracles, and if the promise was absolute, then death would not have occurred at all among the early disciples. It would have been easy to secure a restoration to health in any instance where a minister of religion was at hand. II. It is sup- posed by the Roman Catholics to give sanction to the practice of 'extreme unction,' and to prove that this was practised in the primitive church. But the objections to this are still more ob- vious : (fl) It was not to be performed at death, or in the immediate prospect of death, but in sickness at any time. There is no hint that it was to be only when the patient was past all hope of recovery, or in view of the fact thai he was to die. But ' extreme unction,' from its very nature, is to be practised only where the patient is past all hope of recovery, (i) It was not with a view to his death, but to his living, that it was to be practised at all. It was not that he might be prepared to die, but that he might be restored to hculih — " and the prayer of faith shall save the sick, and the Lord shall raise him upP But '■extreme unction' can be with no such reference and no such hope. It is OTi/y with the expectation that the patient is about to die; and if there were any expectation that he would be raised up even by this ordinance, it could not be administered as ' extreme unction.' (c) The ordinance practised as ' extreme unction' is a rite wholly unauthorized in the Scriptures, unless it be by this passage. There are in- stances indeed of persons being em- balmed after death; it was a fact also that the Saviour said of Mary, when she poured ointment on his body, that she ' did it for his burial,' or with rc- 12) ; but the Saviour did nut say that it was with reference tii his dcu/h, or was designed in any way to prepare him to die, nor is there any instance in the Bible in which such a rile is men- tioned. The ceremony of extreme unc- tion has its foundation in two things: first, in superstition, in the desire of son)ething that shall operate as a charm, or that shall possess jihysical elliciency in calming the apprehensions of a trou- bled conscience, and in preparing the guilty to die ; and, second, in the fact tliat it gives immense power to the priesthood. Nothing is better adapted to impart such power than a jirevalent belief that a minister of religion holds in his hands the ability to alleviate the pangs of the dying, and to furnish a sure passport to a world of bliss. There is deep philosophy in that which has led to the belief of this doctrine, for the dying look around for consola- tion and support, and they grasp at any thing which will promise ease to a troubled conscience, and the hope of heaven. The gospel has made arrange- ments to meet this state of mind in a better way — in ihe evidence wliich the guilty may have that by repentunce and faith their sins are* blotted out through the blood of ihe cross. III. The remaining sujiposiiion, therefove, and, as it seems to uie, the true one, is, that the anointing with oil was, in accord- ance with a common custom, regarded as medicinal, and that a blessing was to be invoked on this as a means of restoration to health-. Besides what has been already said, the following suggestions may be made in addition : ((■/) This v/as, as we have seen, a com- mon usage in the East, and is to this day. (ii) This interpretation meets all that is demanded to a fair understand- ing of what is said by the apostle, (c) Every thing thus directed is rational and proper. It is proper to call in the ministers of religion in time of sick- ness, and to ask their counsels and A. D. 60.] CHAPTER, V. 109 16 Confess ° your faults one a Ac. 19. 18. their prayers. It is proper to make use of the ordinary means of restora- tion to health. It was proper then, as it is now, to do this ' in the name of the Lord ;' that is, believing that it is in accordance with his benevolent ar- rangements, and making use of means which he has appointed. And it was proper then, as it is now, having made use of those means, to implore the di- vine blessing on them, and to feel that their efficacy depends wholly on him. Thus used, there was ground of hope and oi faith in regard to the recovery of the sutlerer ; and no one can show that in thousands of instances in the apostles' day, and since, the prayer of faith, accompanying the proper use of means, may not have raised up those who were on the borders of the grave, and who but for these means would have died. 16. Confess your faults one to an- other. This seems primarily to refer to those who were sick, since it is add- ed, ' that ye may be healed.' The fair interpretation is, that it might be sup- posed that such confession would con- tribute to a restoration to health. The case supposed all along here (see ver. 15) is, that the sickness referred to had been brought upon the patient for his sins, apparently as a punishment for some particular transgressions. Comp. Notes on 1 Cor. xi. 30. In such a case, it is said that if those who were sick would make confession of their sins, it would, in connection with prayer, be an important means of resto- ration to health. The duty inculcated, and which is equally binding on all now, is, that if we are sick, and are conscious that we have injured any persons, to make confession to them. This indeed is a duty at all times, but in health it is often neglected, and there is a special propriety that such confes- sion should be made when we arc sick. 10 to another, and pray one to an- The particular rcrtson for doing it which is here specified is, that it would con- tribute to a restoration to health — ' that ye may be healed.' In the case speci- fied, this might be supposed to contri- bute to a restoration to health from one of two causes : (1.) If the sickness had been brought upon them as a special act of divine visitation for sin, it might be hoped that when the confession was made the hand of God would be with- drawn ; or (2.) In any case, if the mind was troubled by the recollection of guilt, it might be hoped that the calm- ness and peace resulting from confes- sion would be favourable to a restora- tion to health. The former case would of course be more applicable to the times of the apostles j the latter would pertain to all times. Disease is often greatly aggravated by the trouble of mind which arises from conscious guilt, and in such a case nothing will contri- bute more directly to recovery than the restoration of peace to the soul agitated by guilt, and by the dread of a judg- ment to come. This may be secured by confession — confession made first to God, and then to those who are wronged. It may be added that this is a duty to which we are prompted by the very nature of our feelings when we are sick, and by the fact that no one is willing to die with guilt on his conscience; without having done every thing that he can to be at peace with all the world. This passage is one on which Roman Catholics rely to demonstrate the propriety of' auricular confession^ or confession made to a priest with a view to an absolution of sin. The doctrine which is held on that point is, that it is a duty to confess to a priest, at certain seasons, all our sins, secret and open, of which we have been guilty ; all our improper thoughts, de- sires, words and actions; and that the priest has power to declare on such 110 other, that ye may be healed. aPs 145. 19. JAMES. [A. D. 60. The effectual fervent prayer of a riirhteous man availelh much." confession that the sins are forgiv-nn. But never was any text less pertinent to prove a doctrine than this passage to demonstrate that. Far (1.) The confession here enjoined is not to he made hy a person in health, that he may obtain salvation, but by a sick person, that he may be healed; (2.) As imitital confession is here enjoined, a priest would be as much bound to confess to the people as the people to a priest ; (3.) No mention is made of a priest at all, or even of a minister of religion, as the one to whom the con- fession is to be made ; (4.) The con- fession referred to is for ' faults' with reference to 'one another;' that is, where one has injured another, and nothing is said of confessing fmilts to those whom we have not injured at all ; (5.) There is no mention here of absutiition either by a priest or any other person ; (6.) If any thing is meant by ahsolution that is scriptural, it may as well be pronounced by one person as another; by a layman as a clergyman. All that it can mean is, that God promises pardon to those who are truly penitent, and this fact may as well be stated by one person as an- other. No priest, no man whatever, is cmpovv'ered to say to another either that he is truly penitent, or to forgive sin. 'Who can forgive sins but God only?' None but he whose law has been violated, or who has been wronged, can pardon an offence. No third per- son can forgive a sin which a man has committed against a neighbour ; no one but a parent can pardon the oflences of which his own children have been guilty towards him; and who can put himself in the place of God, and pre- sume to pardon the sins which his creatures have committed against him .' (7.) The practice of ' auricular confes- bioa' is ' evil, and only evil, and that continually.' Nothing gives so much power -to a priesthood as the suppo- sition that they have the power of absolution. Nothing serves so much to pollute the soul as to keep impure thoughts before the mind long enough to make the confession, and to state them in words. Nothing gives a man so much power over a female as to have it supposed that it is required by religion, and appertains to the sacred office, that all that passes in the mind should be disclosed to him. The thought which but for the necessity of confes- sion would have vanished at once ; the image which would have departed as soon as it came before the mind but for the necessity of retaining it to make confession — these are the things over which a man would seek to have con- trol, and to which he would desire to have access, if he wished to accomjilish purposes of villany. The very tliinu; ivliich a seducer ivould desire would be the power ■ of knowing all the thoughts of his intended victim ,- and if the thoughts icliich pass through the soul could be known, virtue would be safe nowhere. Nothing probably under the name of religion has ever done more to corrupt the morals of a community than the practice of auricu- lar confession. ^ And pray for one another. One for the other; mutually. Those who have done injury, and those who are injured, should pray for each other. The apostle does not seem here, as in vs. 14, 15, to refer particularly to the prayers of the ministers of religion, or the elders of the church, but refers to it as a duly appertaining to all Christians. K That ye may be healed. Not with reference to death, and there- fore not relating to 'e.vtreme unction,' but in order that the sick may be re- stored again to health. This is said in connection with the duty of canfes- A. D. 60.] CHAPTER V. Ill sion, as well as prayer, and it seems to lie implied that both might contri- bute to a restoration to health. Of the way in which prayer would do this, there can be no doubt, for all healing coines from God, and it is reasonable to sup|)ose that this might be bestowed in answer to prayer. Of the way in whicii confession might do this, see the remarks already made. We should be deciding without evidence if we should say that sickness never comes now as a particular judgment for some forms of sin, and that it might not be kind of prayer referred to here. It is not listless, indifl'erent, cold, lifeless, as if there were no vitality in it or power, but that which is adapted to be effi- cient — earnest, sincere, hearty, perse- vering. There is but a single word in the original to answer to the translation effectual fervent. Macknighl and Dod- ilridge suppose that the reference is to a kind of prayer ' inwrougkl by the Spirit,' or the ' mivrotight prayer;' but the whole force of the original is ex- pressed by the word energetic, or ear- nest. ^ Of a righteous man. The removed if the suffering oftender would j quality on which the success of the make full confession to God, or to him ; prayer depends is not the talent, learn- whom 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 ' righteous man ;' that is, a good man, and this may be found in the ranks of the poor as certainly as the rich ; among laymen as well as among the ministers of religion ; among slaves as well as among their masters. IT Availeth much. iax'^'-'" ^s strong ; has efficacy ; pre- vails. The idea of strength or power is that which enters into the word ; strength that overcomes resistance and secures the object. Comp. Matt. vii. 28. Acts xix. 16. Rev. xii. 8. It has been said that ' prayer moves the arm that moves the world ;' and if there is any thing that can prevail with God it is prayer — humble, fervent, earnest pe- titioning. We have no power to con- trol him; we cannot dictate or prescribe to him; we cannot resist him in the execution of his purposes ; but we may ASK him for what we desire, and he has graciously said that such asking may effect much for our own good and the good of our fellow-men. Nothing has been more clearly demonstrated in the history of the world than that is, oftener than we suppose, one of the methods which God takes to bring his oll'endingand backsliding children back to himself, or to warn and reclaim the guilty. When, after being laid on a bed of pain, his children are led to re- flect on their violated vows and their unfaithfulness, and resolve to sin no more, they are raised up again to health, and made eminently useful to the church. So calamity, by disease or in other forms, often comes upon the vi- cious and the abandoned. They are led to reflection and to repentance. They resolve to reform, and the natural eli'ects of their sinful course are arrest- ed, and they become examples of virtue and usefulness in the world. 1 The effectual fervent prayer. The word effectual is not the most happy trans- lation here, since it seems to do little more than to state a truism — that a prayer which is effectual is availing — that is, that it is effectual. The Greek word (fifpyoviaa'/;) would be better rendered by the word energetic, which indeed is derived from it. . The word ! prayer is effectual in obtaining blesS' jiroperly refers to that which has power ; which in its own nature is fitted to produce an effect. It is not so much that it actually dms produce an cfFect, ngs from God, and in accomplishing great and valuable purposes. It has indeed no intrinsic power, but God has graciously pur|)osed that his favour as that it in filled to do it. This is the ] shall be granted to those who call upon 112 17 Elias was a man subject to like passions as we are, and he " prayed ' earnestly that it might a 1 Ki. 17. 1. 1 or, in prayer, b 1 Ki. 13. 42, 45. JAMES. [A. D. 60. not rain: and. it rained not on the earth by the space of three years and six months. 18 And he prayed again, '' and him, and that what no mere human power can eft'ect should be produced by his power in answer to prayer. 17. Elias. The common way of writing the word Elijah in the New Testament. Matt. xi. 14; xvi. 14; xvii. 3, &c. II Was a man subject to aire passioris as toe are. This does not mean that Elijah was passionate in the sense in which that word is now commonly used ; that is, that he was excitable or irritable, or that he was the victim of the same corrupt passions and propensities to which other men are subject, but that he was like affect- ed ; that he was capable of suflering the same things, or being aflected in the same manner. In other words, he was a mere man, subject to the same weaknesses and infirmities as other men. Comp. Notes on Acts xiv. 15. The apostle is illustrating the efficacy of prayer. In doing this he refers to an undoubted case where prayer had such efficacy. But to this it might be objected that Elijah was a distinguished prophet, and that it was reasonable to suppose that Ms prayer would be heard. It might be said that his example could not be adduced to prove that the prayers of those who were not favoured with such advantages would be heard, and especially that it could not be ar- gued from his case that the prayers of the ignorant, and of the weak, and of children and of servants, tvould be an- swered. To meet this, the apostle says that he was a mere man ; with the game natural propensities and infirmi- ties as other men, and that therefore his case is one which should encourage all to pray. It was an instance of the etficacy oi prayer, and not an illustra- tion of the power of z. prophet. IT And with prayer' — a Hebraism to denote that he prayed earnestly. Comp. Luke xxii. 15. This manner of speaking is common in Hebrew. Comp. 1 Sam. xxvi. 25. Ps. cxviii. 18. Lam. i. 2. The reference here is undoubtedly to 1 Kings xvii. 1, In that place, how- ever, it is not said that Elijah prayed, but that he said, "As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these three years but according to my word." Either James interprets this as a prayer, because it could be accomplished only by prayer, or he states what had been handed down by tradition as the way in which the miracle was effected. There can be no reasonable doubt that prayer was employed in the case, for even the miracles of the Saviour were accomplished in connection with prayer. John xi. 41, 42. IT That it might nut rain. Not to gratify any private re- sentment of his, but as a punishment on the land for the idolatry which pre- vailed in the time of Ahab. Famine was one of the principal methods by which God punished his people for their sins. ^ And it rained not on tlie earth. On the land of Palestine, for so the word earth is frequently un- derstood in the Bible. See Notes on Luke ii. 1. There is no reason to suppose that the famine extended be- yond the country that was subject to Ahab. IT By the space. For the lime. TT Of three years and six months. See this explained in the Notes on Luke iv. 25. Cpmp. Lightfoot, Horas He- braicse, on Luke iv. 25. 18. And he prayed again. The allusion here seems to be to 1 Kings xviii. 42,45, though it is not expressly said there that he prayed. Perhaps it he prayed earnestly, Gr. 'He^rayecfj might be fairly gathered from the nar- A. D. 60.] CHAPTER V, the heaven gave rain, and the earth brought forth her fruit. 19 Brethren, if any of you do a r.iat. 18. lo. 113 rative that he did pray, or at least that would be the presumption, for he put himself into a natural attitude of prayer. " He cast himself down upon the earth, and put his face between his knees." 1 Kings xviii. 42. In such circum- stances it is to be fairly presumed that such a man would pray ; but it is re- markable that it is not expressly men- tioned, and quite as remarkable that James should have made his argument turn on a thing which is not^ expressly mentioned, but which seems to have been a matter of inference. It seems probable to me, therefore, that there was some tradition on which he relied, or that it was a common interpretation of the passage in 1 Kings, that Elijah prayed earnestly, and that this was generally believed by those to whom the apostle wrote. Of theyhc^ that Elijah was a man of prayer, no one could doubt ; and in these circumstances the tradition and common belief were sufF.cient to justify the argument which is employed here. H And the heaven gave rain. The clouds gave rain. " The heaven was black with clouds and wind, and there was a great rain." 1 Kings xviii. 45. IT And the earth brought forth her fruit. The famine ceased, and the land again became productive. The case referred to here was indeed a mi- racle, but it was a case of the power of prayer, and therefore to the point. If God would work a miracle in answer to prayer, it is reasonable to presume that he will bestow upon us the bless- ings which we need in the same way. 19. Brethren, if any of you do err from the truth. Either doctrinally and speculatively, by embracing error; or practically, ,by falling into sinful practices. Either of these may be called ' erring from the truth,' because they are contrary to what the truth 10* err from the truth, and one " convert him, 20 Let hitn know, that he which converteth the siinier frosn teaches and requires. What is here said does not appear to have any con- nection with what precedes, but the apostle seems to have supposed that such a case might occur ; and, in the conclusion of the epistle, he called their attention to the importance of endea- vouring to save an erring brother, if such an instance should happen. The exhortation would be proper in address- ing a letter to any church, or in pub- licly addressing any congregation. ^ And one convert him. T^is does not mean convert him as a sinner, or regenerate him, but turn him from the error of his way ; bring him back from his wanderir)gs ; re-establish him in the truth, and in the practice of virtue and religion. So far as the word used here is concerned QTtia-tpi-^r]), he who had erred from the truth, and who was to be converted, may have been a true Christian before. The word means simply to turn — sc, from his way of error. See Notes on Luke xxii. 32. 20. Let him know. Let him who converts the other know for his en- couragement. ^ That he which con- verteth the sinner from the error of liis way. Any sinner; any one who has done wrong. This is a general princi- ple applicable to this case and to all others of the same kind. It is a uni- versal truth that he who turns a sinner from a v^'icked path does a work which is acceptable to God, and which will in some way receive tokens of his appro- bation. Comp. Dent. xii. 3. No work which man can perform is more ac- ceptable to God ; none will be followed with higher rewards. In the language which is used here by the apostle, it is evidently intended not to deny that suc- cess in converting u sinner, or in reclaim- ing one from the error of his ways, is to be traced to the grace of God ; but the 114 JAMES. [A. D. 60. the error of his way shall save a a Pr. 10. 1-2. 1 Pe. 4. 8. apostle here refers only to the divine feeling towards the individual who shall attempt it, and the rewards which he may hope to receive. The reward bestowed, the good intended and done, would be the same as if the individual were able to do the work himself. God approves and loves his aims and efi'orts, though the success is ultimately to be traced to himself. T! Shall save a soul from, death. It has been doubted whether this refers to his own soul, or to the soul of him who is converted. Several manuscripts, and the Vulgate, Syriac, Arabic, and Coptic versions, here read, '■his soul.' 'J'he most natu- ral interpretation of the passage is, to refer it to the soul of the one converted rather than of him who converts him. This accords belter with the uniform teaching of the New Testament, since it is nowhere else taught that the me- thod of saving our souls is by convert- ing others; and this interpretation will meet all that the scope of the passage demands. The object of the apostle is to present a motive for endeavouring to convert one who has wandered away ; and assuredly a sufRciertt motive for that is furnished in the fact that by this means an immortal soul would be saved from eternal ruin. The word death here must refer to eternal death, or to future punishment. There is no other death which the soul is in danger of dying. The body dies and moulders away, but the soul is immortal. The apostle cannot mean that he would save the soul from annihilation, for it is in no danger of that. This passage proves, then, that there is a death which the soul may die ; that there is a con- dition which may properly be called death as a consequence of sin ; and that the soul will suffer that unless it is converted. T And shall hide a mul- titude of sins. Shall cover them over 60 that they shall not be seen ; that is, soul from death, and shall hide" a mtdtitude of sins. they shall not be punished. This must mean either the sins which he has com- mitted who is thus converted and saved, or the sins of him who converts him. V^'hichever is the meaning, a strong motive is presented for endeavouring to save a sinner from the error of his ways. It is not easy to determine which is the true sense. Expositors have been about equally divided respect- ing the meaning. Doddridge adopts substantially both interpretations, para- phrasitig it, " not only procuring the pardon of those committed by the con- vert, but also engaging God to look with greater indulgence on his own character, and to be less ready to mark severely what he has done amiss." The Jews regarded it as a meritorious act to turn a sinner from the error of his ways, and it \s possible that James may have had some of their maxims in his eye. Comp. Clarke, in luc. Though it may not be possible to determine with certainty whether the apostle here refers to the sins of him who converts another, or of him who is converted, yet it seems to me that the reference is probably to the latter, for the following reasons: (1.) Such an interpretation will meet all that is fairly implied in the language. (2.) This interpretation will furnish a strong motive for what the apostle expects us to do. The motive presented is, according to this, that sin will not be punished. But this is always a good motive for [jut- ting forth efforts in the cause of religion, and quite as powerful when drawn from our doing good to others as when applied to ourselves. (3.) This is a safe interpretation ; the other is at- tended with danger. According to .(his, the effort would he one of pure benevolence, and there would be no danger of depending on what we do as a ground of acceptance with God. The other interpretation would seem A. D. 60.] CHAPTER V. 115 to teach that our sins might be forgiven on some other ground than that of the atonement — hy virtue of some act of our own. And (4.) There might be danger, if it be supposed that this refers to the fact that our sins are to be co- vered up by this act, of supposing that by endeavouring to convert others we may live in sin with impunity ; that however we live we shall be safe if we lead others to repentance and salvation. If the motive be the simple desire to hide the sins of others ; to procure their pardon ; to save a soul from death without any supposition that by that we are making an atonement for our own sins, it is a good one, a safe one. But if the idea is that by this act we are making some atonement for our own offences, and that we may thus work out a righteousness of our own, the idea is one that is every way dan- gerous to the great doctrine of justifi- cation by faith, and is contrary to the whole teaching of the Bible. For these low sinner from being punished for his sins. It may be added, in the conclu- sion of the Notes on this epistle, that this motive is one which is sufficient to stimulate us to great and constant efforts to save others. Sin is tha source of all the evil in the universe, and the great object which a benevo- lent heart ought to have should be that its desolating effects may be stayed : that the sinner may be pardoned ; and that the guilty soul may be saved from its consequences in the future world. This is the design of God in the plan of redemption ; this was the object of the Saviour in giving himself to die; this is the purpose of the Holy Spirit in renewing and sanctifying the soul; and this is the great end of all those acts of divine providence by which the sinner is warned and turned to God. When we come to die, as we shall soon, it will give us more pleasure to be able to recollect that we have been 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 to the sins of others, not our own ; and that the simple motive here presented is, that in this way we may save a fel- 1 pleasures which sense can furnish, or to have gained ail the honour and wealth which the world can give. THE FIRST EPISTLE GENERAL OF PETER. INTRODUCTION. The first epistle of Peter has never been doubted to be the production of the apostle of that name. While there were doiii)ts 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 n)ore 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 [)articular 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 ia the New Testament itself. Those who may wish to obtain ail the knowledge of his life which can now be had, may find ample details in Lardtier, 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 im- portant to consider in order to an intelligent understanding of his epistles. § I. 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 Bithyniu." 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 ques- tion is, who they were who are thus designated as 'strangers scattered abroad,' or strangers of the dispersion (rtopfrttS/jftotj StaoTfopaj). Comp. Notes on ch. i. L In regard to this, various opinions have been held. (!.■) That they were native-born Jews, who had been converted to the Chris- tian 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 Wetsteiri. This belief is founded chiefly on such passages as the fol- lowing, ch. i. 18 ; ii. 10; iv. 3, which are supposed to show that they who were thus addressed were formerly idolaters. (cxvi) INTRODUCTION. CXVU (3.) A third opinion has been that they were Gentiles by birth, but liad been Jewish proselytes, or ' Proselytes of liie Gate,' and had then been converted to Christianity. This sentiment was defended by Michaelis, chiefly on the ground that 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 opijiion 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 us Christians, though employing language such as the Jews had been accus- tomed 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 arc in Christ Jesus." From this it would seem that the epistle was ad- dressed to all true Christians iti 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, "To them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ." The same thing is appa- rent 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 indiscri- minately to Christians living out of Palestine. See the Notes on the passage. 'Ihese considerations make it clear that in writing this epistle he had reference to Christians as such, 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 CXVin INTRODUCTION. least had been Jews before their conversion, or siuh as a Jew would better un- derstand than a Gentile would. Indeed, nothin;> is more probablg" than tlint there were Jewish converts in that region. We 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 seem 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 Tes- tament, 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 pas- sages are the following : " As obedient children, not fashioning yourselves ac- cording 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 ajiplied to those who had been heathens, hut would not be likely to be applied to those who had had the knowledge of God as re- vealed in the Jewish Scri[)tures. 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" — lan- guage which would not be applied lo 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, reveilings, banquetings, and abominable idolatries." Though the apostle here uses the Viford ' 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 wa}' 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 ofTences which he specifies, yet in speaking in the name of the church, he would use the term ive, 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 Gen- tiles. It is probable that the great body of them had been converted from the INTRODUCTION. CXlX heathen, though there were doubtless Jewish converts intermingled with them, and Peter uses such language as would be natural for one who hud been a Jew J\imsclf 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 cli. V. l."? : "The church that is at Babylon, elected together with you, saluteth you." From this it is clear A^t it was written at Buhi/lun, but still there has been no little difference of opinion as to what place is meant here by Baliylon. Some have siij)posed 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 v^'hich this is done is not material. (1.) The opinion that the ' Babylon' mentioned in the epistle refers to a place of that name in Egyjit, not far from Cairo. This opinion was held by Pearson and Le Clerc, and by most of the Coptic inter[)reters, 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 Lard- ncr 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. 26.5. 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 he 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 Vv'rilten at the Babylon on the Euphrates, so well known was that place that no one vv'ould 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 givcrv to it on account of its wicketlness, and because it resembled Babylon. 'J'bis 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 malve 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 sujjpose that an apostle in writing a Ititer, 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 givs to Jerusalem ; certainly not as the CXX 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, Valcsius, Gro- tius, Cave, Whitliy, and Lardrier. The principal reasons for this are, that such is the testimony of Papias, Eusebius and Jerome ; and that at that time Baby- lon on the Euphrates was destroyed. See Lardner. But the objections to this opinion seem to me to be insuperable. (1.) Tjwe is no evidence that at that early period the name Babylon was given to RorR, nor were there any existing reasons why it should be. The name is generally supposed to have been ap- plied to it by John, in the book of Revelation (ch. xvi. 19; xvii. 5; xviii. l(i, 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 tiE generally understood that Rome was in- tended. 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.) As 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 writer, to make use of what would be regarded as a nickname, when suggesting the name 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. Peter 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 suppo- sition, to denote a place of eminent depravity. (5.) The testimony of the Fa- thers 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 lesiimony, 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 Baliylon was at that time destroyed, it may be re- marked that this is true so far as the original splendour of the city was con- cerned, but still there may have been a suificient population there to have con- stituted 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 testi- mony of Peter himself, who thus speaks at the end of his firsi epistle : ' The INTRODUCTION. CXxi 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.) 'I'iiere 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. Tliat this is the correct opinion seems to me to be clear from the fol- lowing 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 Tes- tament 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 diiferent 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.) Baby- lon 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. (3.) The apostles, according to all the traditions which we have respecting them, travelled extensively in the East, and noJung 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 writ- ten was Babylon on the Euphrates, the place so celebrated in ancient sacred and profane history. If this be the correct view, chen 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 oi God. Our information respecting this church, however, ceases here. ^Ve know not by whom it was founded ; we know not who were its paslors, 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 rea- son to suppose that the church long existed iliere. Soon the ancient city be- came a heap of ruins, and excepting that now ind then a Christian traveller or missionary has visited it, it is not known thai a prayer has been offered there from generation to generation, or that amidst the desolations there has been a single worsliijiper 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- cliaelis, that it was about the year 60. If it was written at Babylon, it was jirobably 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 manner, and for bringing forward prominently the most consolatory parts of the gospel. U CXXll INTRODUCTION. He wrote to those Avho were in affliction ; he was hiniself 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 hfe ; and it was natural that he should direct hi.s 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 preacli 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 par- ticularly 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.) Thert is evidence in the epistles of Peter that the author was well ac- quainted wira 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, halh 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 anJ 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 ac- quainted with the writings of the aposlle of the Gentiles, and had become so famihar 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 re- spect 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 Fa'ther 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, bias- all malice, and all guile, and hypocri- phemy, 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 sub- one 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.] INTRODUCTION. cxxni 1 Cor. xvi. 20. Greet ye one an- other with an holy kiss. 2 Cor. xiii. 12. Kom. xvi. 16. 1 Thess. v. 26. Rom. viii. 18. The glory that shall be revealed unlo us. Horn. iv. 24. If we believe on him that raised up Jesus our Lord from the dead. Rom. xiii. 1, 3, 4. Let every soul be suhject unto the higher powers. For there is no j)ower but of God ; the powers that be are ordained of God. . . Do that which is good, and thou shall have praise of the same. . . For he is a minister of God, a revenger to execute wrath upon him that doeth evil. See also the following passages : Rom. xii. 6, 7. 1 Tim. ii. 9. 1 Tim. V. 5. 1 Pet. V. 14. Greet ye one another with a kiss of love (fV (far^y.wtt. 1 Pet. V. 1. The glory that shall be reveiilfd. 1 Pet. i. 21. Who by him do be- lieve in God, that raised him up from the dead. 1 Pet. ii. 13, 14. Submit yourselves to every ordinance of man for the Lord's sake ; whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well. 1 Pet. iv. 10. 1 Pet. iii, 3. 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 struc- ture 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 an end, it con- tains 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 epis- tles 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 PETER. PETER, an apostle of Jesus Christ, to the strangers scat- a Ac. 8. 4. CHAPTER I. ANALYSIS OF THE CHAPTEH. This epistle was evidently addressed to those who were passing through se- vere trials, and probably to those who were, at that time, enduring persecu- tion, ch. i. 6,7; iii. 14; vi. 1, 12— 19. I'he main object of this chapter is to comfort them in their trials ; to suggest such considerations as would enable them to bear them with the right spirit, and to show the sustaining, elevating, and purifying power of the gospel. In doing this, the apostle adverts to the following considerations: 1. He reminds them that they were the elect of God ; that they had been chosen according to his foreknowledge, by the sanctifying agency of the Holy Ghost, and in order that they might be obedient, vs. 1, 2. 2. He reminds them of the lively hope to which they had been begotten, and of the inheritance that was reserved for them in heaven. That inheritance was incorruptible, and undcfiled, and glorious; it would be certainly theirs, for they would be kept by the power of God unto it, though now they were subjected to severe trials, vs. 3 — 6. 3. Even now they could rejoice in hope of that inheritance (ver. 6) ; their trial was of great importance to them- selves in order to test the genuineness of their piety (ver. 7) ; and in the midst of all their sufferings they coulJ tered" throughout Pontus, Gala- tia, Cappadocia, Asia, and Bi- thynia, rejoice in the love of their unseen Saviour (ver. 8) ; and they would cer- tainly obtain the great object for which they had believed — the salvation of their souls, ver. 9. By these considera- tions the apostle would reconcile them to their sufferings ; for they would thus show the genuineness and value of Christian piety, and would be admitted at last to higher honour. 4. The apostle proceeds, in order further to reconcile them to their suffer- ings, to say that the nature of the sal- vation which they would receive had been an object of earnest inquiry by the prophets. They had search'cd dilisently to know precisely what the spirit by which they were inspired meant by the revelations given to them, and they had understood that they ministered to the welfare of those who should come after them. vs. 10 — 12. Those who thus suffered ought, therefore, to rejoice in a salvation which had been revealed to them in this manner ; and in the fact that they had knowledge which had not been vouchsafed even to the prophets ; and under these circum- stances they ought to be willing to bear the trials which had been brought upon them by a religion so communi- cated to them. 5. In view of these things, the apos- tle (vs. 13 — 17) exhorts them to be faithful and persevering to the end. In antici[)ation of what was to he revealed to them at the final day, they should (124) A. D. 60.] CHAPTER I. be sober and obedient ; and as he who had called them into his kingdom was holy, so it became them to be holy also. 6. This consideration is enforced (vs. 18 — 21) by a reference to the |)rice that was paid for their redemption. They should remember that they had been redeemed, not with silver and gold, hut with the precious blood of Christ. He had been appointed from eternity to be their Redeemer ; he had been manifested in those times for them ; he had been raised from the dead for them, and their faith and hope were through him. For these reasons they ought to be steadfast in their attach- ment to him. 7. The apostle enjoins on them the especial duty of brotherly love. vs. 22, 23. They had purified their hearts by obeying the truth, and as they were all one family, they should love one an- other fervently. Thus they would show to their enemies and persecutors the transforming nature of their religion, and furnish an impressive proof of its reality. 8. To confirm all these views, the apostle reminds them that all flesh must soon die. The glory of man would fade away. Nothing would abide but the word of the Lord. They themselves would soon die, and be released from tlieir troubles, and they should be will- ing, therefore, to bear trials for a little lime. 'J'he great and the rich, and those apparently more favoured in this life, would soon disappear, and all the splendour of their condition would van- ish ; and they should not envy them, or repine at their own more humble and painful lot. vs. 24, 25. The keen- est sufferings here are brief, and the highest honours and splendours of life here soon vanish away, and our main solicitude should be for the eternal in- heritance. Having the prospect of that, and building on the sure word of God, which abides for ever, we need not shrink from the trials appointed to us here below. 11* 125 1 . Peter, an apostle of Jesus Christ. On the word apostle, see Notes on Rom. i. 1, 1 Cor. ix. 1, seq. II To the ■strangers. In the Greek, the word ' elect' (see ver. 2) occurs here : ixXix- -rotj rtapf rtt6/;^ot5, 'to the elect strangers.' He here addresses them as elect; in the f )|lowing verse he shows them in what way they were elected. See the Notes there, 'i'he word rendered strangers occurs only in three places in the New Testament; Heb. xi. 13, and 1 Pet. ii. 1 1, where it is rendered pilgrims, and in the place before us. See Notes on Heb. xi. 13. The word means literally a by-resident, a sojourner among a people not one's own. — Robinson. There has been much diversity of opi- nion as to the persons here referred to, some supposing that the epistle was written to those who had been Jews, who were now converted, and who were known by the common appellation among their countrymen as ' the scat- tered abroad,' or the ' dispersion ;' that is, those who were strangers or sojourn- ers away from their native land ; others, that the reference is to those who were called, among the Jews, ' proselytes of the gate,' or those who were admitted to certain external privileges among the Jews (see Notes on Matt, xxiii. 15); and others, that the allusion is to Chris- tians as such, without reference to their origin, and who are spoken of as strangers and pilgrims. That the apos- tle did not write merelj' to those who had been Jews, is clear from ch. iv. 3, 4 (comp. Intro., § 1); and it seems probable that he means here Christians as such, without reference to their ori- gin, who were scattered through the various provinces of Asia Minor. Yet it seems also probable that he did not use the term as denoting that they were 'strangers and pilgrims on the earth,' or with reference to the fact that the earth was not their home, as the word is used in Heb. xi. 13, but that he used the term as a Jew would natu- rally use it, accustomed, as he was, to 126 I. PETER. [A. D. 60. 2 Elect" according to the fore- a Ep. 1. 4. employ it as denoting his own country- men dwelling in distant lands. He would regard them still as the people of God, though dispersed abroad ; as those who were away from what was properly the home of their fathers. So Peter addresses these Christians as the people of God, now scattered abroad ; as similar in their condition to the Jews who had been dispersed among the Gentiles. Comp. the Intro., § 1. It is not necessarily implied that these persons were strangers to Peter, or that he had never seen them; though this was not improbably the fact in regard to most of them. H Scattered. Gr., Of the dispersion (Siaartopa^) ', a term which a Jew would be likely to use who spoke of his countrymen dwelling among the heathen. See Notes on John vii. 35, and James i. 1, where the same Greek word is found. It does not elsewhere occur in the New Testa- ment. Here, however, it is applied to Christians as dispersed or scattered abroad. IT Throughout Pontus, &c. These were provinces of .^sia Minor. Their position may be seen in the map prefixed to the Acts of the Apostles. On the situation of Pontus, see Notes on Acts ii. 9. IT Galatia. On the situation of this province, and its his- tory, see Intro, to the Notes on Gala- tians, § 1. '^ Cappadocia. See Notes, Acts ii. 9. ^\ Asia. Meaning a pro- vince of Asia Minor, of which Ephesus was the capital. Notes, Acts ii. 9. ^ And BUhynia. See Notes on Acts svi. 7. 2. Elect. That is, chosen. The meaning here is that they were in fact chosen. The word does not refer to the purpose to choose, but to the fact that they were chosen or selected by God as his people. It is a word com- monly applied to the people of God as being chosen out of the world, and called to be his. The use of the word knowledge* of God the Father, b Ro. e. en. does not determine whether God had a previous eternal purpose to choose them or not. That must be determined by something else than the mere use of the term. This word has reference to the act of selecting them, without throw- ing any light on the question why it was done. See Matt. xxiv. 22, 24, 31. Mark xiii. 20. Luke xviii. 7. Rom. viii. 33. Col. iii. 12. Comp. Notes on John XV. 16. The meaning is, that God had, on some account, a preference for them above others as his people, and had chosen them from the midst of others to be heirs of salvation. The word should be properly understood as applied to the act of choosing them, not to the purpose to choose them ; the fact of his selecting them to be his, not the doctrine that he would choose them ; and is a word, therefore, which should be freely and gratefully used by all Christians, for it is a word in fre- quent use in the Bible, and there is nothing for which men should be more grateful than the fact that God has chosen them to salvation. Elsewhere we learn that the purpose to choose them was eternal, and that the reason of it was his own good pleasure. See Notes on Eph. i. 4, .5. We are here also informed that it was in accordance with " the foreknowledge of God the Father." IT According to the fore- knowledge of God the Father. 'I"he Father is regarded, in the Scriptures, as the Author of the plan of salvation, and as having chosen his people to life, and given them to his Son to redeem and save. John vi. 37, &^ \ xvii. 2, 6, II. It is affirmed here that the fact that they were elect was in some sense in accordance with the ' foreknowledge of God.' On the meaning of the phrase, see Notes on Rom. viii. 29. The pas- sage does not affirm that the thing which God ' foreknew,' and which was the reason of their being chosen, was A. D. 60.] CHAPTER I. through sanctification" of the Spirit, a2Th. 2. i;;. unto' obedience * Ro. IG. 2i5. 127 and that they would of themselves be dis- posed to embrace the oiTct of salvatiDa. The fv)iekiiovvIedge referred to might have been of many other things as constituting the reason which operated in the case ; and it is not proper to assume that it could have been of this alone. It tnay mean that God fore- knew all the events which would ever occur, and that he saw reasons why they should be selected rather than others; or that he foreknew all that could be made to bear on their salva- tion ; or that he foreknew all that he would himself do to secure their salva- tion ; or that he foreknew them as hav- ing been designated by his own eternal counsels; or that he foreknew all that could be accomplished by their instru- mentality ; or that he saw that they would believe; but it should not be assumed that the word means necessa- rily any one of these things. The simple fiict here affirmed, which no one can deny, is, that there was foreknow- ledge in the case on the part of God. It was not the result of ignorance or of blind chance that they were selected. But \i foreknown, must it not be cer- tain ? How could a thing which is foreknown be contingent or doubtful ] The essential idea here is, that the ori- ginal choice was on the part of God, and not on their part, and that this choice was founded on what he before knew to be best. He undouhtedly saw good and sufficient reasons why the choice should fall on them. I do not know that the reasons why he did it are revealed, or that they could be fally comprehended by us if they were. I am quite certain that it is not stated that it is liecause they would be more disposed of themselves to embrace the Saviour than others; for the Scriptures abundantly teach, v>hat every regene- rated person feels to bo true, that the fact that we are disposed to embrace the Saviour is to be traced to a divine influence on our hearts, and not to our- selves. See John vi. 6.^. Rom. ix. 16. ']"itus iii. 5. Ps. ex. 2, 3. IT Through sfinctification of the Spirit. The Holy Spirit, the third person of the Trinity. The Greek is, ' by (iv) sanctification of the Spirit ;' that is, it was by this influence or agency. The election that was purposed by the Father was car- ried into effect by the agency of the Spirit in making them holy. The word rendered sanctification (u,yui.-o far- ther. IT Unto obedience and sprink- ling of the blood of Jesus Christ. This expresses the design for which they had been chosen by the Father, and renewed by the Spirit. It was that they might obey God, and lead holy lives. On the phrase ' unto obedience,' 128 sprinkling" of the blood of Jesus Christ; Grace unto you, and peace, be multiplied/ 3 Blessed' be the God and I. PETER. ^ [A. D. GO. Fatlier of our Lord Jesus Christ, which according to his' abundant ''mercy hath begotten us again' unto a lively hope by the resur- ^ much. dEp.2.4. cJiio. 3. 3, 5- see Notes on Rom. i. 5. The phrase * unto sprinkling of the blood of Jesus Christ,' means to cleansing from sin, or to hohness, since it was by the sprinkling of that blood that they were to be made holy. See it explained in the Notes on Heb. ix. 18—23 ; xii. 24. IT Grace unto you, and peace, he nntl- iiplied. Notes, Rom. i. 7. The phrase « be multiplied' means, ' may it abound,' or ' may it be conferred abundantly on you.' From this verse we may learn that they who are chosen should be holy. Just in proportion as they have evidence that God has chosen them at all, they have evidence that he has chosen them to be holy ; and in fact, all the evidence which any man can have that he is among the elect is, that he is practically a holy man, and de- sires to become more and more so. No man can penetrate the secret counsels of the Almighty. No one can go up to heaven and inspect the book of life to see if his name be there. No one should presume that his name is there without evidence. No one should de- pend on dreams, or raptures, or visions, as proof that his name is there. No one should expect a new revelation de- claring to him that he is among the elect. All the proof which any man can have that he is among the chosen of God is to be found in the evidences of personal piety; and any man who is willing to be a true Christian may have all that evidence in his own case. If any one, then, wishes to settle the question whether he is among the elect or not, the way is plain. Let him be- come a true Christian, and the whole matter is determined, for that is all the proof which any one has that he is chosen to salvation. Till a man is willing to do that, he should not com- plain of the doctrine of election. If he is not willing to become a Christian and to be saved, assuredly he should not complain that those who are think that they have evidence that they are the chosen of God. 3. Blessed lie the God and Father of our Lord Jesus Chnst. See Notes on 2 Cor. i. 3. ^ Which according to his abundant mercy. Marg., as in the Greek, much. The idea is, that there was great mercy shown them in the fact that they were renewed. They had no claim to the favour, and the favour was great. Men are not begot- ten to the hope of heaven because thej'' have any claim on God, or because it would not be right for him to withhold the favour. See Notes on Eph. ii. 4. H Hath begotten us again. The mean- ing is, that as God is the Author of our life in a natural sense, so he is the Author of our second life by regenera- tion. The Saviour said (John iii. 3J, that " Except a man be born again," or begotten again {jiwri^ avto§(si/). " he cannot see the kmgdom of God." Peter here affirms that that change had occurred in regard to himself and those whom he was addressing. The ivord used here as a compound (avoyfi'iaco) does not elsewhere occur in the New Testament, though it corresponds en- tirely with the words used by the Sa- viour in John iii. 3, 5, 7. Perhaps the phrase ' begotten again' would be better in each instance where the word occurs, the sense being rather that of being begotten again, thasi of being boni again, "ff Unto a lively hope. The word lively we now use commonly ia the sense of active, animated, quick ,- the word here used, however, means A. D. 60.] CHAPTER I. 129 rection' dead, of Jesus Christ from the alCo. 15.20. living, in contradistinction from that which is dead. The hope which they had had living power. It was not cold, inoperative, dead. It was not a mere form ; or a mere speculation ; or a mere sentiment ; it was that which was vital to their welfare, and which was active and powerful. On the nature of Ao/^e, see Notes on Rom. viii. 24. Comp. Eph. ii. 12. ^ By the resurrection of Jesus Christ from the dead. The resurrection of the Lord Jesus is the foundation of our hope. It was a con- firmation of what he declared as truth when he lived ; it was a proof of the doctrine of the immortality of the soul ; it was a pledge that all who are united to him will be raised up. See Notes on 1 Cor. XV. 1 — 20. 2 Tim. i. 10. 1 Thess. iv. 14. On this verse we may remark, that the fact that Chris- tians are chosen, to salvation should he a subject of gratitude and praise. Every man should rejoice that any of the race may be saved, and the world should be thankful for every new in- stance of divine favour in granting to any one a hope of eternal life. Espe- cially should this be a source of joy to true Christians. Well do they know that if God had not chosen them to salvation, they would have remained as thoughtless as others; if he had had no purpose of ;jif rcy towards them, they would never have been saved. As- suredly if there is any thing for which a man should be grateful, it is that God has, so loved him as to give him the hope of eternal life ; and if he has had an eternal purpose to do this, our gra- titude should be proportionably in- creased. 4. To an inheritance. Through the resurrection of the Lord Jesus we now cherish the hope of that future inheritance in heaven. On the word inheritance, see Notes on Acts xx. 32. 4 To an inheritance* incor- ruptible, and undefiled, and that 6 He. 9. 1,5. Eph. i.-ll, 14, 18. Col. i. 12. Chris- tians are regarded as the adopted chil- dren of God, and heaven is spoken of as their inheritance — as what their Fa- ther will bestow on them as the proof of his love. '!\ Incorruptible. It will not fade away and vanish, as that which we inherit in this world"does. See the word e.xplained in the Notes on 1 Cor. ix. 25. The meaning here is, that the inheritance will be imperishable, or will endure for ever. Here, to what- ever we may be heirs, we must soon part with the inheritance ; there it will be eternal. T A7id undefiled. See Notes, Heb. vii. 26 ; xiii. 4. James i. 27. The word does not elsewhere oc- cur in the New Testament. As applied to an inheritance, it means that it will be pure. It will not have been ob- tained by dishonesty, nor will it be held by fraud ; it will not be such as will corrupt the soul, or tempt to extrava- gance, sensuality, and lust, as a rich inheritance often does here ; it will be such that its eternal enjoyment will never tend in any manner to defile the heart. " How many estates," says Benson, " have been got by fraudulent and unjust methods ; by poisoning, or in some other way murdering the right heir ; by cheating of helpless orphans ; by ruining the fatherless and widows ; by oppressing their neighbours, or grind- ing the faces of the poor, and taking their garments or vineyards from them ! But this future inheritance of the saints is stained by none of these vices ; 'tis neither got nor detained by any of these methods; nor shall persons polluted with vice have any share in it." Here no one can be heir to an inheritance of gold or houses without danger of soon sinking into indolence, effeminacy, or vice ; there the inheritance may bo enjoyed for ever, and the soul conti- nually advance in knowledge, holiness, 130 . fadeth" not away, reserved' in heaven for 'you, a c. 5. 4. b Col. 1. 5. ' or, us. I. PETER. [A. D. 60. 5 Who are kept" by the power of God through faith'' unto salva- cJudel. 24. rfEp. 2. 8. and the active service of God. It And that fadeth not away. Gr. aua'paj'T'oi'. This word occurs nowhere else in the New Testament, though the word djUapaWti'oj (amarantine), occurs in eh. V. 4, applied to a crown or garland. The word is properly applied to that which does not fade or wither, in con- tradistinction from a flower that fades. It may then denote any thing that is enduring, and is applied to the future inheritance of the saints to describe its perpetuity in all its brilliance and splendour, in contrast with the fading nature of all that is earthly. The idea here, therefore, is not precisely the same as is expressed by the word ' in- corruptible.' Both words indeed de- note perpetuity, but that refers to per- petuity in contrast with decay ,• this denotes perpetuity in the sense that every thing there vjill be kept in its original brightness and beauty. The crown of glory, though worn for mil- lions of ages, will not be dimmed ; the golden streets will lose none of their lustre ; the flowers that bloom on the banks of the river of life will always be as rich in colour, and as fragrant, as when we first behold them. '{Reserved in heaven for you. Marg. us. The difierence in the text and the margin arises from llie various readings in MSS. The common reading is ' for youJ The sense is not materially af- fected. The idea is, that it is an in- heritance appointed for us, and kept by one who can make it sure to us, and who will certainly bestow it upon us. Comp. Notes on Matt. xxv. 34, John xiv. 2. Col. i. 5. 5. Who are kept by the power of God. That is, 'kept' or preserved in the faith and hope of the gospel ; who are pre- served from apostacy; or so kept that you will finally obtain salvation. The word which is here used and rendered kept (i|)povp6- what maimer of time. This phrase, in Greek (rtotoj' xaipbi>), would properly relate, not to the exact time when these things would occur, but to the character or condition of the age when they would take place ; perhaps referring to the state of the world at that period, the preparation to receive the gospel, and the probable manner in which the great message would be re- ceived. Perhaps, however, the inquiry in their minds pertained to the time when the predictions would be fulfilled, as well as to the condition of the world when the event takes place. The meaning of the Greek phrase would not exclude this latter sense. There are not unfrequent indications of time in the prophets (comp. Dan. ix. 24, seq.), and these indications were of so clear a character that when the Saviour expectation that the event would then occur. See Notes on Matt. ii. 2. H The Spirit of Christ which was in them. This does not prove that they knew that this was the Spirit of Christ, but is only a declaration of Peter that it was actually so. It is not probable that the prophets distinctly understood that the spirit of inspiration, by which they were led to foretell future events, was peculiarly the spirit of Christ. They understood that they were in- spired ; but there is no intimation, with which I am acquainted, in their writ- ings, that they regarded themselves as inspired by the Messiah. It was not improper, however, for Peter to say that the spirit by which they were in- fluenced was in fact the Spirit of Christ, so called because that Spirit which sug- gested these future events to them was given as the great Medium of all re- vealed truth to the world. Comp. Heb. i. 3. John i. 9 ; xiv. 16, 26 ; xvi. 7. Isa. xlix. 6. It is clear from this pas- sage, (1.) That Christ must have had an existence before his incarnation ; and (2.) That he must have understood then what would occur to him when he should become incarnate ; that is, it must have been arranged or determined beforehand. IT Did .signify. Meant to intimate or manifest to them (^ibrXov) ; or what was implied in the communi- cations made to them. IT When it testified beforehand the sufferings of Christ. As Isaiah, ch. liii. Daniel, ch. ix. 25 — 27. They saw clearly that the Messiah was to suffer ; and doubtless this was the common doctrine of the prophets, and the common expectation of the pious part of the Jewish nation. Yet it is not necessary to suppose that they had clear apprehensions of his sufl'erings, or were able to reconcile all that was said on that subject with what was said of his glory and his triumphs. actually appeared there was a general j There was much about those sufferings A. D. 60.] CHAPTER I. 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. suppose that they derived no benefit from their own predictions, for as far as they understood the truth it was as much adapted to sanctify and comfort them as it is us now ; but the meaning is, that their messages had reference mainly to future times, and that the full benefit of them would be experi- enced only in distant ages. Comp. Heb. xi. 39,40. ^Unfo iis they did minislen the things which are now reported tnito you. Not unto us by name ; but their ministrations had reference to the times of the Messiah, and those to whom Peter wrote, in common with all Christians, were those who were to enjoy the fruits of the communica- tions which they made. The word reported means announced, or made known. IT ^y them that have preached the gospel unto you. The apostles, who have made known unto you, in their true sense, the t4iings which the proi)hets predicted, the import of which they themselves were so desi- rous of understanding. IT With the Holy Ghost ^ent down from heaven. Accompanied by the influences of the Holy Ghost bearing those truths to the heart, and confirming them to the soul. It was the same spirit which inspired the prophets which conveyed those truths to the souls of the early Chris- tians, and which discloses them to true believers in every age. Comp. John xvi. 13,14. Acts ii. 4; x. 44, 45. The object of Peter by thus referring to the prophets, and to the interest which they took in the things which those to whom he wrote now enjoyed, seems to have been to impress on them a deep sense of the value of the gospel, and of the great privileges which they enjoyed. They were reaping the be- nefit of all the labours of the prophets. They were permitted to see truth clearly which the prophets themselves saw which they wished to learn, as there is much still which we desire to know. We have no reason to suppose that there were any views of the sufferings of the Messiah communicated to the prophets except what we now have in the Old Testament; and to see the force of what Peter says, we ought to imagine what would be our views of him if all that we have known of Christ as history were obliterated, and we had only the knowledge which we could derive from the Old Testament. As has been already intimated, it is pro- bable that they studied their own pre- dictions, just as we would study them if we had not the advantage of applying to them the fads which have actually occurred. Tl And the glory that should follow. That is, they saw that there would be glory which would be the result of his sufferings, but they did not clearly see what it would be. They had some knowledge that he would be raised from the dead (Ps. xvi. 8 — 11, Comp. Acts ii. 25 — 28) ; they knew that he would ' see of the travail of his soul, and would be satisfied' (Isa. liii. 11); they had some large views of the effects of the gospel on the nations of the earth. Isa. xi. ; xxv. 7, 8 ; Ix. ; Ixvi. But there were many things re- specting his glorification which it can- not be supposed they clearly under- stood ; and it is reasonable to presume that they made the comparatively few and obscure intimations in their own writings in relation to this, the subject of profound and prayerful inquiry. 12. Unto whom it was revealed. They were not permitted to know fully the import of the predictions which they were made the instruments of communicating to mankind, but they understood that they were intended for the benefit of future ages. IT That not U7iio themselves. We are not to 140 I. PETER. [A. D. 60. with the Holy Ghost " sent down a Ac. 2. 4. 2 Co. 1. 22. b Ep. 3. 10. only obscurely. They were in many respects more favoured than even those holy men had been. It was for them that the prophets had spoken the word of the Lord; for them and their salva- tion that a long line of the most holy men that the world ever saw had lived, and toiled, and suffered ; and while they themselves had not been allowed to understand the full import of their own predictions, the rnost humble be- liever was permitted to see what the most distinguished prophet never saw. See Malt. xiii. 17. ^\\Vhich ihings the angels desire to look into. The object of this reference to the angels is the same as that to the prophets. It is to impress on Christians a sense of the value of that gospel which they had received, and to show them the great- ness of their privileges in being made partakers of it. It had excited the deepest interest among the most holy men on earth, and even among the in- habitants of . the skies. They were enjoying the full revelation of what even the angels had desired more fully to understand, and to comprehend which they had employed their great powers of investigation. The things which are here referred to (ft; a — unto which), are those which the prophets were so desirous to understand — the great truths respecting the sufferings of Christ, the glory which would follow, and the nature and effects of the gospel. In all the events pertaining to the re- demption of a world they felt a deep interest. The word which is rendered < to look' (rtapazv^Vai) is rendered stoop- ing down, and stooped down, in Luke xxiv. 12. John xx. 5, 11 ; looketh, in James i. 25, and look, in the place before us. It does not elsewhere occur in the New Testament. It properly means to stoop down near by any thing; to bend forward near in order to look at any thing more closely. Robinson, Lex. It would denote that from heai'en ; which things the antjels ' desire to look into. state where one who was before at so great a distance that he could not clearly see an object, should draw nearer, stooping down in order that he might observe it more distinctly. It is possible, as Grotius supposes, that there may be an allusion here to the posture of the cherubim over the mercy-seat, represented as looking down with an intense gaze, as if to behold what was in the ark ; but it is not necessury to suppose that this is the allusion, nor is it absolutely certain that that was the posture of the checubim. See Notes on Heb. ix. 5. All that is necessarily implied in the language is, that the angels had an intense desire to look into these things ; that they contem- plated them with interest and fixed attention, like one who comes near to an object, and looks narrowly upon it. In illustration of this sentiment, we may make the following suggestions : I. The angels doubtless desire to look into all the manifestations of the cha- racter of God wherever those manifest- ations are made. (1.) It is not unrea- sonable to suppose that, to a great degree, they acquire the knowledge of God as all other creatures do. They are not omniscient, and cannot be sup- posed to comprehend at a glance all his doings. (2.) They doubtless employ their faculties, substantially as we do, in the investigation of truth; that is, from things known they seek to learn those that are even unknown. (3.) It is not unreasonable to suppose that there are many things in relation to the di- vine character and plans which they do not yet understand. They know, un- doubtedly, much more than we do ; but there are plans and purposes of God which are yet made known to none of his creatures. No one can doubt that these plans and purposes must be the object of the attentive study of all holy created minds. (4.) They doubtless feel a great interest in the welfare of A. D. 60.] CHAPTER I. 141 other beings — of their fellow-creatures wherever they are. There is in the universe one great brotherhood, em- bracing all the creatures of God. (5.) They cannot but feel a deep interest in man — a fallen creature, tempted, suffer- ing, dying, and exposed to eternal death. This they have shown in every period of the world's history. Notes on Heb. i. 14. II. It is probable that in each one of the worlds which God has made, there is some peculiar manifestation of his glory and character; something which is not to be found at all in any other world, or, if found, not in so great perfection ; and that the angels would feel a deep interest in all these manifestations, and would desire to look into them. (1.) This is probable from the nature of the case, and from the variety which we see in the form, size, movements, and glory of the heavenly orbs. There is no reason to suppose that on any one of those worlds all the glory of the divine cha- racter would be manifest which he intends to make known to the universe. (2.) This is probable from what we can now see of the worlds which he has made. We know as yet comparatively little of the heavenly bodies, and of the manifestations of the Deity there ; and yet as far as we can see, there must be far more striking exhibitions of the power, and wisdom, and glory of God in many or most of those worlds that roll above us than there are on our earth. On the body of the sun ; on the planets Jupiter and Saturn, so vast in comparison with the earth, there must be far more impressive exhibitions of the glory of the Creator than there is on our little planet. Saturn, for example, is 82,000 miles in diameter, 1100 times as large as our earth; it moves at the rate of 22,000 miles an hour; it is encircled by two magnifi- cent rings, 5000 miles apart, the inner- most of which is 21,000 miles from the body of the planet, and 22,000 miles in breadth, forming a vast illuminated arch over the planet above the bright- ness of our moon, and giving a most beautiful appearance to the heavens there. It is also, doubtless, true of all the worlds which God has made, that in each one of them there may be some peculiar manifestation of the glory of the Deity. (3.) The universe, there- fore, seems fitted up to give eternal employment to mind in contemplating it; and in the worlds which God has made there is enough to employ the study of his creatures for ever. On our own world, the most diligent and pious student of the works of God might spend many thousand years, and then leave much, very much, which he did not comprehend ; and it may yet be the eternal employment of holy minds to range from world to world, and in each new world to find much to study and to admire; much that shall proclaim the wisdom, power, love, and goodness of God, which had not elsewhere been seen. (4.) Our world, therefore, though small, a mere speck in creation, may have something to manifest the glory of the Creator which may not exist in any other. It cannot be its magnitude, for in that respect it is among the smallest which God has made ; it may not be the height and the majesty of our mountains, or the length and beauty of our rivers, or the fragrance of our flowers, or the clear- ness of our sky, for in these respects there may be much more to admire in other worlds: it is the exhibition of the character of God in the work of redemption ; the illustration of the way in which a sinner may be forgiven ; the manifestation of the Deity as incar- nate, assuming permanently a union with one of his own creatures. This, so far as we know, is seen in no other part of the universe; and this is hon- our enough for one world. To see this the angels may be attracted down to earth. When they come, they come not to contemplate our works of art, our painting and our sculpture, or to 142 I. PETER. [A. D. 60. read our books of science or poetrj' : they come to gather around the cross, to minister to tlic Saviour, to attend on his steps while living, and to watch over his body when dead ; to witness his resurrection and ascension, and to bless, with their offices of kindness, those whom he died to redeem. Heb. i. 4. III. What, then, is there in our world which we may suppose would attract their attention 1 What is there which they would not see in other worlds ? I answer, that the manifestation of the divine character in the plan of redemp- tion is that which would peculiarly attract their attention here, and lead them from heaven down to earth. (1.) The mystery of the incarnation of the Son of God would be to them an ob- ject of the deepest interest. This, so far as we know, or have reason to suppose, has occurred nowhere else. There is no evidence that in any other world God has taken upon himself the form of one of his own creatures dwelling there, and stooped to live and act like one of them ; to mingle with them ; to share their feelings, and to submit to toil, and want, and sacrifice for their welfare. (2.) The fact that the guilty could be pardoned would attract their attention, for (a) it is elsewhere un- known, no inhabitant of heaven having the need of pardon, and no ofler of pardon having been made to a rebel angel. (6) There are great and diffi- cult questions about the whole subject of forgiveness which an angel could easily see, but which he could not so easily solve. How could it be done consistently with the justice and truth of God? How could he forgive, and yet maintain the honour of his own law, and the stability of his own throne? There is no more difficult subject in a human aduiinistralion than that of pardon ; and there is none which so much perplexes those who are entrusted with executive power. (3.) The tray in which pardon has been shown to the guilty here would excite their deep attention. It has been in a manner entirely consistent with justice and truth, showing, through the great sac- rifice made on the cross, that the attri- butes of justice and mercy may both be exercised ; that while God may pardon to any extent, he does it in no instance at the expense of justice and truth. This blending of the attributes of the Almighty in beautiful harmony ; this manifesting of mercy to the guilty and the lost; this raising up a fallen and rebellious race to the favour and friendship of God ; and this opening before a dying creature the hope of im- mortality, was what could be seen by the angels nowhere else, and hence it is no wonder that they hasten with such interest to our world to learn the mys- teries of redeeming love. Every step in the process of recovering a sinner must be new to them, for it is unseen elsewhere ; and the whole work, the atonement, the pardon and renovation of the sinner, the conflict of the child of God with his spiritual foes, the sup- ports of religion in the time of sick- ness and temptation, the bed of death, the sleep in the tomb, the separate flight of the soul to its final abode, the resurrection of the body, and the solemn scenes of the judgment, all must open new fields of thought to an angelic mind, and attract the heavenly inhabit- ants to our world to learn here what they cannot learn in their own abodes, however otherwise bright, where sin, and suffering, and death, and redemption are unknown. In view of these truths we may add: (1.) The work of redemp- tion is worthy of the study of the pro- foundest minds. Higher talent than any earthly talent has been employed in studying it, for to the most exalted intellects of heaven it has been a theme of the deepest interest. No mind on earth is too exalted to be engaged in this study ; no intellect here is so pro- found that it would not find in this study a range of inquiry worthy of it- self. (2.) This is a study that is pecu- A. D. 60.] 13 Wherefore CHAPTER I. 143 gird ° up the | grace that is to be brought unto loins of your mind, be sober, '' you at the revelation of Jesus and hope ' in the end " for the o Lu. 1-2. :i5. b Lii. 21. 34. liarly appropriate to man. The angels have no other interest in it than that which arises fioni a Jesire to know GoJ, and from a benevolent regard for the welfare of others; we have a per- sonal interest in it of the highest kind. It pertains primarily to us. The plan was formed for us. Our eternal all depends upon it. The angels would be safe and happy if they did not fully understand it ; if we do not understand it, we are lost for ever. It has claims to their attention as a wonderful exhi- bition of the character and purposes of God, and as they are interested in the welfare of others; it claims our attention because our eternal welfare depends on our accepting the otfer of mercy made through a Saviour's blood. (3.) How amazing then, how wonder- ful, is the indifference of man to this great and glorious work ! How won- derful that neither as a matter of specu- lation, nor of personal concern, he can be induced " to look into these things !" How wonderful that all other subjects engross his attention, and excite in- quiry, but that for this he feels no concern, and that here he finds no- thing to interest him! It is not un- reasonable to suppose that amidst all the other topics of wonder in this plan as seen by angels, this is not the least — that man by nature takes no in- terest in it; that in so stupendous a work, performed in his own world, he feels no concern ; that he is unmoved when he is told that even God became incarnate, and appeared on the earth where he himself dwells ; and that, busy and interested as he is in other things, often of a most trifling nature, he has >io concern for that on which is suspended his own eternal happiness. If heaven was held in mute astonish- ment when the Son of God left the Christ : perfectly. c He. 10. 35. courts of glory to be poor, to be perse- cuted, to bleed, and to die, not less must be the astonishment then when, from those lofty heights, the angelic hosts look down upon a race uncon- cerned amidst wonders such as those of the incarnation and the atonement! 13. Wherefore gird up the loins of your mind. The allusion here is to the manner in which the Orientals were accustomed to dress. They wear loose, flowing robes, so that when they wished to run, or to fight, or to apply themselves to any business, they are obliged to bind their garments close around them. See Notes on Matt, v, 38 — 41. The meaning here is, that they were to have their minds in con- stant preparation -to discharge the du- ties, or to endure the trials of life — like those who were prepared for labour, for a race, or for a conflict. % Be sober. See Notes on I Tim. iii. 2. Titus i. 8 ; ii. 2, IT And hope to the end. Marg. perfect///. The translation in the text is the most correct. It means that they were not to become faint or weary in their trials. They were not to aban- don the hopes of the gospel, but were to cherish .those hopes to the end of life, whatever opposition they might meet with, and however much might be done by others to induce them to apostatize. Comp. Notes on Heb. x. 3.5, 36. IT For the grace that is to be brought unto you. For the favour that shall then be bestowed upon you ; to wit, salvation. The word brought here means that this great favour which they hoped for would be borne to them by the Saviour on his return from hea- ven. ir At the revelation of Jesus Christ. When the Lord Jesus shall be revealed from heaven in his glory ; that is, when he comes to judge the world. Notes, 2 Thess. i. 7. 144 I. PETER. [A. D. 60. 14 As obedient children, not fashioning "yourselves according to the former lusts in your igno- rance : a Ro. 12. 2. b he. It. 44. 14. As obedient children. That is, conduct yourselves as becomes the children of God, by obeying his com- mands ; by submitting to his will ; and by manifesting unwavering confidence in him as your Father, at all times. IT Not fashioning yourselves. Not forming or modelling your life. Comp. Notes, Rom. xii. 2. The idea is, that they were to have some model or ex- ample in accordance with which they were to frame their lives, but that they were not to make their own former principles and conduct the model. The Christian is to be as different from what he was himself before conversion as he is from his fellow-men. He is to be governed by new laws, to aim at new objects, and to mould his life in accordance with new principles. Before conversion he was (a) supremely selfish ; (/y) he lived for personal grati- fication ; (c) he gave free indulgence to his appetites and passions, restrained only by a respect for the decencies of life, and by a reference to his own health, property, or reputation, without regard to the will of God ; (c/) he con- formed himself to the customs and opi- nions around him, rather than to the requirements of his Maker ; (e) he lived for worldly aggrandizements, his supreme object being wealth or fame ; or (/) in many cases those who are now Christians gave indulgence to every passion which they wished to gratify, regardless of reputation, health, property, or salvation. Now they are to be governed by a different rule, and their own former standard of morals and of opinions is no longer their guide, but the will of God. IT According to the former lusts in your ignorance, When you were ignorant of the re- 15 But as he which hath called you is holy, so be ye holy in all manner of conversation ; 16 Because it is written,'' Be ye holy ; for 1 am holy. quirements of the gospel, and gave yourselves up to the unrestrained in- dulgence of your passions. 15. But as he who hath called you is holy. On the word called, see Notes on Eph. iv. 1. The meaning here is, that the model or example in accordance with which they were to frame their lives, should be the character of that God who had called them into his kingdom. They were to be like him, Comp.. Notes, Matt. v. 48. If So be ye holy in all manner of coJiversation. In all your conduct. On the word conversation, see Notes on Phil. i. 27 The meaning is, that since God is holy, and we profess to be his followers, we ought also to be holy. 16. Because it is written, Be ye holy ; for I am holy. Lev. xi. 44, This command was addressed at first to the Israelites, but it is with equal propriety addressed to Christians, as the professed people of God. The foundation of the command is, that they professed to be his people, and that us his people they ought to be like their God. Comp. Micah iv. 5. It is a great truth that men everywhere will imitate the God whom they worship. They will form their character in ac- cordance with his. They will regard what he does as right. They will at- tempt to rise no higher in virtue than the God whom they adore, and they will practise freely what he is supposed to do or approve. Hence, by knowing what are the characteristics of the gods which are worshipped by any people, we may form a correct estimate of the character of the people themselves ; and hence, as the God who is the ob- ject of the Christian's worship is per- fectly holy, the character of his wor- A. D. GO.] CHAPTER I. 17 And if ye call on the Fa- ther, who without respect of persons judgeth according to a Ph. 2. 12. 145 shippers should also be holy. And hence, also, we may see that the ten- dency of true religion i.s to make men pure. \s the worship of the impure gods of the hciithen moulds the charac- ler of the worshippers into their image, so the worship of Jehovah moulds the character of his professed friends into his image, and they become like him. 17. And if ye call un lite Father. That is, if you are true Christians, or truly pious — piety being represented in the Scriptures as calling on God, or as the worship of God. Comp. Acts ix. 11. Gen. iv. 26. 1 Kings xviii. 24. Ps. cxvi. 17. 2 Kings v. 11. 1 Chron. xvi. 8. Joel ii. 32. Rom. x. 1.3. Zeph. iii. 9. 1 Cor. i. 2. Acts ii. 21. The word ' Father' here is used evidently not to denote the Father in contradis- tinction to the Son, but as referring to God as the Father of the universe. See ver. 14. "As obedient children,'''' God is often spoken of as the Father of the intelligent beings whom he has made. Christians worship him as a Father — as one having all the feelings of a kind and tender parent towards them. Comp. Ps. ciii. 13,.seq. IF Who without respect of persoiis. Impar- tiality, who is not influenced in his treatment of men by a regard to rank, wealth, beauty, or any external distinction. See Notes on Acts x. 34, and Rom. ii. 1 1. f Judgeth according to every man's work. He judges each one according to his character ; or to what he has done. Rev. xxii. 12. Notes, 2 Cor. v. 10. The meaning is, •you worship a God who will judge every man according to his real cha- racter, and you should therefore lead such lives as he can approve.' ^ Pass the time of your sojourning. ' Of your temporary residence on earth. This is not your permanent home, but 13 every man's work, pass the time of your sojourning here in fear." IS Forasmuch as ye know that ye were not redeemed with you are strangers and sojourners.' See Notes on Heb. xi. 13. ^ In fear. Notes, Phil. ii. 12. Heb. xii. 28. With true reverence or veneration for God and his law. Religion is often repre- sented as the reverent fear of God. Deut. vi, 2, 13,24. Prov. i. 7; iii. 13; xiv. 26, 27, et sscpe al. 18. Forasmuch as ye know. This is an argument for a holy life derived from the fact that they were redeemed, and from the manner in which their redemption had been effected. There is no more effectual way to induce true Christians to consecrate themselves en- tirely to God, than to refer them to the fact that they are not their own, but have been purchased by the blood of Christ, IT That ye tvere not redeemed. On the word rendered redeemed (xvf pout —Introo), see Notes, Titus ii. 14. The word occurs in the New Testament only in Luke xxiv. 21. Titus ii. 14, and in this place. The nou7i (xvtpov — lutron) is found in Matt, xx. 28. Mark x. 45, rendered ransom. For the meaning of the similar word (arco- Xv-fpcocfis — apolutrosis'), see Notes on Rom. iii. 24. This word occurs in Luke xxi. 28. Rom. iii. 24 ; viii. 23. 1 Cor. i. 30. Eph. i. 7, 14 ; iv. 30. Col. i. 14. Heb. ix. 15, in all which places it is rendered redemption, and in Heb. xi. 35, where it is rendered deliverance. The word here means that they were rescued from sin and death by the blood of Christ, as the valuable consideration on account of which it was done ; that is, the blood or the life of Christ offered as a sacri- fice effected the same purpose in regard to justice and to the maintenance of the principles of moral government, which the punishment of the sinner himself would have done. It was that which God was pleased to accept in 146 I. PETER. [A. D. 60. corruptible things, as silver and I 19 But with the precious blood gold, from your vain conversa- of Christ, as of a lamb ° without tion received by tradition from blerniesh and without spot : your fathers ; a Jao. 1. 29, 3G. Re. 7. 14. the place of the punishment of the sin- ner, as answering the same great ends in his administration. The principles of his truth and justice could -as cer- tainly be maintained in this way as by the punishment of the guilty them- selves. If so, then there was no ob- stacle to their salvation, and they might, on repentance, be consistently pardoned and taken to heaven. IT With corrupt- ible things, as silver and gold. On the word corruptible, as applicable to gold, see Notes on ver. 7. Silver and gold usually constitute the price or the valuable consideration paid for the re- demption of captives. It is clear that the obligation of one who is redeemed, to love his benefactor, is in proportion to the price which is paid for his ran- som. The idea here is, that a price far more valuable than any amount of silver or gold had been paid for the re- demption of the people of God, and that they were under proportionate ob- ligation to devote themselves to his service. They were redeemed by the life of the Son of God offered in their behalf, and between the value of that life and silver and gold there could be no comparison. IT From your vain conversation. Your vain conduct, or manner of life. Notes on ver. 15. The word vain applied to conduct (jucifaioj) means properly empty, fruit- less. It is a word often applied to the worship of idols, as being nothing, worthless, unable to help (Acts xiv. 15. 1 Kings xvi. 13. 2 Kings xvii. 15. Jer. ii. 5, 8, 19), and is probably used in a similar sense in this place. The apos- tle refers to their former worship of idols, and to all the abominations con- nected with that service as being vain and unprofitable ; as the worship of nothing real (comp. I Cor. viii. 4, " We know that an idol is nothing in the world"); and as resulting in a course of life that answered none of the proper ends of living. From that they had been redeemed by the blood of Christ. IT Received hy tradition from your fathers. The mode of worship which had been handed down from father to son. The worship of idols depends on no better reason than that it is that which has been practised in ancient times, and it is kept up now in all lands in a great degree only by the fact that it has had the sanction of the venerated men of other generations. 19. But with the precious blood of Christ. On the use of the word blood, and the reason why the efficacy of the atonement is said to be in the blood, see Notes on Rom. iii. 25. The word precious (rtftio?) is a word which would be applied to that which is worth much ; which is costly. Comp. for the use of the noun {tifirf) in this sense Matt, xxvii. 6, " The price of blood." Acts iv. 34 ; v. 2, 3 ; vii. 16. See also for the use of the adjective (ri.|itioj) Rev. xvii. 4, "gold and precious stones." Rev. xviii. 12, "vessels of most pre- cious v/ood.'^ Rev. xxi. 11, "a stone most precious.^' The meaning here is, that the blood of Christ had a value above silver and gold ; it was worth more, to wit (1.), in itself — being a more valuable thing; and (2.) in effect- ing our redemption. It accomplished what silver and gold could not do. The universe had nothing more valuable to offer, of which we can conceive, than the blood of the Son of God. ^ As of a lamb. That is, of Christ regarded as a lamb offered for sacrifice. Notes on John i. 29. IT Without blemish and without spot. Such a lamb only was allowed to be offered in sacrifice. Lev. xxii. 20—24. Mai. i. 8. This was required (1.) because it was proper A. D. 60.] CHAPTER 1. 147 2!) Who verily was fore-or- dained before " the foundation of the vvorhl, but was manifest in these last times for you; a Re. 13. 8. 6 Mat. 28. 18. Ph. 2. 9. that man should ofler that which was regarded as perfect in its kind ; and (2.) because only that would be a proper syml)ol of the great sacrifice which was to be made by the Son of God. The idea was thus kept up from age to age that he, of whom all these victims were the emblems, would be perfectly pure. 20. Who verilf/ was fore-ordained before the foundation of the world. That is, it was fore-ordained, or pre- determined, that he should be the great atoning sacrifice for sin. On the meaning of the word fore-ordained (rtpoytMoszto) see Rom. viii. 29. The word is rendered which knew, Acts xxvi. 5 ; foreknew and foreknow, Rom, viii. 29: xi. 2; fore-ordained, 1 Pet. i. 20 ; and know before, 2 Pet. ii. 17. It does not elsewhere occur in the New Testament. The sense is, that the plan was formed, and th^ ar- rangements made for the atonement before the world was created. IT Before the foundation of the world. That is, from eternity. It was before man was formed ; before the earth was made ; before any of the material universe was brought into being ; before the angels were created. Comp. Notes on Matt. XXV. .34. John xvii. 2t. Eph. i. 4. IT But was manifest. Was revealed. Notes on I Tim. iii. 16. II //i these last times. In this, the last dispensa- tion of things on the earth. Notes on Heb. i. 2. *[ For you. For your benefit or advantage. See Notes on ver. 12. It follows from what is said in this verse, (1.) That the atonement was not an after-thought on the part of God. It entered into his plan when he made the world, and was revolved in his purposes from eternity. (2.) It 21 Who by him do believe in God, that raised him up from the dead, and '' gave him glory, that your faith and hope might be in God. was not a device to supply a defect in the system ; that is, it was not adopted because the system did not work well, or because God had been disappointed. It was arranged before man was created, and when none but God could know whether he would stand or fall. (3.) The creation of the earth must have had some reference to this plan of re- demption, and that plan must have been regarded as in itself so glorious, and so desirable, that it was deemed best to bring the world into existence that the plan might be developed, though it would involve the certainty that the race would fall, and that many would perish. It was, on the whole, more wise and benevolent that the race should be created with a certainty that they would apostatize, than it would be that the race should not be created, and the plan of salvation be unknown to distant worlds. See Notes on ver. 12. 21. Who by him do believe in God. Faith is sometimes represented particu- larly as exercised in God, and some- times in Christ. It is always a charac- teristic of true religion that a man has faith in God. Comp. Notes on Mark xi. 22. IT That raised him up from the dead. Notes on Acts ii. 24 ; iii. 15, 26; iv. 10 ; V. 30; xiii. 30. Rom. iv, 24; vi. 4. 1 Cor. xv. 1.5. ^ And gave him glory. By exalting him at his own right hand in heaven. Phil. ii. 9. 1 Tim. iii. 16. Eph. i. 20, 21. TT That your faith and hope might be in God. That is, by raising up the Lord Jesus, and exalting him to heaven, he has laid the foundation of confidence in his promises, and of the hope of eternal life. Comp. Notes on ver. 3. Comp. 1 Cor. XV. Col. i. 27. 1 Thess. i. 3. 1 Tim. i. 1. 148 I. PETER. [A. D. 60. 22 Seeing ye have purified your souls ia obeying the truth " through the Spirit unto un- a Jno. 17. J7, 19. 22. Seeing ye have purified your souls. Gr. ' Having purified your souls.' The apostles were never afraid of referring to human agency as having an important part in saving the soul. Comp. 1 Cor. iv. l.'i. No one is made pure without personal intention or effort — any more than one becomes accom- plished or learned without personal exertion. One of the leading effects of the agency of the Holy Spirit is to excite us to make efforts for our own salvation ; and there is no true piety which is not the fair result of culture, as really as the learning of a Person or a Parr, or the harvest of the farmer. The amount of effort which we make 'in purifying our souls' is usually also the measttre of our attainments in re- ligion. No one can expect to have any true piety beyond the amount of effort which he makes to be conformed to God, any more than one can expect wealth, or fame, or learning, without exertion. 1T7/i obeying /he truth. That is, your yielding to the requirements of truth, and to its fair influence on jour minds, has been the means of your becoming' pure. The truth here referred to is, undoubtedly, that which is revealed in the gospel — the great system of truth respecting the redemp- tion of the world. H Through the Spirit. By the agency of the Holy Spirit. It is his office to apply truth to the mind ; and however precious the truth may be, and however adapted to secure certain results on the soul, it will never produce those effects with- out the influences of the Holy Spirit. Comp. Titus iii. 5, 6. Notes on .John iii. 5. IT Unto unfeigned love of the brethren. The effect of the influence of the Holy Spirit in applying the truth has been to produce sincere love to all who are true Christians. Comp. feigned love * of the brethren, see that ye love one another with a pure heart fervently : ZilJno.3. 14, 18. Notes on John xiii. 34, 1 Thess. iv. 9. See also 1 John iii. 14—18. IT See that ye love one another with pure heart fervently. Comp. Notes on Heb. xiii. 1. John xiii. 34, 35. Eph. v. 2. The phrase ' with pure heart fervently,' means (1.) that it should bo genuine love, proceeding from a heart in which there is no guile or hypocrisy ; and (2.) that it should be intense affection (sxT'fwos) ; not cold and formal, but ardent and strong. If there is any reason why we should love true Chris- tians at all, there is the same reason why our attachment to them should be intense. This verse establishes the following points : (1.) That truth was at the foundation of their piety. They had none of which this was not the proper basis ; and in which the foun- dation was not as broad as the super- structure. There is no religion in the world which is not the fair development of truth ; which the truth is not fitted to produce. (2.) They became Chris- tians as the result of obeying the truth ; or by yielding to its fair influence on the soul. Their own minds complied with its claims ; their own hearts yielded ; there was the exercise of their own volitions. This expresses a doc- trine of great importance, (a) There is always the exercise of the powers of the minj in true religion ; always a yielding to truth; always a voluntary reception of it into the soul, (i) Re- ligion is always of the nature o\ obedi- ence. It consists in yielding to what is true and right ; in laying aside the feelings of opposition, and in allowing the mind to follow where truth and duty lead, (c) 'i'his would always take place when the truth is presented to the mind, if there were no voluntary resistance. If all men were ready to yield to the truth, they would become A. D. 60.] CHAPTER I. 23 Being born " again, not of corruptible seed, but of incor- a Jno. 1. 13. Christians. The only reason why all men tlo not love and serve God is, that they refuse to yield to what they know to be true and right. (3.) The agency by which this was accomplished was that of the Holy Ghost. Truth is adapted in itself to a certain end or result, as seed is adapted to produce a harvest. But it will no more of itself produce its ap[>ropriate etlects on the soul, than seed will produce a harvest without rains, and dews, and suns. In all cases, therefore, the proper effect of truth on the soul is to be traced to the inlluence of the Holy Spirit, as the germination of the seed in the earth is to the foreign cause that acts on it. JN^o man was ever converted by the mere effect of truth without the agency of the Holy Ghost, any more than seed germinates when laid on a hard rock. (4.) The effect of this influence of the Holy Spirit in applying the truth is to produce love to all who are Christians. Love to Christian brethren springs up in the soul of every one who is truly converted ; and this love is just as cer- tain evidence that the seed of truth has germinated in the soul, as the green and delicate blade that peeps up through the earth is evidence that the seed sown has been quickened into life. Comp. Notes on 1 Thess. iv. 9. 1 John iii. 14. We may learn hence (a) That truth is of inestimable value. It is as valuable as religion itself, for all the religion in the world is the result of it. (6) Error and falsehood are mischiev- ous and evil in the same degree. There is no true religion which is the fair result of error ; and all the pretended religion that is sustained by error is worthless, (c) If a system of religion, or a religious measure or doctrine, can- not be defended by truth, it should be at once abandoned. Comp. Notes on 1.3* 149 ruptible, by the word * of God, which livetli and abideth for ever. b Ja. 1. 18. Job xiii. 7. (t?) We should avoid tho places where error is taught. Prov. xix. 27. " Cease, my son, to hear the instruction that causeth to err from the words of knowledge." Prov. xix. 27. (e) We should place ourselves under the teachings of truth, for there is truth enough in the world to occupy all our time and attention ; and it is only by truth that our minds can be benefited. 23. Being born again. See Notes on John iii. 3. IT Not of corrupiible seed. " Not by virtue of any descent from human parents." Doddridge. The result of such a birth, or of being begotten in this way — for so the word rendered born again more properly signifies — is only corruption and decay. We are begotten only to die. There is no permanent, enduring life produced by that. It is in this sense that this is spoken of as ' corruptible seed,' becau.se it results in decay and death. Tho word here rendered seed (crrtopa) occurs nowhere else in the New Testament. IT But of incorruptible. By truth, communicating a living principle to the soul which can never decay. Comp. 1 John iii. 9. " His seed remaineth in him ; and he cannot sin, because he is born of God." IT By the v)ord of God. See Notes on James i. 18. "Of his own will begat he us with the word of truth, that we should be a kind of first- fruits of his creatures." Comp. Notes on John i. 13. It is the uniform doc- trine of the scriptures that t^Wine Jruth is made the instrument of quickening the soul into spiritual life. ^ Which liveth and abideth for ever. This ex- pression may either refer to God, as living for ever, or to the wo7-d of God, as being for ever true. Critics are about equally divided in the interpretation. The Greek will bear either construc- tion. Most of the recent critics incline 150 24 ' For ° all flesh is as grass, and all the glory of man as the 1 or, For that. a Is. 40. 6-8. I. PETER. [A. D. GO. flower of grass. The grass with- ereth, and the flower thereof fall- eth away : to the latter opinion — that it refers to the word of God, or to his doctrine. So Ro.senmuller, Doddridjre, Bloom- field, Wolf, Macknight, Clarke. It seems to me, however, that the more natural construction of the Greek is to refer it to God, as ever-living or en- during ; and this interpretation agrees well with the conrtection. The idea then is, that as God is ever-living, that which is pntduced directly bj- him in the human soul by the instrumentality of truth, may be expected also to en- dure for ever. It will not be like the offspring of human parents, themselves mortal, liable to early and certain de- cay, but may be expected to be as en- during as its ever-living Creator. 24. For all flesh is as grass. That is, all human beings; all men. The connection here is this: The apostle, in the previous verse, had been con- trasting that which is begotten by man with that which is begotten by God, in reference to its permaixency. The for- mer was corruptible and decaying ; the latter abiding. The latter was pro- duced by God vv'ho lives for ever ; the former by the agency of man, who is himself corruptible and dying. It was not unnatural, then, to dwell upon the feeble, frail, decaying nature of man in contrast with God ; and the apostle, therefore, says that ' all flesh, every human being, is like grass. There is no stability in any thing that man does or produces. He himself resembles grass that soon fades and withers ; but God and his word endure for ever the same.' The comparison of a human being with grass, or with flowers, is very beautiful, and is quite common in the Scriptures. The comparison turns on the fact that the grass or the flower, however green or beautiful it may be, Boon loses its freshness ; is withered ; is cut down and dies. Thus in Psalm ciii. 15, 16 : "As for man, his days are as grass; As a flower of the field, so he flourisheth ; For the wind passeth over it and it is fone, And the place thereof shall know it no more." So in Isaiah xl. 6 — 8 ; a passage which is evidently referred to by Peter in this place : " The voice said. Cry. And he said, What shall 1 cry ? All flesh is crass, And all the goodliness thereof is as the flower of the field. The erass withereth, The flower fadoth, When the wind of Jehovah bloweth upon it: Surely the people is grass, The {rrass withereth, The flower fadeth, But the word of our God shall stand for ever." See also James i. 10, 11. This senti- ment is beautifully imitated by the great dramatist in the speech of Wol- sey : — "This is the state of man; to-dav he puts forth The tender leaves of hope, tomorrow blossoms, And bears his blushing honours thick upon him. The third day comes a frost, a killing frost ; And — when he thinks, good easy man, full surely His greatness is a ripening — nips his root, And then he falls." Comp. Notes on Isa. xl. 6 — 8. ^ And all the glory of man. All tliat man prides himself on — his wealth, rank, talents, beauty, learning, splendour of equipage or apparel. IF As the flower of grass. The word rendered 'grass,^ (xoptoi) properly denotes herbage, that which furnjshes food for animals — pas- ture, hay. Probably the prophet Isaiah, from whom this passage is taken, re- ferred rather to the appearance of a meadow or a field, with mingled grass and flowers, constituting a beautiful A. D. 60.] CHAPTER I. 25 But the word of the Lord endureth for ever. And this" is a Jno. 1. 1, 14. 2 Pe. 1. 19. landscape, than to mere grass. In such a field, the grjiss soon withers with heat, and with the approach of winter; and the flowers soon fade and fall. IT The grass withcrcth, and the flower thereof fa lleth away. This is repeated, as is common in the Hebrew writings, for the sake of emphasis, or strong confirmation. 25. But the word of the Lord. In Isaiah (.\1. 8), ' the word of our God.' The sense is not materially varied. IT Endureth for ever. Is unmoved, fixed, permanent. Amidst all the revo- lutions on'earth, the fading glories of natural objects, and the wasting strength of man, his truth remains unafTected. Its beauty never fades; its power is never enfeebled. The gospel system is as lovely now as it was when it was first revealed to man, and it has as much power to save as it had when first applied to a human heart. We see the grass wither at the coming on of autumn ; we see the flower of the field decay ; we see man, though con- fident in his strength, and rejoicing in the vigour of his frame, cut down in an instant; we see cities decline, and kingdoms lose their power: but the word of God is the same now that it was at first, and amidst all the changes which may ever occur on the earth that will remain the same. ^ And this is the word which by the gospel is preached unto you. That is, this gospel is the ' word' which was referred to by Isaiah in the passage which has been quoted. — In view, then, of the affecting truth stated in the close of this chajiter (vs. 24, 2.5), let us learn habitually to reflect on our feebleness and frailty. " VVe all do fade as a le.if." Isa. Ixiv. 6. Our glory is like the flower of the field. Our beauty fades, and our strength disapftears, as easily as the beauty and vigour of the 151 the word which by the gospel is preaclied unto you. flower that grows up in the morning, and that in the evening is cut down. Ps. xc. 6. The rose that blossoms on the cheek of youth may wither as soon as any other rose; the brightness of the eye may become dim as readily as the beauty of a field covered with flowers ; the darkness of death may come over the brow of manliness and intelligence as readily as night settles down on the landscape ; and our robes of adorning may be laid aside as soon as beauty fades in a meadow full of flowers before the scythe of the mower. There is not an object of natural beauty on which we pride ourselves that will not decay ; and soon all our pride and pomp will be laid low in the tomb. It is sad to look on a beautiful lily, a rose, a magnolia, and to think how soon all that beauty will disappear. It is more sad to look on a rosy cheek, a bright eye, a lovely form, an expressive brow, an open, serene, intelligent counte- nance, and to think how soon all that beauty and brilliancy will fade away. But amidst these changes which beauty undergoes, and the desolations which disease and death spread over the world, it is cheering to think that all is not so. There is that which does not change, which never loses its beauty. ' The word of the Lord' abides. His cheering promises, his as- surances that there is a brighter and better world, remain amidst all these changes the same. The traits which are drawn on the character by the reli- gion of Christ, more lovely by far than the most delicate colouring of the lily, remain for ever. There they abide, augmenting in loveliness, when the rose fades from the cheek ; vv'licn the brilliancy departs from the eye ; when the body moulders away in the sepul- chre. 'J"he beauty of religion is the only permanent beauty in the earth ; 152 CHAPTER II. WHEREFORE laying aside " all malice, and all guile, I. PETER. [A. D. 60. and hypocrisies, and envies, and all evil speakings, a Ep. 4. 22, 31. and he that has that, need not regret that that which in this mortal frame charms the eye, shall fade away like the flower of the field. CHAPTER 11. ANALYSIS or THE CHAPTEB. This chapter may be divided into three parts. I. An exhortation to those whom the apostle addressed, to lay aside all malice, and all guile, and to receive the simple and plain instructions of the word of God with the earnestness with which babes desire their appropriate food. vs. 1 — 3. Religion reproduces the traits of character of children in those whom it influences, and they ought to regard themselves as new-born babes, and seek that kind of spiritual nutriment which is adapted to their condition as such. II. The privileges which they had obtained by becoming Christians, while so many others had stumbled at the very truths by which they had been saved, vs. 4 — 10. («) They had come to the Saviour, as the living stone on vvhich the whole spiritual temple was founded, though others had rejected him ; they had become a holy priest- hood ; they had been admitted to the privilege of offering true sacrifices, ac- ceptable to God. vs. 4, 5. (^) To them Christ was precious as the chief corner- stone on which all their hopes rested, and on vvhich the edifice that was to be reared was safe, though that founda- tion of the Christian hope had been rejected and disallowed by others, vs. 6 — 8. (c) They were now a chosen people, an holy nation, appointed to show forth on earth the praises of God, though formerly they were not regarded as the people of God, and were not within tho range of the methods by which he was accustomed to show mercy, vs. 9, 10. III. Various duties growing out of these privileges, and out of the various relations which they sustained in life, vs. 1} — 25. (a) The duty of living as strangers and pilgrims ; of abstain- ing from all those fleshly lusts which war against the soul, and of leading lives of entire honesty iTi relation to the Gentiles, by whom they were sur- rounded, vs. 11, 12. (i) The duty of submitting to civil rulers, vs. 13 — • 17. (c) The duty of servants to sub- mit to their masters, though*their con- dition was a hard one in life, and they were often called to suffer wrongfully, vs. 18—20. (rf) This duty was en- forced on servants, and on all, from the example of Christ, who was more wronged than any others can be, and who yet bore all his sufferings with entire patience, leaving us an example that we should follow in his steps, vs. 21—25. 1. Wherefore laying aside. On the word rendered laying aside, see Rom. xiii. 12. Eph. iv. 22, 25. Col. iii. 8. The allusion is to putting off' clothes, and the meaning is, that we are to cast off" these things entirely ; that is, we are no longer to practise them. The word wherefore (uri') refers to the reasonings in the first chapter. In view of the considerations stated there, we shoulil renounce all evil. *^ All malice. All evil (^xaxiav). The word malice we commonly apply now to a particular kind of evil, denoting extreme enmity of heart, ill-will, a disposition to injure others without cause from mere per- sonal gratification, or from a spirit of revenge. Webster. The Greek word, however, includes evil of all kinds. See Notes on Rom. i. 29. Comp. Acts viii. 22, where it is rendered wicked- A. D. 60.] CHAPTER II 2 As new-born babes," desire a Mat. 18. 3. 6 1 Co. 3. 2. iiess, and 1 Cor. v. 8 ; xiv. 20. Eph. iv. 31. Col. iii. 8. Titns iii. 3. '^ And all s;uUe. Deceit of all kinds. Notes on Kom. i. 29. 2 Cor. xii. 16. 1 Thess. ii. 3. ir And hypocrisies. Notes on 1 Tim. iv. 2. Matt, xxiii. 28. Gal. ii. 13, on the word rendered dissimulation. The word means feigning to he what we are not; assuming a false appear- ance of religion ; cloking a wicked purpose under the appearance of j)iety. If And envies. Hatred of others on account of some excellency which they have, or something which they possess which we do not. See Notes on Rom. i. 29. *!\ Afid all evil speakini^. Gr. Speaking against others, 'J'his word {xata'ka'Kin) occurs only here and in 2 Cor. xii. 20, where it is rendered back- bitings. It would include all unkind or slanderous speaking against others. This is hy no means an uncommon fault in the world, and it is one of the designs of religion to guard against it. Religion teaches us to lay aside whatever guile, insincerity, and false appearances we may have acquired, and to put on the simple honesty and openness of children. We all acquire more or less of guile and insincerity in the course of life. We learn to con- ceal our sentiments and feelings, and almost unconsciously come to appear ditl'ercnt from what we really are. It is not so with children. In the child every emotion of the bosom appears as it is. Nature there works well and beautifully. Every emotion is ex- pressed ; every feeling of the heart is developed ; and in the cheeks, the open eye, the joyous or sad countenance, we know all that there is in the bosom, as certainly as we know all that there is in the rose by its colour and its fra- grance. Now, it is one of the pur- poses of religion to bring us back to this state, and to strip off all the sub- terfuges which we may have acquired 153 the sincere milk * of the word, that ye may grow thereby : in life; and he in whom this effect is not accomplished has never been con- verted. A man that is characteristically deceitful, cunning and crafty, cannot he a Christian. " Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." Matt, xviii. 3. 2. As new-horn babes. The phrase here used would properly denote those which were just born, and hence Chris- tians who had just begun the spiritual life. See the word explained in the Notes on 2 Tim. iii. 15. It is not un- common, in the Scriptures, to compare Christians with little children. See Notes, Matt, xviii. 3, for the reasons of this comparison. Comp. Notes, 1 Cor. iii. 2. Heb. v. 12, 14. ^Desire the sincere milk of the ivord. The pure milk of the word. On the meaning of the word sincere, see Notes, Eph. vj. 24. The Greek word here (a8oXov) means properly that which is without guile or falsehood ; then unadulterated, pure, genuine. The Greek adjective rendered ' of the word' (■koyixbv), means properly rational, pertaining to reason, or mind ; and, in the connection here with milk, means that which is adapted to sustain the soul. Comp. Notes, Rom. xii. 1. There is no doubt that there is allusion to the gospel in its purest and most simple form, as adapted to be the nutriment of the new-born soul. Probably there are two ideas here ; one, that the proper aliment of piety is simple truth; the other, that the truths which they were to desire were the more elementary truths of the gospel, such as would be adapted to those who were babes in knowledge. ^That ye may grow thereby. As babes grow on their proper nutriment. Piety in the heart is susceptible of growth, and is made to grow by its proper ali- ment, as a plant or a child is, and will grow in proportion as it has the proper 154 I. PETER. [A. D. GO. 3 If so be ye have tasted that the Lord is gracious. a Ps. 34. 8. 4 To whom coming, as vnto a living stone, disallowed * in- 6 Ps. 118. 2-3. kind of nutriment. From tliis verse we may see, (1.) The reason of the injunction of the Saviour to Peter, to ' feed his lambs.' John xxi. 15. vs. 1, 2. Young Christians strongly resemble children — babes; and they need watch- ful care, and kind attention, and appro- priate aliment, as much as new-born infants do. Piety receives its form much from its commencement; and the character of the whole Christian life will be determined in a great degree by the views entertained at first, and the kind of instruction which is given to those who are just entering on their Christian course. We may also see, (2.) That it furnishes evidence of con- version, if we have a love for the sim- ple and pure truths of the gospel. It is evidence that we have spiritual life, as really as the desire of appropriate nourishment is evidence that an infant has natural life. The new-born soul loves the truth. It is nourished by it. It perishes without it. The gospel is just what it wants; and without that it could not live. We may also learn from this verse, (3.) That the truths of the gospel which are best adapted to that state arc those which are simple and plain. Comp. Heb. v. 12, 13, 14. It is not philosophy that is needed then ; it is not the profound and difficult doc- trines of the gospel ; it is those element- ary truths which lie at the foundation of all religion, and which can be com- prehended by children. Religion makes every one docile and humble as a child ; and whatever may be the age at which one is converted, or whatever attain- ments he may have made in science, he relishes the same truths which are loved by the youngest and most un- lettered child that is brought into the kingdom of God. 3. If no be ye have tasted that the Lord is srracious. Or rather, as Dod- dridge renders it, ^'Smce you have tailed that the Lord is gracious." The apos- tle did not mean to express any doubt on the subject, but to state that, since they had had an experimental acquaint- ance with the grace of God, they should desire to increase more and more in the knowledge and love of him. On the use • of the word taste, see Notes on Heb. vi. 4. 4. To whom coming. To the Lord Jesus, for so the word ' Lord' is to be understood in ver. 3. Comp. Notes on Acts i. 24. The idea here is, that they had come to him for salvation, while the great mass of men rejected him. Others 'disallowed' him, and turned away from him, but they had seen that he was the one chosen or appointed of God, and had come to him in order to be saved. Salvation is often represented as coming to Christ. See Matt. xi. 28. IT As unto a living stone. The allusion in this passage is to Isa. xxviii. 16. "Behold I lay in Zion for a foundation, a stone, a tried stone, a precious corner-stone, a sure founda- tion ; he that believeth shall not make haste." See Notes on that passage. There may be also possibly an allusion to Ps. cxviii. 22. " The stone which the builders disallowed, is become the head-stone of the corner." The refer- ence is to Christ as the foundation on which the church is reared. He oc- cupied the same place in regard to the church which a foundation-stone does to the edifice that is reared upon it. Comp. Matt. vii. 24, 25. See Notes on Rom. ix. 33, and Eph. ii. 20—22. The phrase < living stone' is however unusual, and is not found, I think, ex- cept in this place. There seems to be an incongruity in it, in attributing life to a stone, yet the meaning is not diiii- cult to be understood. The purpose was not to speak of a temple, like that A. D. 60.] CHAPTER 11. deed of men, but chosen of God and precious. 155 at Jerusalem, made up of gold and costly stones ; but of a temple made up of living materials — of redeemed men — in wliicli God now resitles. In speaking of that, it was natural to refer to the foundation on which the whole rested, and to speak of that as corre- sponding to the whole edifice. It was all a living temple — a temple composed of living materials — from the founda- tion to the top. Compare the expression in John iv. 10, " He would have given thee living water,-" that is, water which would have imparted life to the soul. So Christ imparts life to the whole spiritual temple that is reared on him as a foundation. IT Disallowed indeed of men. Rejected by them, first by the Jews, in causing him to be put to death ; and then by all men when he is offered to them as their Saviour. See Notes, Isa. liii. 3. Ps. cxviii. 22. " Which the builders re- fused." Comp. Notes, Matt. xxi. 42. Acts iv. 11, IT But chosen of God. Selected by him as the suitable foun- dation on which to rear his church. 1 And precious. Valuable. The uni- verse had nothing more valuable on which to rear the spiritual temple. 5. Ye also as lively stones. Gr. ' living stones.' The word should have been so rendered. The word liveli/ with U3 now has a diflferent meaning from living, and denotes act- ive, quick, sprightly. The Greek word is the same as that used in the previous verse, and rendered living. The meaning is, that the materials of which the temple here referred to was composed were living materials throusihout. The foundation is a living foundation, and all the superstructure is composed of living materials. The purpose of the apostle here is to com- pare the church to a beautiful temple — such as the temple in Jerusalem, and to show that il is complete in all its 5 Ye also, as lively stones, * 1 or, be ye. parts, as that was. It has within itself what corresponds with every thing that was valuable in that. It is a beautiful structure like that, and as in that there was a priesthood, and there were real and acceptable sacrifices offered, so it is in the Christian church. The Jews prided themselves much on their tem- ple. It was a most costly and splendid edifice. It was the place where God was worshipped, and where he was stipposed to dwell. It had an imposing service, and there was acceptable wor- ship rendered there. As a new dis- pensation was introduced ; as the ten- dency of the Christian system was to draw off the worshippers from that temple, and to teach them that God could be worshipped as acceptably else- where as at Jerusalem (John iv. 21 — 23) ; as Christianity did not inculcate the necessity of rearing splendid tem- ples for the worship of God ; and as in fact the temple at Jerusalem was about to be destroyed for ever, it was import- ant to show that in the Christian church there might be found all that was truly beautiful and valuable in the temple at Jerusalem ; that it had what corre- sponded to what was in fact most pre- cious there, and that there was still a most magnificent and beautiful temple on the earth. Hence the sacred writers labour to show that all was found in the church that had made the temple at Jerusalem so glorious, and that the great design contemplated hy the erec- tion of that splendid edifice — the main- tenance of the worship of God — was now accomplished in a more glorious manner than even in the services of that house. For there was a temple, made up of living materials, which was still the peculiar dwelling-place of God on the earth. In that temple there was a holy priesthood — for every Chris- tian was a priest. In that tem[)le there were sacrifices offered, as acceptable to 156 I. PETER, are built up a spiritual house," a He. 3. G. God as in the former — for they were spiritual sacrifices, offered continually. These thoughts were often dwelt upon by the apostle Paul, and are here il- lustrated hy Peter, evidently with the same design, to impart consolation to those who had never been permitted to worship at the temple in Jerusalem, and to comfort those Jews, now con- verted to Christianity, who saw that that splendid and glorious edifice was about to be destroyed. The peculiar abode of God on the earth was now removed from that tem|)le to the Chris- tian church. The. first aspect in which this is illustrated here is, that the tem- ple of God was made up of "living stones ;" that is, that the materials were not inanimate stones, but endued with life, and so much more valual)le than those employed in the temple at Jerusalem, as the soul is more precious than any materials of stone. There were living beings which composed that temple, constituting a more beau- tiful structure, and a more appropriate dwelling-place for God, than ariy edi- fice could be made of stone, however costly or valuable. IT A spiritual hoiise. A spiritual temple, not made of perish- able materials, like that at Jerusalem ; not composed of matter, as that wus, but made up of redeemed souls — a temple more appropriate to be the re- sidence of one who is a pure spirit. Comp. Notes on Eph. ii. 19 — 22, and 1 Cor. vi. 19, 20. 'i An koly priest- hood. In the temple at Jerusalem, the priesthood appointed to minister there, and to offer sacrifices, constituted an essential part of the arrangement. It was important, therefore, to show that this was not overlooked in the spiritual temple that God was raising. Accord- ingly, the apostle says, that this is amply provided for, by constituting the tvhule body of Christians to be in fact a priesthood. Every one is engaged [A. D. 60. an holy priesthood, *■ to offer up ils. Gl. G. Re. 1.6. in offering acceptable sacrifice to Gnd. The business is not entrusted to a par- ticular class to be known as priests ; there is not a particular portion to whom the name is to be peculiarly given, but every Christian is in fact a priest, and is engaged in offering an acceptable sacrifice to God. See Rom. i. 6. "And hath made us kings and priests unto God." The Great High Priest in this service is the Lord Jesus Christ (see the EpLstle to the Hebrews, passim^, but beisides him there is no one who sustains this office e.xcept as it is borne by all the Christian mem- bers. There are ministers, elders, pas- tors, evangelists, in the church ; but there is no one who is a priest, "except in the general sense that all are priests — for the great sacrifice has been offered, and there is no expiation now to be made. The name priest, therefore, should never be conferred on a minis- ter of the gospel. It is never so given in the New Testament, and there was a reason why it should not be. The proper idea of a priest is one who offers sacrifice ; but the ministers of the New Testament have no sacrifices to offer — the one great and perfect oblation for the sins of the world having been made by the Redeemer on the cross. To hiin, and hitn alone, under the Nevy Testament dispensation should the name priest be given, as it is uniformly in the New Testament, except in the general sense in which it is given to all Christians. In the Roman Catholic communion it is consistent to give the name priest to a minister of the gospel, but it is wrong to do it. It is consist- ent, because they claim that a true sa- crifice of the body and blood of Christ is offered in the mass. It is wrong, because that doctrine is wholly contrary to the New Testament, and is deroga- tory to the one perfect oblation which has been once made for the sins of the A. D. 60.] CHAPTER II, spiritual " sacrifices, acceptable to God by Jesus Christ. 6 Wherefore also it is con- tained in the Scripture, ''Behold, I lay in Sion a chief corner-stone, a Mai. 1. 11. b Is. 28. 16. 15T world, and is conferring on a class of men a degree of importance and of poweP to which they have no claim, and which is so liable to abuse. But in a Protestant church it is neither consistent nor right to give the name to a minister of religion. The only sense in which the term can now be used in the Christian church is a sense in which it is applicable to all Chris- tians alike — that they " offer the sacri- fice of prayer and praise." IT To offer up spiritual sacrifices. Not bloody otferings, the blood of lambs and bul- locks, but those which are the offerings of the heart — the sacrifices of prayer and praise. As there is a priest, there is also involved the notion of a sacri- fice, but that which is offered is such as all Christians offer to God, proceed- ing from the heart, and breathed forth from the lips, and in a holy life. It is called sacrifice, not because it makes an expiation for sin, but because it is of the nature of worship. Comp. Notes on Heh. xiii. 15 ; x. 14. IT Acceptable to God by Jesus Christ. Comp. Notes on Rom. xii. 1. Through the merits of the great sacrifice made by the Re- deemer on the cross. Our prayers and praises are in themselves so imper- fect, and proceed from such polluted lips and hearts, that they can be ac- ceptable only through him as our inter- cessor before the throne of God. Comp. Notes on Heb. ix. 24, 25; x. 19—22. 6. Wherefore also it is contained in the Scriptures. Isa. xxviii. 16. The quntalit>n is substantially as it is found ill the Septuagint. TI Bthold, I lay in Sion. See Notes on Isa. xxviii. 16, and Rom. ix. 33. ^ A chief corner- stone. The principal stone on which 14 elect, precious : and he that be- lieveth on him shall not be con- founded. 7 Unto you therefore which believe, he is 'precious : but unto 1 an honour. the corner of the edifice rests. A stone is selected for this which is large and solid, and, usually, one which is squared and wrought with care ; and as such a stone is commonly laid with solemn ce- remonies, so, perhaps, in allusion to this, it is here said by God that he would lay this stone at the foundation. The solemnities attending this were those which accompanied the great work of the Redeemer. See the word explained in the Notes on Eph. ii. 20. IT Elect. Chosen of God, or selected for this pur- pose, ver. 4. IT And he that believeth on him shall not be confounded. Shall not be ashamed. The Hebrew is, ' shall not make haste.' See it explained in the Notes on Rom. ix. 33. 7. Unto you, therefore, ichich believe. Christians are often called simply be- lievers, because faith in the Saviour is one of the prominent characteristics by which they are distinguished from their fellow-men. It sufficiently describes any man, to say that he is a believer in the Lord Jesus. IT He is precious. Marg., 071 honour. That is, according to the margin, it is an honour to believe on him, and should be so regarded. This is true, but it is very doubtful whether this is the idea of Peter. The Greek is fj tipr;; literally, 'esteem, honour, respect, reverence ;' then ' value or price.' The noun is probably used in the place of the adjective, in the sense of honourable, valued, precious ; and it is not incorrectly rendered in the text, ' he is precious.' The connection demands this interpretation. The apos- tle was not showing that it was an honour to believe on Christ, but was stating the estimate which was put on him by those who believe, as contraated 158 I. PETER, them which be disobedient, the with the view taken of him by the world. The truth which is taught is, that while the Lord Jesus is rejected by the great mass of men, he is regard- ed by all Christians as of inestimable value. (I.) Of the fact there can be no doubt. Somehow, Christians per- ceive a value in him which is seen in nothing else. This is evinced (a) in their avowed estimate of him as their best friend ; (6) in their being willing so far to honour him as to commit to him the keeping of their souls, resting the whole question of their salvation on him alone; (c) in their readiness to keep his commands, and to serve him, while the mass of men disobey him ; and (c?) in their being willing to die for him. (II.) The reasons why he is so jirecious to them are such as these: (1.) They are brought into a condition where they can appreciate his worth. To see the value of food, we must be hungry ; of clothing, we must be exposed to the winter's blast; of home, we must be wanderers without a dwelling-place ; of medicine, we must be sick ; of competence, we must be poor. So, to see the value of the Sa- viour, we must see that we are poor, helpless, dying sinners ; that the soul is of inestimable worth ; that we have no merit of our own ; and that unless some one interpose, we must perish. Every one who becomes a true Chris- tian is brought to this condition ; and in this state he can appreciate the worth of the Saviour. In this respect Christians are unlike the condition of the rest of mankind, for they are in no better state to appreciate the worth of the Saviour than the man in health is to appreciate the value of the healing art, or than he who has never had a want unsupplied, the kindness of one who comes to us with an abundant supply of food. (2.) The Lord Jesus is in fact of more value to thctn than any other benefactor. We [A. D. 00. stone "which the builders disal- a Mat. 21. 42. have had benefactors who have done us good, but none vv'ho have done us such good as he has. We have had parents, teachers, kind friends, who have provided for us, taught us, relieved us; but all that they have done for us is slight, compared with what he has done. The fruit of their kindneffe, for the most part, pertains to the present world ; and they have not laid down their lives for us. What he has done pertains to our welfare to all eternity; it is the fruit of the sacrifice of his own life. How precious should the name and memory of one be who has laid down his own life to save us! (3.) We owe all our hopes of heaven to him ; and in proportion to the value of such a hope, he is precious to us. We have 7J0 hope of salvation but in him. Take that away, — blot out the name and the work of the Redeemer, and we see no way in which we could be saved, — we have no prospect of being saved. As our hope of heaven, therefore, is valu- able to us; as it supports us in trial; as it comforts us in the hour of death, so is the Saviour precious ; and the estimate which we form of him is in proportion to the value of such a hope. (4.) There is an intrinsic value and excellency in the character of Christ, apart from his relation to us, which makes him precious to those who can appreciate his worth. In his character, abstractly considered, there was more to attract, to interest, to love, than in that of any other one who ever lived in our world. There was more purity, more benevolence, more that was great in trying circumstances, more that was generous and self-denying, more that resembled God, than in any other one who ever appeared on earth. In the moral firmament, the character of Christ sustains a pre-eminence above all others who have lived, as great as the glory of the sun is superior to the feeble lights, A. D. GO.] CHAPTER II. lowed, the same is made the head of the corner, though so numerous, which glimmer at midnight. With such views of him, it is not to be wondered at, that, however he may be estimated by the world, ' to them who believe, he is pukciocs.' IT But unto Ihcm which be disobedient. Literally, wiwilling to be persuaded (drt«>/;j) ; that is, those who refused to believe ; who were obstinate or con- tumacious. Luke i. 17. Kom. i. 30. The meaning is, that to them he is made a stone against which they im- pinge, and ruin themselves. Notes, ver. 8. IT The stone which the builders disallowed. Which they rejected, or refused to make a corner-stone. The allusion here, by the word ' builders,' is primarily to the Jews, represented as raising a temple of salvation, or building with reference to eternal life. They refused to lay this stone, which God had appointed, as the foundation of their hopes, but preferred some other foundation. See this pass.^ge explained in the Notes on Matt. xxi. 42. Acts iv. 11, and Rom. ix. 33. IT The same is made the head of the corner. That is, though it is rejected by the mass of men, yet God has in fact made it the cornerstone on which the whole spirit- ual temple rests. Acts iv. 11, 12. However men may regard it, there is in fact no other hope of heaven than that which is founded on the Lord Je- sus. If men are not saved by him, he becomes to them a stone of stumbling and a rock of oft'ence. 8. And a stone of stumbling. A stone over which they stumble, or against which they impinge. The idea seems to be that of a corner-stone which projeclsfrom the building,against which they dash themselves, and by which they are made to fall. See Notes on Matt. xxi. 44. The rejection of the Saviour becomes the means of their ruin. They refuse to builJ on him, and it is a^ if one should run against 159 8 And a stone of stumbling, and a rock of offence, even to a solid projecting corner-stone of a house, that would certainly be the means of their destruction. Comp. Notes, Luke i. 34. An idea similar to this occurs in Matt. xxi. 44. " Who- soever shall fall on this stone shall be broken." The meaning is, that if this foundation-stone is not the means of their salvation, it will be of their ruin. It is not a matter of indifference whe- ther they believe on him or not ; whe- ther they accept or reject him. They cannot reject him without the most fearful consequences to their souls. IT And a rock of offence. This ex- presses substantially the same idea as the phrase, < stone of stumbling.' The word rendered 'offence' (axdv8aXoi') means properly "a trap-stick — a crook- ed stick on which the bait is fastened, which the animal strikes against, and so springs the trap" (^Robinson, Lex.) ; then a trap, gin, snare; and then any thing which one strikes or stumbles against; a stumbling-block. It then denotes that which is the cause or oc- casion of ruin. This language would be strictly applicable to the Jews, who rejected the Saviour on account of his humble birth, and whose rejection of him was made the occasion of the de- struction of their temple, city, and na- tion. But it is also applicable to nil who reject him, from whatever cause; for their rejection of him will be fol- lowed with ruin to their souls. It is a crime for which God will judge them as certainly as he did the Jews who disowned him and crucified him, for the oH'ence is substantially the same. What might have been, therefore, the means of their salvation, is made the cause of their deeper condemnation. IT Even to them which stumble at the word. To all who do this. That is, they take the same kind of offence at the go3[)el which the Jews did at the Saviour himaelf. It is substantially the 160 I. PETER. [A. D. 60. tkcm which stumble at the word, a Ju.io 1. same thing, and the consequences must be the same. How does the conduct of the man who rejects the Saviour now, differ from that of him who re- jected him wiien he was on the earth 1 I Being disobedient, ver. 7. The rea- S071 why they reject him is, that they are not disposed to obey. They are solemnly commanded to believe the gospel ; and a refusal to do it, there- fore, is as really an act of disobedience as to break any other command of God. II Whereunto they were appointed (tl^ 6. xai iti^aav). The word ' where- unto^ means unto which. But unto what] It cannot be supposed that it means that they were ' appointed' to believe on him and be saved by him, for (1.) this would involve all the dif- ficulty which is everfelt in the doctrine of decrees or election ; for it would then mean that he had eternally designated them to be saved, which is the doctrine of predestination ; and (2.) (/'this were the true interpretation, the consequence would follow that God had been foiled in his plan ; for the reference here is to those who would not be saved, that is, to those who ' stumble at that stum- bling-stone,' and are destroyed. Calvin supposes that it means 'unto which re- jection and destruction they were de- signated in the purpose of God.' So Bloomfield renders it, " Unto which (disbelief) they were destined" (^Crit. Dig.) ; meaning, as he supposes, that " into this stumbling and disobedience they were permitted by God to fall." Doddridge interprets it, " to which also they were appointed by the righteous sentence of God, long before, even as early as in his first purpose and decree he ordained his Son to be the great Foundation of his church." Rosen- niiiller gives substantially the same in- terpretation. Clemens Romanus says it means ' that they were appointed, not that they should sin, but that, sinning. being disobedient; whereunto" also they were appointed. they should be punished.^ See Wet- stein. So Macknight, " To which pun- ishment they were appointed." Whilby gives the same interpretation of it, that because they were disobedient (refer- ring, as he supposes, to the Jews who rejected the Messiah), " they were ap- pointed, for the punishment of that dis- obe<]ience, to fall and perish." Dr. Clarke supposes that it means that they were prophesied of that they should thus fall; or that, long before, it was predicted that they should thus stumble and fall. In reference to the meaning of this difficult passage, it is proper to observe that there is in the Greek verb necessarily the idea oi designation, ap- pointment, purpose. There was some agency or intention by which they were put in that condition ; some act of placing or appointing (the word TTt^jjwt, meaning to set, put, lay, lay down, appoint, constitute), by which this result was brought about. The fair sense, therefore, and one from which we cannot escape, is, that this did not happen by chance or accident, but that there was a divine arrange- ment, appointment, or plan on the part of God in reference to this result, and that the result was in conformity with that. So it is said in Jude 4, of a simi- lar class of men, " For there are certain men crept in unawares, who were be- fore of old ordained to this condemna- tion." The facts were these : — (1.) That God appointed his Son to be the corner-stone of his church. (2.) That there was a portion of the world which, from some cause, would embrace liim and be saved. (3.) That there was another portion who, it was certain, would 7iot embrace him. (4.) That it was known that the appointment of the Lord Jesus as a Saviour, would be the occasion of their rejecting him, and of their deeper and more aggravated con- demnation. (5.) That the arrangement A. D. 60.] 9 But ye arc a chosen genera- tion, a royal priesthood, an holy CHAPTER II. 161 nation, a ' peculiar " people ; that ^purchased. a De. 4. 20. was nevertheless made, with the under- standing that all this luould be so, and because it was best on the whole that it should be so, even though this con- sequence would follow. That is, it was better that the arrangement should be made for the salvation of men even with this result, that a part would sink into deeper condemnation, than that no arrangement should be made to save any. The primary and originating ar- rangement, therefore, did not contem- plate them or their destruction, but was made with reference to others, and not- withstanding they would reject him, and would fall. The expression where- unto (jtj 6) refers to this plan, as in- volving, under the circumstances, the result which actually followed. Their stumbling and falling was not a matter of chance, or a result which was not contemplated, but entered into the origi- nal arrangement ; and the whole, there- fore, might be said to be in accordance with a wise plan and purpose. And (6.) it might be said in this sense, and in this connection, that those who would reject him were appointed to this stum- bling and falling. It was what was foreseen ; what entered into the general arrangement; what was involved in the purpose to save any. It was not a matter that was unforeseen, that the con- sequence of giving a Saviour would result in the condemnation of those who should crucify and reject him ; biU the lohole ihing,as it actually occurred, entered into the divine arrangement. It may be added, that as in the facts in the case nothing wrong has been done by God, and no one has been deprived of any rights, or punished more than he deserves, it was not wrong in him to make the arrangement. It was better that the arrangement should be made as it is, even with this consequence, than that none at all should be made for human salvation. Comp. Notes on 11* Rom. ix. 15—18. John xii. 39, 40. This is just a statement, in accordance with what everywhere occurs in the Bible, that all things enter into the eternal plans of God ; that nothing happens by chance ; that there is no thing that was not foreseen ; and that the plan is such as, on the whole, God saw to be best and wise, and therefore adopted it. If there is nothing un- just and wrong in the actual develope- meid of the plan, there was nothing in forming it. At the same time, no man who disbelieves and rejects the gospel should take refuge in this as an excuse. He was ' appointed' to it no otherwise than as it actually occurs ; and as they know that they are voluntary in reject- ing him, they cannot lay the blame of this on the purposes of God. They are not forced or compelled to do it ; but it was seen that this consequence would follow, and the plan was laid to send the Saviour notwithstanding. 9. But ye are a chosen generation. In contradistinction from those who, by their disobedience, had rejected the Saviour as the foundation of hope. The people of God are often represented as his chosen or elected people. See Notes on ch. i. 2. IT ^ royal priesthood. See Notes on ver. 5. The meaning of this is, probably, that they " at once bore the dignity of kings, and the sanctity of priests." Doddridge. Comp. Rev. i. 6. " And hath made us kings and priests unto God." See also Isa. Ixi. 6. "But ye shall be named priests of the Lord ; men shall call you ministers of our God." It may be, however, that the word royal is used only to denote the dignity of the priestly ollice which they sustained, or that they constituted, as it were, an entire nation or kingdom of priests. They were a kingdom over which he presided, and they were all priests, so that it might be said Ihey were a kingdom of priests ; a kingdom 162 ye should show forth the ' praises of him who hath called you out 1 or, virtues. in which all the subjects were engaged in offering sacrifice to God. The ex- pression appears to be taken from Ex. xix. 6 — '» And ye shall be unto me a kingdom of priests" — and is such lan- guage as one who had been educated as a Jew would be likely to employ to set forth the dignity of those whom he regarded as the people of God. IT An holy nation. This is also taken from Ex. xix. 6. The Hebrews were re- garded as a nation consecrated to God, and now that they were cast off or re- jected for their disobedience, the same language was properly applied to the people whom God had chosen in their place — the Christian church. 1 A pe- culiar people. Comp. Notes on Titus ii. 14. The margin here is purchased. The word peculiar, in its common ac- ceptation now, would mean that they were distinguished from others, or were singular. The reading in the margin would mean that they had been bought or redeemed. Both these things are so, but neither of them expresses the exact sense of the original. The Greek (ytooj ii5 TtfpMoirjaw) means, ' a people for a possession ;' that is, as pertaining to God. They are a people which he has secured as a possession, or as his own; a people, therefore, which belong to him, and to no other. In this sense they are peculiar as being his ; and, being such, it may be inferred that they should be peculiar in the sense of being unlike others in their manner of life. But that idea is not necessarily in the text. Thece seems to be here also an allusion to Ex. xix. 5. "Ye shall be a peculiar treasure with me (Sept. xcw; rt.fpiovaioi) above all people." H That ye should .'^ (Pakad), though there is no instance in which the word is so used in the New Testament, un- less it be in the verse before us. The ' visitation' here referred to is undoubt- edly that of God ; and the reference is to some time when he would make a ' visitation' to men for some purpose, and when the fact that the Gentiles had narrowly inspected the conduct of Christians would lead them to honour 166 I. PETER. [A. D. (50. 13 Submit " yourselves to every ordinance of man for the Lord's sake : whether it be to the king, as supreme; him. The only question is, to irhat visitation of that kind the apostle re- ferred. The prevailing use of the word in the New Testament would seem to lead us to suppose that the ' visitation' referred to was designed to confer fa- vours rather than to inflict punishment, and indeed the word seems to have somewhat of a technical character, and to have heen familiarly used by Chris- tians to denote God's coming to men to bless them ; to pour out his Spirit upon them ; to revive religion. This seems to me to be its meaning here ; and, if so, the sense is, that when God appeared among men to accompany the preaching of the gospel with saving power, the result of the observed con- duct of Christians would be to lead those around them to honour him by giving up their hearts to him ; that is, their consistent lives would be the means of the revival and extension of true religion : and is it not always so 7 Is not the pure and holy walk of Chris- tians an occasion of his bending his footsteps down to earth to bless dying sinners, and to scatter spiritual bless- ings with a liberal hand ? Comp. Notes on 1 Cor. xiv. 24, 25. 13. Submit yourselves to every ordi- nance of man. Gr. ' to every creation of man' (dj/^purttVi; xtifStv)- The meaning is, to every institution or ap- pointment of man ; to wit, of those who are in authority, or who are ap- pointed to administer government. The laws, institutes, and appointments of such a government may be spoken of as the creation of man ; that is, as what man makes. Of course, what is here said must be understood with the limit- ation everywhere implied, that what is ordained by those in authority is not contrary to the law of God. See Notes on Acts iv. 19. On the general duty 14 Or unto governors, as unto them that are sent by liim f(.r the punishment of evil doers, a Mat. 2-3. 21. Ro. 13. 1-7. here enjoijied of subjection to civil au- thority, see Notes on Rom. xiii. 1 — 7. Tf For the Lord's sake. Because he has required it, and has entrusted this power to civil rulers. Notes, Rom. xiii. 5. Comp. Notes, Eph. vi. 7. T Whether it be to the king. It has been commonly supposed that there is reference here to the Roman emperor, who might be called hing, because in him the supreme power resided. The common title of the Roman sovereign was, as used by the Greek writers (auroxpaT'wp). and among the Romans themselves, iniperator (emperor'), but the title king was also given to the sovereign. John xix. 15. "We have no king but Cesar." Acts xvii. 7. "And these all do contrary to the de- crees of Cesar, saying that there is another king, one Jesus." Peter un- doubtedly had particular reference to the Roman emperors, but he uses a general term, which would be applica- ble to all in whom the supreme power resided, and the injunction here would require submission to such authority, by whatever name it might be called. The meaning is, that we are to be subject to that authority whether exer- cised by the sovereign in person, or by those who are appointed by him. ^ As supreme. Not supreme in the sense of being superior to God, or not being subject to him, but in the sense of being over all subordinate officers. 14. Or unto governors. Subordi- nate officers, appointed by the chief magistrate, over provinces. Perhaps Roman proconsuls are here particularly intended. H As utito them that are sent by him. By the king, or the Ro- man emperor. They represent the supreme power. H For the punish- ment of evil doers. One of the leading ends of government. »' The Roman A. D. 60.] CHAPTER II. 167 and for the praise 6f them that do well. 15 For so is the will of God, that " with well doing ye may put to silence the ignorance of foolish men : governors had the power of life and death in such conquered provinces as those mentioned in ch. i. 1." Dod- dridge. Uipian, th-e celebrated Roman lawyer, who flourished two hundred years after Christ, thus describes the power of the governors of the Roman provinces : " It is the duty of a good and vigilant president to see to it that his province be peaceable and quiet. And that he ought to make dihgent search after sacrilegious persons, rob- bers, hian-stealers, and thieves, and to punish every one according to their guilt." Again, " They who govern whole provinces, have the power of sending to the mines." And again, " The presidents of provhices have the highest authority, next to the emperor." Peter has described the office of the Roman governors in language nearly resembling that of Uipian. See Lard- ner's Credibility ( Works, i. 77, ed. 8vo., Lend. 1829). IT And for the praise of them that do well. Praise here stands opposed to punishment, and means commendation, applause, reward. That is, it is a part of their business to reward in a suitable manner those who are upright and virtuous as citizens. This would be by protecting their per- sons and property ; by defending their rights, and perhaps by admitting those to share the honours and emoluments of office who showed that they were worthy to be trusted. It is as import- ant a part of the functions of magis- tracy to protect the innocent, as it is to punish the wicked. 15. For so is the will of God. That is, it is in accordance with the divine will that in this way you should put them to silence. \ That with well doing. By a life of uprightness and 16 As free, ' and not ' using your liberty for a cloak of mali- ciousness, but as the servants of God. a Tit. 2. 8. 6Ga. 5. 1, 13. 1 having. benevolence. IT Ye may put to silence the ignorance of foolish men. See Notes on Titus ii. 8. The reference here is to men who brought charges against Christians, by accusing them of being inimical to the government, or insubordinate, or guilty of crimes. Such charges, it is well known, were often brought against them by their enemies in the early ages of Christian- ity. Peter says they were brought by foolish men, perhaps using the word foolish in the sense of evil-disposed, or wicked, as it is often used in the Bible. Yet, though there might be malice al. the bottom, the charges were really based on ignorance. They were not thoroughly acquainted with the principles of the Christian religion, and the way to meet those charges was to act in every way as became good citi- zens, and so as ' to live them down.' One of the best ways of meeting the accusations of our enemies is to lead a life of strict integrity. It is not easy for the wicked to reply to this argu- ment. 16. As free. That is, they were to consider themselves as freemen ; as hav- ing a right to liberty. The Jews boasted much of their freedom, and regarded it as a birth-right privilege that they were free. John viii. 33. They never wil- lingly acknowledged their subjection to any other power, but claimed it as an elementary idea of their civil constitu- tion that God only was their sovereign. They were indeed conquered by the Romans, and paid tribute, but they did it because they were compelled to do it, and it was even a question much debated among them whether they should do it or not. Matt. xxii. 17. Josephiis has often referred to the fact 168 I. PETER. [A.D. 60. that the Jews rebelled against the Ro- mans under the plea that they were a free people, and that they were sub- ject only to God. This idea of essen- tial freedom the Jews had when they became Christians, and every thing in Christianity tended to inspire them with the love of liberty. They who were converted to the Christian faith, whe- ther from among the Jews or the Gen- tiles, were made to feel that they were the children of God ; that his law was the supreme rule of their lives ; that in the ultimate resort they were subject to him alone ; that they were redeemed, and that therefore the yoke of bondage could not be properly imposed on them ; that God " had made of one blood all nations of men, for to dwell on all the face of the earth" (Acts xvii. 26) ; and that, therefore, they were on a level before him. The meaning here is, that they were not to consider them- selves as slaves, or to act as slaves. In their subjection to civil authority they were not to forget that they were free- men in the highest sense, and that lib- erty was an invaluable blessing. They had been made free by the Son of God. John viii. 32, 36. They were free from sin and condemnation. 'I'hey acknow- ledged Christ as their supreme Head, and the whole spirit and tendency of his rehgion prompted to the exercise of freedom. They were not to submit to the chains of slavery ; not to allow thejr consciences to be bound, or their essential liberty to be interfered with ; nor in their subjection to the civil ma- gistrate were they ever to regard them- selves otherwise than as freemen. As a matter of fact Christianity has always been the friend and promoter of liberty. Its influence emancipated the slaves throughout the Roman empire, and all the civil freedom which we enjoy, and which there is in the world, can be traced to the influence of the Christian religion. To spread the gospel in its purity everywhere would be to break every yoke of oppression and bondage, and to make men everywhere free. It is the essential right of every man who is a Christian to be a. freeman — to be free to worship God ; to read the Bible ; to enjoy the avails of his own labour ; to train up his children in the way in which he shall deem best ; to form his own plans of life, and to pursue his own ends, provided only that he does not interfere with the equal rights of others — and every system which pre- vents this, whether it be that of civil government, of ecclesiastical law, or of domestic slavery, is contrary to the re- ligion of the Saviour, t And not tising your liberty for a cloak of nialicious- ness. Marg. as in Greek, having. Not making your freedom a mere pre- text under which to practice all kinds of evil. The word rendered malicious- Jiess (xaxta), means more than our word maliciousness does ; for it de- notes evil of any kind, or all kinds; the word maliciousness refers rather to enmity of heart, ill-will, an intention to injure. The apostle has reference to an abuse of freedom, which has often occurred. The pretence of those who have acted in this manner has been, that the freedom of the gospel implied deliverance from all kinds of restraint; that they were under 770 yoke, and bound by no laws ; that being the chil- dren of God, they had a right to all kinds of enjoyment and indulgence; that even the moral law ceased to bind them, and that they had a«- right to make the most of liberty in all respects. Hence they have given themselves up to all sorts of sensual indulgence, claim- ing exemption from the restraints of morality as well as of civil law, and sinking into the deepest abyss of vice. Not a few have done this who have professed to be Christians ; and occa- sionally a fanatical sect now appears who make the freedom which they say Christianity confers a pretext for indul- gence in the most base and degrading vices. The apostles saw this tendency in human nature, and in nothing are A. D. CO.] CHAPTER II. 17 Honour' all" J/icn. Love'' the brotherhood. Fear'' God. Honour the king.'' 1 or, esteem. a Ro. 12. 10. Vh. 0. ;t. they more careful than to guard against this abuse. IF But as ike servants of Gud. Not free from all restraint ; not at liberty to indulge in all things, but bound to serve God in the faithful obedience of his lavvs. Thus bound to obey and serve him, they could not be at liberty to indulge in those things which would be in violation of his laws, and which would dishonour him. See this sentiment explained in the Notes on 1 Cor. vii. 22 ; ix. 21. 17. Honour all men. That is, show them the respect which is due to them according to their personal worth, and to the rank and office which they sus- tain. Notes, Rom. xiii. 7. IT Love the brotherhood. The whole fraternity of Christians, regarded as a band of bro- thers. The word here used occurs only in this place and in ch. v. 9, where it is rendered brethren. The idea ex- pressed here occurs often in the New Testament. See Notes on .John xiii. 34, 35. "ii Fear God. A duty every- where enjoined in the Bible, as one of the first duties of religion. Comp. Lev. XXV. 17. Ps. xxiii. 18; xxiv. 7; XXV. 14. Prov. i. 7; iii. 13; ix. 10; xxiii. 17. Notes, Rom. iii. 18. 2 Cor. vii. I. The word ftar, when used to express our duty to God, means that we are to reverence and honour him. Religion, in one aspect, is described as the fear of God ; in another, as the love of God ; in another, as submission to his v^'ill, &c. A holy veneration or fear is always an elementary principle of religion. It is the fear, not so much of punishment as of his disapprobation ; not so much the dread of suflering as the dread of doing wrong. TF Honour the king. Referring here primarily to the Roman sovereign, but implying that we are always to respect those who have the rule over us. See Notes on 15 169 18 Servants,' be subject to 1/our masters with all fear ; not b Jao. 13. ."55. (iPr. 24. 21. cVs. 111. 10. cEp. G. 5, &c. Rom. xiii. 1 — 7. The doctrine taught in these verses (13 — 17) is, that we are faithfully to perform all the relative duties of life. There are duties which we owe to ourselves, which are of im- portance in their place, and which we are by no means at liberty to neglect. But we also owe duties to our fellow- men, to our Christian brethren, and to those who have the rule over us ; and religion, while it is honoured by our faithful performance of our duty to our- selves, is more openly honoured by our performance of our duties to those to whom we sustain important relations in life. Many of the duties which we owe to ourselves are, from the nature of the case, hidden from public observa- tion. All that pertains to the exami- nation of the heart ; to our private de- votions; to the subjugation of our evil passions ; to our individual communion with God, must be concealed from pub- lic view. Not so, however, with those duties which pertain to others. In re- spect to them, we are open to public view. The eye of the world is upon us. The judgment of the world in regard to us is made up from their ob- servation of the manner in which we perform them. If religion fails there, they judge that it fails altogether; and however d^out we may be in private, if it is not seen by the world that our religion leads to the faithful perform- ance of the duties which we owe in the various relations of life, it will be re- garded as of little value. 18. Servants, be subject to your masters. On the duty here enjoined, see Notes on Eph. vi. 5 — 9. The Greek word here used {plxitdC) is not the same which is employed in Ephe- sians {bov'koi)- The word here means properly domestics — those employed about a house, or living in the same 170 I. PETER. [A. D. 60. only to the good and gentle, bat also to the froward. house — from olxo^, house. These per- sons might have been slaves, or might not. The word would apply to them, whether they were hired, or whether they were owned as slaves. 'J'he word should not and cannot be employed to prove that slavery existed in the churches to which Peter wrote, and still less to prove that he approved of slavery, or regarded it as a good insti- tution. The exhortation here would be, and still is, strictly applicable to any persons employed as domestics, though they had voluntarily hired themselves out to be such. It would be incumbent on them, while they remained in that condition, to perform with fidelity their duties as Christians, and to bear with Christian meekness all the wrongs which they might suffer from those in v/hose service they were. Those who are hired, and who are under a neces- sity of ' going out to service' for a liv- ing, are not always free from hard usage, for there are trials incident to that condition of life which cannot be always avoided. It might be better, in many cases, to bear much than to attempt a change of situation, even though they were entirely at liberty to do so. It must be admitted, however, that the exhortation here will have more force if it is supposed that the reference is to slaves, and there can be no doubt that many of this class were early converted to the Christian faith. The word here rendered mas- ters {SiOTtotaii) is not the same which is used in Eph. vi. .5 (piiipt'otj). Nei- ther of these words necessarily implies that those who were under them were slaves. The word here used is appli- cable to the head of a family, whatever may be the condition of those under him. It is frequently applied to God, and to Christ; and it cannot be main- tained that those to whom God sustains the relation of 5f urtor'sys, or master, are alaves. See Luke ii. 29. Acts iv. 24. 19 For this is 'thank-worthy, 1 or, thank. Lu. 6. SO. 2 Tim. ii. 21. 2 Pet. ii. 1. .lude 4. Rev. vi. 10. The word, indeed, is one that might be applied to those who were owners of slaves. If that be the meaning here, it is not said, however, that those to whom it is applied were Christians. It is rather implied that they were pursuing such a course as was inconsistent with real piety. Those who were under them are represented as suffering grievous wrongs. ^tWith all fear. That is, with all proper reve- rence and respect. Notes, Eph. vi. 5. IT Not only to the good and gentle, but also to the froward. The word ren- dered froivaj-d (oxo^to;) means properly crooked, bent; then perverse, wicked, unjust, peevish. Any one who is a servant or domestic is liable to be em- ployed in the service of such a master ; but while the relation continues, the- servant should perform his duty with fidelity, whatever may be the character of the master. Slaves are certainly liable to this ; and even those vi'ho vo- luntarily engage as servants to others, cannot always be sure that they will have kind employers. Though the terms used here do not necessarily imply that those to whom the apostle gave (his direction were slaves, yet it may be presumed that they probably were, since slavery abounded through- out the Roman empire ; but the direc- tions will apply to all who are engaged in the service of others, and are there- fore of permanent value. Slavery will sooner or later, under the influence of the gospel, wholly cease in the world, and instructions addressed to masters and slaves will have no permanent value; but it will always be true that there will be those employed as domes- tics, and it is the duty of all who are thus engaged to evince true fidelity and a Christian spirit themselves, whatever may be the character of their employers. 1 9. For this is thank-worthy. Marg., thank. Gr., 'This is grace (jfaptj). A. D. GO.] CHAPTER II. 171 if a man for conscience toward God endure grief, suffering wrongfully. Doddridge renders the expression, 'This is graceful indeed.' Various interpre- tations of this expression have been proposed, but the meaning evidently is, that it is accepiab!e to God (see ver. 20, " this is acceptable to God" — ;^a'pt; rtopo. 0f 9) ; that is, this will be regard- ed by him with favour. It does not mean that it was worthy of thanks, or that God would thank them for doing it (comp. Luke xvii. 9, 10), hut that such conduct would meet with his ap- probation. "^ If a man for conscience toward God. If, in the conscientious discharge of his duty, or if, in the en- durance of this wrong, he regards him- self as serving God. That is, if he feels that God, by his providence, has placed him in the circumstances in which he is, and that it is a duty which he owes to him to bear every trial incident to that condition with a submissive spirit. If he does this, he will evince the true nature of religion, and will be gracious- ly accepted of God. IT Endure grief. That is, endure that which is filte'd to produce grief or that which is wrong. 'H Suffering wroniifulli/. Suffering in- jury, or where there is injustice (jtda- XUiV dSisccdj). This, though a general remark, has particular reference to ser- vants, and to their duty in the relation which they sustain to their masters. In view of what is here said, we may re- mark, (1.) That if this has reference to slaves, as has been usually supposed, it proves that they are very liable to be abused ; that they have little or no se- curity against being wronged ; and that it was a special and very desirable cha- racteristic of those who were in that condition, to be able to bear xorong with a proper spirit. It is impossible so to modify slavery that this shall not be the case ; for the whole system is one of oppression, and there can be nothing that shall effectually secure the 20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? slave from being ill-treated. (2.) It . would follow from this passage, if this refers to slavery, that that is a very hard and undesirable condition of life ; for that is a very undesirable condition where the principal virtue which they who are in it are required to exercise, is patience under wrongs. Such a condition cannot be in accordance with the gospel, and cannot be designed by God to be permanent. The relatioa of parent and child is never thus repre- sented. It is never said or implied in the Scriptures that the principal virtue to which children are exhorted is pa- tience under ivrongs ; nor, in address- ing them, is it ever supposed that the most prominent thing in their condition is that they would need the exercise of such patience. (3.) It is acceptable to God, if we bear wrong with a proper spirit, from whatever quarter it may come. Our proper business in life is to do the will of God ; to evince the right spirit, however others may treat us, and to show, even under excessive wrong, the sustaining power and the excellence of true religion. Each one who is oppressed and wronged, there- fore, has an eminent opportunity to show a spirit which will honour the gospel; and the slave and the martyr may do more to honour the gospel than if they were both permitted to enjoy liberty and life undisturbed. 20. For ivhat glory is it. What honour or credit would it be. IT If, when ye be buffeted for your faults. That is, if you are punished when you deserve it. The word buffet (xoTm^l^u)) means to strike with the list ; and then to strike in any way ; to maltreat. Matt. xxvi. 67. Mark xiv. 65. 1 Cor. iv. II. 2 Cor. xii. 7. Perhaps there may be a reference here to the manner in which servants were commonly treat- ed, or the kind of punishment to which 172 I. PETER. [A. D. 60. but if, when ye do well, and suf- fer for it, ye take it patiently, this " is acceptable ' with God. 21 For even hereunto ' were a Mat. 5. 10-12. > or, thank. Lu. 6. 32. b Mat. 16. 24. 1 Th. 3. 3, 4. they were exposed. They would be likely to be struck in sudden anger, either by the hand, or by any thing that was accessible. The word ren- dered ' for your faults,' is si?ining (aftap-tdvoptsi)' That is, ' if being guilty of an offence, or having done wrong.' The idea is, that if they were justly punished, and should take it patiently, there would be no credit or honour in it. If Ye shall take it pa- tiently. ' If even then you evince an uncomplaining spirit, and bear it with the utmost calmness and patience, it Would be regarded as comparatively no virtue, and as entitling you to no honour. The feeling of all who saw it would be that you deserved it, and there would be nothing to excite their sympathy or compassion. The patience evinced might indeed be as great as in the other case, but there would be the feeling that you deserved all that you received, and the spirit evinced in that case could not be regarded as entitled to any particular praise. If your mas- ters are inflicting on you only what you deserve, it would be in the highest de- gree shameful for you to rise up against them, and resist them, for it would be only adding to the wrong which you had already done.' The expression here is doubtless to be understood com- paratively. The meaning is not that absolutely there would be no more credit due to one who should bear his punishment patiently when he had done wrong, than if he had met it with resistance and murmuring; but that there is very little credit in that com- pared with the patience which an in- nocent person evinces, who, from re- gard to the will of God, and by control over al| the natural feelings of resent- ye called; because Christ also suffered ^ for us, leaving us an e.xample, that ye should follow ' his steps : 2 some read, /o?" you. c 1 Jno. 3. 16. Re. 1-2. 11. ment, meekly endures wrong. This expresses the common feeling of our nature. We attribute no particular credit to one who submits to a just punishment even with a calm temper. We feel that it would be wrong in the highest degree for him to do otherwise. So it is when calamities are brought on a man on account of his sins. If it is seen to be the fruit of intemperance or crime, we do not feel that there is any great virtue exhibited if he bears it with a calm temper. But if he is over- whelmed with calamity when it seems to have no particular connection with his sins, or to be a punishment for any particular fault ; if he sutlers at the hand of man, where there is manifest injustice done him, and yet evinces a calm, submissive, and meek temper, we feel that in such cases there is eminent virtue. H This is acceptable ivitk God. Marg. as in ver. 19, thank. It is that which is agreeable to him, or with which he is pleased. 21. For even hereunto ivere ye called. Such a spirit is required by the very nature of your Christian vo- cation ; you were called into the church in order that you might evince it. See Notes on 1 Thess. iii. .3. H Because Christ also suffered for us. Marg. ' Some read, for you.' The latest edi- tions of the Greek Testament adopt the reading ' for you.' The sense, however, is not essentially varied. The object is to hold up the example of Christ to those who were called to suffer, and to say to them that they should bear ihsir trials in the same spirit that he evinced in his. See Notes on Phil. iii. 10. IT Leaving us an ex- ample. The apostle does not say that this was the o?j/y object for which A. D. GO.] 2:2 Who "did no sin, neither Avas .cfuile found in his mouth : CHAPTER 11. 173 23 Who, when he was reviled, a Is. 53. 9. Christ sutlered, but that it was an ob- ject, anil an important one. The word retuloreJ example (vrtoypaunoi') occurs nowhere else in the New Testament. It means properly a writing cupi/, such as is set tor children ; or an outline or sketch for a painter to till up ; and then, in general, an e.Kample, a pattern for imitation. II That we should walk in his steps. That we s\\o\i\A follow him, as if we trod exactly along behind him, and should place our feet precisely where his were. The meaning is, that there should be the closest imitation or resemblance. The things in which we are to imitate him are specified in the following verses. 22. Who did no sin. Who was in all respects perfectly holy. There is an allusion here to Isa. liii. 9 ; and the sense is, that he was entirely innocent, and that he suftered without having committed any crime. In this connec- tion the meaning is, that ice are to be careful that, if we suffer, it should be without committing any crime. We should so live, as the Saviour did, as not to deserve to be punished, and thus only shall we entirely follow his ex- ample. It is as much our duty to live so as not to deserve the reproaches of others, as it is to bear them with pa- tience when we are called to suffer them. The first thing in regard to hard treatment from others, is so to live that there shall be no just occasion for it; the next is, if reproaches come upon us when we have not deserved them, to bear them as the Saviour did. If he suffered unjustly, we should esteem it to be no strange thing that we should ; if he bore the injuries done him with meekness, we should learn that it is possible for us to do it also ; and should learn also that we have not the spirit of his religion unless we actually do it. On the expression here used comp. Notes on Isa. liii. 9. Heb. vii. 26. If Neither 15* was guile found in his mouth. There was no deceit, hypocrisy, or insincerity. He was in all respects what he professed to be, and he imposed on no one by any false and unfounded claim. All this has reference to the time when the Saviour was put to death, and the sense is, that though he was condemned as an impostor, yet that the charge was wholly unfounded. As in his whole life before he was perfectly sincere, so he was eminently on that solemn oc- casion. 23. Who when he tuas reviled, re- viled not again. He did not use harsh and opprobrious words in return for those which he received. (1.) He was reviled. He was accused of being a seditious man ; spoken of as a de- ceiver; charged with being in league with Beelzebub, the ' prince of the devils;' and condemned as a blasphemer against God. This was done (a) by the great and the influential of the land ; (6) in the most public manner ; (c) with a design to alienate his friends from him ; (t?) with most cutting and severe sarcasm and irony ; and (e) in reference to every thing that would most atVect a man of delicate and tender sensibility. (2.) He did not revile those who had reproached him. He asked that justice might be done. He de- manded that if he had spoken evil they should bear witness of the evil ; but beyond that he did not go. He used no harsh language. He showed no anger. He called for no revenge. He prayed that they might be forgiven. He calmly stood and bore it all, for ho came to endure all kinds of suffering in order that he might set us an ex- ample, and make an atonement for our sins. IT When he suffered, he threatened not. That is, when he suffered injustice from others, in his trial, and in his death, he did not threaten punishment. He did not call 174 I. PETER. [A. D. 60. reviled not again ; when he suf- fered, he threatened not; but > or, his cause. a Lu. 23. 46. down the wrath of heaven. He did not even predict that they would be punished ; he expressed no wish that they should be. IT But committed him- self to him that judgeth rigliteously. Marg., his cause. Tlie sense is much the same. The meaning is, that he committed his cause, his name, his in- terests, the whole case, to God. The meaning of the phrase ' that judgeth righteously' here is, that God would do him exact justice. 1'hough wronged by men, he felt assured that he would do right. He would rescue his name from these reproaches ; he would give him the honour in the world which he deserved; and he would bring upon those who had wronged him all that was necessary in order to show his disapprobation of what they had done, and all that would be necessary to give the highest support to the cause of virtue. Comp. Luke xxiii. 46. This is the example which is set before us when we are wronged. The whole example embraces these points: (1.) We should see to it that we ourselves are guiltless in the matter for which we are reproached or accused. Before we fancy that we are suffering as Christ did, we should be sure that our lives are such as not to deserve reproach. We cannot indeed hope to be as pure in all things as he was ; but we may so live that if we are reproached and reviled we may be certain that it is not for any wrong that we have done to others, or that we do not deserve it from our fellow-men. (2.) When we are reproached and reviled we should feel that we were called to this by our pro- fession ; that it was one of the things which we were taught to expect when we became Christians ; that it is what the prophets and apostles endured, and what the master himself suflered in an eminent degree ; and that if we meet committed ' himself to liim that "judgeth righteously: 24 Who his own self bare with the scorn of the great, the gay, the rich, the powerful, it is no more than the Saviour did, and no more than we have been taught to expect will be our portion. It may be well, too, to remember our unworthiness, and to reflect that though we have done no wrong to the individual who reviles us, yet that we are sinners, and that such reproaches may not be a useless ad- monisher of our being guilty before God. So David felt when reproached by Shimei: " So let him curse, because the Lord hath said unto him, Curse David. Who shall then say. Where- fore hast thou done so?" 2 Sam. xvi. 10. (3.) When this occurs, we should calmly and confidently commit our cause to God. Our name, our charac- ter, our influence, our reputation, while living and after we are dead, we should leave entirely with him. We should not seek nor desire revenge. We should not call down the wrath of God on our persecutors and slanderers. We should calmly feel that God will give us the measure of reputation which we ought to have in the world, and that he will suffer no ultimate injustice to be done us. " Commit thy way unto the Lord ; trust also in him, and he shall bring it to pass; and he shall bring forth thy righteousness as the light, and thy judg- ment as the noon-day." Ps. xxxvii. .'), 6. The Latin Vulgate has here, ' but he committed himself to him who judged him tinjustly' judicanti se in- juste ; that is, to Pontius Pilate, mean- ing that he left himself in his hands, though he knew that the sentence was unjust. But there is no authority for this in the Greek, and this is one of the instances in which that version departs from the original. 24. Who his own self. See Notes on Heb. i. 3, on the phrase " when he had by himself purged our sins." The A. D. 6U.] CHAPTER II. 175 " our sins in his own body ' on the tree, that we, being dead to o Is. 53. 4, &.C. 1 or, to. b Ro. G. 11. c Is. 53. 5, 6. meaning is, that he did it in his own proper person ; he did not make expia- tion by offering a Moody victim, but was himself the sacrilice. If Bare our sins. There is an allusion here un- doubtedly to Isa. liii, 4, 12. See the meaning of the phrase 'to bear sins' fully considered in the Notes on those places. As this cannot mean that Christ so took upon himself the sins of men as to become himself a sinner, it must mean that he put himself in the place of siiiner.s, and bore that which those sins deserved ; that is, that he endured in his own person that which, if it had been inflicted on the sinner him- self, would have been a proper expression of the divine displeasure against sin, or would have been a pro[)er punishment for sin. See Notes on 2 Cor. v. 21. He was treated as if he had been a sinner, in order (hat we might be treated as if we had not sinned ; that is, as if we were righteous. There is no other way in which we can conceive that one bears the sins of another. They can- not be Ulerally transferred to another, and all that can be meant is, that he should take the consequences on him- self, and suffer as if he had committed the transgressions himself. IT In his own body. This alludes undoubtedly to his sufferings. The sufferings which he endured on the cross were such as if he had been guilty ; that is, he was treated as he would have been if he had been a sinner. He was treated as a malefactor ; crucified as those most guilty were ; endured the same kind of bodily pain that the guilty do who are punished for their own sins; and passed tlirough mental sorrows strongly resembling — as much so as the case ad- mitted of — what the guilty themselves experience when they are left to dis- tressing angui.sh of mind, and arc aban- sins, should live * unto righteous- ness : by " whose stripes ye were healed. doned by God. The sufferings of tho Saviour were in all respects made a.s nearly like the sufferings of the most guilty as the sufferings of a perfectly innocent being could be. IT On the tree. Marg., ' to the tree.' Gr. tTtl ■to ^vXof. The meaning is rather, as in the text, that while himself on the cross he bore the sorrows which our sins de- served. It does not mean that he con- veyed our sorrows there, but that while there he suffered under the intolerable burden, and was by that burden crushed in death. The phrase ' on the tree,' literally ' on the wood,' means the cross. The same Greek word is used in Acts V. 30; X. 39; xiii. 29. Gal. iii. 13, as applicable to the cross, in all of which places it is rendered tree. TI That we, being dead to sins. In virtue of his having thus been suspended on a cross; that is, his being put to death as an atoning sacrifice was the means by which we become dead to sin, and live to God. The phrase ' being dead to sins' is in the original (•faij duapn'at; o.Tioyev6^Hioi) literally ' to be absent from sins.' The Greek word was probably used (by an euphemism) to denote to die, that is, to be absent from the world. This is a milder and less repulsive word than to say to die. It is not elsewhere used in the New Tes- tament. The meaning is, that we being effectually separated from sin, that is, being so that it no longer influences us, should live unto God. We are to be, in regard to sin, as if we were dead ; and it is to have no more influence over us than if we were in our graves. See Notes on Rom. vi. 2 — 7. The means by which this is brought about is the death of Chri.st (Notes on Rc.-a. vi. 8); for as he died literally on the cross on account of our sins, the effect has been to lead us to see the evil of 170 I. PETER. [A. D. 60. 25 For ye were as sheep going astray ; ° but are now re- a Ps. 119. 176. transgression, and lead new and holy lives. If Should live unto righteous- ness. Though dead in respect to sin, yet we have real life in another respect. We are made alive unto God, to right- eousness, to true holiness. Notes on Rom. vi. 11. Gal. ii. 20." IT By ivfiose stripes. This is taken from Isa. liii. 5. See it explained in the Notes on that verse. The word rendered stripes (^u)?lw4/) means properly the livid and swollen mark of a blow ; the mark designated by us when we use the ex- pression ' black and blue.' It is not properly a bloody wound, but that made by pinching, beating, scourging. The idea seems to be that the Saviour was scourged or whipped, and that the etlect on us is the same in producing spiritual healing, or in recovering us from our faults, as if vie had been scourged our- selves. By faith we see the bruises inflicted on him, the black and blue spots made by beating ; we remember that they were on account of our sins and not for his ; and the effect in re- claiming us is the same as if they had been inflicted on us. ^ Ye were healed. Sin is often spoken of as a disease, and redemption from it as a restoration from a deadly malady. See this explained in the Notes on Isa. liii. 5. 35. For ye were as sheep going astray. Here also is an allusion to Isa. liii. 6. " All we like sheep have gone astray." See Notes on that verse. The figure is plain. Wc were like a flock without a shepherd. We had ■wandered far away from the true fold, and were following our own paths. We were without a protector, and were exposed to every kind of danger. This aptly and forcibly expresses the condi- tion of the whole race before God re- covers men by the plan of salvation. A flock thus wandering without a shepherd, conductor, or guide, is in turned unto the * Shepherd and Bishop of your souls. b Eze. 31. 23. Jnn. 10. 11-16. a most pitiable condition ; and so was man in his wanderings before he was sought out and brought back to the true fold by the Great Shepherd. 1] But are now returned unto the Shepherd and Bishop of your souls. To Christ, who thus came to seek and save those who were lost. He is often called a Shepherd. See Notes on John x.l — 1 6. The word rendered Bishop (irttozortoj) means overseer. It may be applied to one who inspects or oversees any thing, as public works, or the execution of treaties ; to any one who is an inspector of wares offered for sale ; or in genera! to any one who is a superintendent. It is applied in the New Testament to those who are appointed to icatch over the interests of the church, and espe- cially to the officers of the church. Here it is applied to the Lord Jesus as the Great Guardian and Superintendent of his church ; and the title of Universal Bishop belongs to him alone. hemauics. In the conclusion of this chapter we may remark: (1.) That there is something very beautiful in the expression ^Bishop of soulsJ' It implies that the soul is the peculiar care of the Saviour; that it is the object of his special interest; and that it is of great value, so great that it is that which mainly deserves regard. He is the Bishop of the soul in a sense quite distinct from any care which he manifests for the body. That too, in the proper way, is the object of his care ; but that has no importance com- pared with the soul. Our care is prin- cipally employed in respect to the body ; the care of the Redeemer has especial reference to the soul. (2.) It follows that the welfare of the soul may be committed to him with confidence. It is the object of his spe- ; cial guardianship, and he will not be A. D. 60.] CHAPTER II. 177 unfaithful to the trust reposed in him. There is nothing more safe than the human soul is when it is committed in faith to the keeping of the Son of God. Comp. 2 Tim. i. 12. (o.) As, therefore, he has shown his regard for us in seeking us when we were wandering and lost ; as he came on the kind and benevolent errand to find us and bring us back to himself, let us show our gratitude to him by re- solving to wander no more. As we regard our own safety and happiness, let us commit ourselves to him as our great Shepherd, to follow where he leads us, and to be ever under his pastoral inspection. We had all wandered away. We had gone where there was no hap- piness and no protector. Wo had no one to provide for us, to care for us, to pity us. We were exposed to certain ruin. In that state he pitied us, sought us out, brought us back. If we had remained where we were, or had gone farther in our wanderings, we should have gone certainly to destruction. He has sought us out ; he has led us back ; he has taken us under his own protec- tion and guidance; and we shall be safe as long as we follow where he leads, and no longer. To him then, a Shepherd who never forsakes his flock, let us at all times commit ourselves, following where he leads, feeling that under him our great interests are secure. (4.) We may learn from this chafj- ter, indeed, as we may from every other part of the New Testament, that in doing this we may be called to suffer. We may be reproached and reviled as the Great Shepherd himself was. We may become the objects of public scorn on account of our devoted attachment to him. W^e may suffer in name, in feeling, in property, in our business, by our honest attachment to the principles of his gospel. Many who are his fol- lowers may be in circumstances of poverty or oppression. They may be held in bondage; they may be deprived of their rights ; they may foe! that their lot in life is an hard one, and that the world seems to have conspired against them to do them wrong ; but let us in all these circumstances look to him ' who made himself of no reputation, and took upon him the form of a servant, and became obedient unto death, even the death of the cross' (Phil. ii. 7, 8) ; and let us remember that it is 'enough for the disciple that he be as his master, and the servant as his lord.' Matt. x. 25. In view of the example of our Master, and of all the promises of sup- port in the Bible, let us bear with pa- tience all the trials of life, whether arising from poverty, an humble con- dition, or the reproaches of a wicked world. Our trials will soon be ended ; and soon, under the direction of the ' Shepherd and Bishop of souls,' we shall be brought to a world where trials and sorrows are unknown. (5.) In our trials here, let it be our main object so to live that our suffer- ings shall not be on account of our own faults. See vs. 19 — 22. Our Saviour so lived. He was persecuted, reviled, mocked, condemned to die. But it was for no fault of his. In all his varied and prolonged sufferings, he had the ever-abiding consciousness that he was innocent; he had the firm conviction that it would yet be seen and confessed by all the world that he was ' holy, harmless, undefiled.' ver. 23. His were not the sufferings produced by a guilty conscience, or by the recollection that he had wronged any one. So, if we must suflTer, let our trials come upon us. Be it our first aim to have a con- science void of offence, to wrong no one, to give no occasion for reproaches and revilings, to do our duty faithfully to God and to men. Then, if trials come, we shall feel that we suffer as our Master did ; and then we may, as he did, commit our cause " to him that judgeth righteously," assured that in due time " he will bring forth our right- eousness as the light, and our judgment as the noon-day." Ps. xxxvii. 6. 178 I. PETER. [A. D. 60. CHAPTER III. ANALYSIS OF THE CHAPTER. This chapter embraces the following subjects : I. The duty of wives, vs. 1 — 6. Par- ticularly (a) that their conduct should be such as would be adapted to lead their unbelieving husbands to embrace a religion whose happy influence was seen in the pure conduct of their wives, vs. 1, 2. (6) In reference to dress and ornaments, that they should not seek that which was external, but rather that which was of the heart, vs. 34. (c) For an illustration of the manner in which these duties should be per- formed, the apostle refers them to the holy example of the wife of Abraham as one which Christian females should imitate, vs. 5, 6. II. The duty of husbands, ver. 7. It was their duty to render all proper honour to their wives, and to live with them as fellow-heirs of salvation, that their prayers might not be hindered : implying (1.) that in the most important respects they were on an equality ; (S.) that they would pray together, or that there would be family prayer ; and (3.) that it was the duty of husband and wife so to live together that their pray- ers might ascend from united hearts, and that it would be consistent for God to answer them. III. The general duty of unify and of kindness, vs. 8 — 14. They were (a) to be of one mind ; to have com- passion ; to love as brethren, ver. 8. (6) They were never to render evil for evil, or railing for railing, ver. 9. (c) They were to remember the promises of length of days, and of honour, made to those who were pure in their con- versation, and who were the friends of peace, vs. 9, 10. {d) They were to remember that the eyes of the Lord were always on the righteous ; that they who were good were under his protection, ver. 12; and that if, while they maintained this character, tliey were called to suffer, they should coupt it rather an honour than a hardship, vs. 13, 14. IV. The duty of being ready always to give to every man a reason for the hope they entertained; and, if they were called to suffer persecution and trial in the service of God, of being able still to show good reasons why they professed to be Christians, and of so living that those who wronged them should see that their religion was more than a name, but was founded in such truth as to command the assent even of their persecutors, vs. 15 — 17. V. In their persecutions and trials / they were to remember the example of Christ, his trials, Jiis patience, and his triumphs, vs. 18 — 22. Particularly (a) the apostle refers them to the fact that he had suffered, though he was inno- cent, and that he was put to death though he had done no wrong, ver. 18. . (i) He refers them to the patience and furhearancR of Christ in a former age, an age of great and abounding wicked- ness, when in the person of his repre- sentative and ambassador Noah, he suffered much and long from the oppo- sition of the guilty and perverse men who were finally destroyed, and who are now held in prison, showing us how patient we ought to be when offended by others in our attempts to do them good. vs. 19, 20. (c) He re- fers to the fact that notvi-ithstanding all the opposition which Noah met with in bearing a message, as an ambassador of the Lord, to a wicked generation, he and his family were saved, ver. 21. The design of this allusion evidently is, to show us that if we are patient and forbearing in the trials which we meet with in the world, we shall be saved also. Noah, says the apostle, was saved by water. We, too, says he, are saved in a similar manner by water. In his salvation, and in ours, water is employed as the means of sal- vation ; in his case by bearing up the ark, in ours by becoming the emblem A. D. 60.] CHAPTER III. 179 CHAPTER III. T IKEWISE, ye wives, " he in -Li subjection to your own hus- bands ; that if any obey not the word, they also may without the a Ep. 5. 22. Ti. 2. 5, G. of the washing away of sins, (d) The apostle refers to the fact that Christ has ascended to heaven, and has been exalted over angels, and principalities, and powers, thus showing that having borne all his trials with patience he ultimately triumphed, and that in like manner we, if we are patient, shall triumph also. ver. 22. He came off a conqueror, and was exalted to the highest honours of heaven ; and so, if faithful, we may hope to come oft' con- querors also, and be exalted to the honours of heaven as he was. The whole argument here is drawn from the example of Christ, first, in his patience and forbearance with the old world, and then when he was person- ally on the earth ; from the fact, that in the case of that messenger whom he sent to the ungodly race before the flood, and in his own case when per- sonally on earth, there was ultimate triumph after all that they met with from ungodly men ; and thus, if we en- dure opposition and trials in the same way, we may hope also to triumph in heaven with our exalted Saviour. 1. Likewise, ye wives, be in subjec- tion to your own husbands. On the duty here enjoined, see Notes on I Cor. xi. 3—9, and Eph. v. 22. IF That if any obey not the word. The word of God ; the gospel. 'J'hat is, if any wives have husbands who are not true Christians. This would be likely to occur when the gospel was first preach- ed, as it does now, by the fact that wives might be converted, though their husbands were not. It cannot be in- ferred from this that after they them- selves had become Christians, they had married unbelieving husbands. The term ' word' here refers particularly to word be won by the conversa- tion of the wives ; 2 While they behold your chaste conversation coupled with fear. the gospel as preac^ec?; and the idea is, that if they were regardless of that gospel when preached — if they would not attend on preaching, or if they were unaflected by it, or if they openly rejected it, there might be hope still that they would be converted by the Christian influence of a wife at home. In such cases, a duty of special import- ance devolves on the wife. IT They also may without the word be won. In some other way than by preaching. This does not mean that they would be converted independently of the in- fluence of truth — for truth is always the instrument of conversion (James i. IS. John xvii. 17); but that it was to be by another influence than preaching, II By the conversation of the wives. By the conduct or deportment of their wives. See Notes on Phil. i. 27. The word conversation, in the Scriptures, is never confined, as it is now with us, to oral discourse, but denotes conduct in general. It includes indeed ' con- versation' as the word is now used, but it embraces also much more — including every thing that we do. The meaning here is, that the habitual deportment of the wife was to be such as to show the reality and power of religion ; to show that it had such influence on her tem- per, her words, her whole deportment, as to demonstrate that it was from God. 2. While they behold your chaste conversation. Your pure conduct. The word chaste here (ayvriii) refers to pu- rity of conduct in all respects, and not merely to chastity properly so called. It includes that, but it also embraces much more. The conduct of the wife is to be in all respects pure ; and this is to be the grand instrumentality in 180 1. PETER. [A. D. 60. 3 Whose adorning, " let it not | be that outward adorning of a 1 Ti. 2. 9, JO. plaiting the hair, and of wearing the conversion of her husband. A wife may be strictly chaste, and yet there may be many other things in her con- duct and temper which would mar the beauty of her piety, and prevent any happy influence on the mind of her husband. H Coupled with fear. The word fear in this place, may refer either to the fear of God, or to a proper re- spect and reverence for their husbands. Eph. V. 33. The trait of character which is referred to is that of proper respect and reverence in all the rela- tions which she sustained, as opposed to a trifling and frivolous mind. Leigh- ton suggests that the word fear here relates particularly to the other duty enjoined — that of chaste conversation — " fearing the least stain of chastity, or the very appearance of any thing not suiting with it. It is a delicate, timo- rous grace, afraid of the least air, or shadow of any thing that hath but a resemblance of wronging it, in carriage, or speech, or apparel." 3. Whose adorning. Whose orna- ment. The apostle refers here to a propensity which exists in the heart of woman to seek that which would be esteemed ornamental, or that which will appear well in the sight of others, and commend us to them. The desire of this is laid deep in human nature, and therefore, when properly regulated, is not wrong. The only question is, what is the true and appropriate orna- ment 1 What should be primarily sought as the right kind of adorning ? The apostle does not condemn true ornament, nor does he condemn the desire to appear in such a way as to secure the esteem of others. God does not condemn real ornament. The uni- verse is full of it. The colours of the clouds and of the rainbow ; the varied hues of flowers' the plumage of birds, and the covering of many of the ani- mals of the forest; the green grass; the variety of hill and dale ; the beauty of the human complexion, the ruddy cheek, and the sparkling eye, are all of the nature of ornament. They are something stiperadded to what would be merely useful, to make them appear well. Few or none of these things are absolutely necessary to the things to which they are attached ; for the eye could see without the various tints of beauty that are drawn upon it, and the lips and the cheeks could perform their functions without their beautiful tints, and the vegetable world could exist without the variegated colours that are painted on it ; but God meant that this should be a beautiful world ; that it should appear well ; that there should be something more than mere utility. The true notion of ornament or adorning, is that which will make any person or thing appear well, or beautiful, to others; and the apostle does not prohibit that which would have this effect in the wife. The grand thing which she was to seek, was not that which is merely external, but that which is internal, and which God regards as of so great value. II Let it not be that outward adorning. Let not this be the main or principal thing ; let not her heart be set on this. The apostle does not say that she should wholly neglect her personal ap- pearance, for she has no more right to be offensive to her husband by neglect- ing her personal appearance, than by a finical attention to it. Religion pro- motes neatness, and cleanliness, and a proper attention to our external appear- ance according to our circumstances in life, as certainly as it does to the inter- nal virtue of the soul. On this whole passage, see Notes on 1 Tim. ii. 9, 10. IT Of plaiting the hair. See Notes on 1 Tim. ii. 9. Comp. Notes on Isa. iii. 24. Great attention is paid to this in the East, and it is to this that the apostle A. D. 60.] CHAPTER III. 181 of gold, or of putting on of ap- parel ; a Ps. 45. 13. Ro. 2. 29. here refers. " The women in the East- ern countries," says Dr. Shaw (Travels, p. 294), " affect to have their hair hang down to the ground, which they collect into one lock, upon the hinder part of the head, binding and plaiting it about with ribbons. Above this, or on the top of their heads, persons of better fashion wear flexible plates of gold or silver, variously cut through, and en- graved in imitation of lace." We are not to suppose that a mere braiding or plaiting of the hair is improper, for there may be no more simple or con- venient way of disposing of it. But the allusion here is to the excessive care which then prevailed, and espe- cially to their setting the heart on such ornaments rather than on the adorning which is internal. It may not be easy to fix the exact limit of propriety about the method of arranging the hair, or about any other ornament ; but those whose hearts are right, generally have little difficulty on the subject. Every ornament of the body, however beauti- ful, is soon to be laid aside ; the adorn- ing of the soul will endure for ever. T Or of vjearing of gold. The gold here particularly referred to is probably that which was interwoven in the hair, and which was a common female or- nament in ancient times. Thus Virgil says, crines iiodantur in aurum. And again, crinein implicat auro. See Homer, II., B. 872. Herod, i. 82, and Thucyd. i. 6. The wearing of gold in the hair, however, was more common among women of loose morals than among virtuous females. Pollux iv. 153. It cannot be supposed that all wearing of gold about the person is wrong, for there is nothing evil in gold itself, and there may be some articles connected with apparel made of gold that may in no manner draw off" the atrections from higher things, and may do nothing to 16 4 But let it he the hidden man of the heart," in that which is not endanger piety. The meaning is, that such ornaments should not be sought; that Christians should be in no way distinguished for them ; that they should not engross the time and atten- tion ; that Christians should so dress as to show that their minds are occu- pied with nobler objects, and that in their apparel they should be models of neatness, economy, and plainness. If it should be said that this expression teaches that it is wrong to wear gold at all, it may be replied that on the same principle it would follow that the next clause teaches that it is wrong to put on apparel at all. There is really no difficulty in such expressions. We are to dress decently, and in the man- ner that will attract least attention, and we are to show that our hearts are in- terested supremely in more important things than in outward adorning, T Or of putting on of apparel. That is, this is not to be the ornament which we principally seek, or for which we are distinguished. We are to desire a richer and more permanent adorning — that of the heart. 4. But let it be the hidden man of the heart. This expression is substan- tially the same as that of Paul in Rom. vii. 22, " the inward man." See Notes on that place. The word ' hidden' here means that which is concealed ; that which is not made apparent by the dress, or by ornament. It lies within, pertaining to the ufi'ections of the soul. '~\ In that tvhich is not corruptible. Properly ' in the incorruptible orna- ment of a meek and quiet spirit.' This is said to be incorruptible in contradis- tinction to gold and apparel. They will decay ; but the internal ornament is ever enduring. The sense is, that whatever pertains to outward decora- tion, however beautiful and costly, is fading, but that which pertains to the IS2 corruptible, even the ornament of a meek" and quiet spirit, which a Ps. 25. 9 ; 149. 4. 3Iat. 5. 5. I. PETER. [A. D. 60. is in the sight of God of great price. soul is enduring. As the soul is im- mortal, so all that tends to adorn that will be immortal too; as the body is mortal, so all with which it can be in- vested is decaying and will soon be de- stroyed. IT The ornament of a meek and quiet spirit. Of a calm temper ; a contented mind; a heart free from passion, pride, envy, and irritability ; a soul not subject to the agitations and vexations of those who live for fashion, and who seek to be distinguished for external adorning. The connection here shows that the apostle refers to this, not only as that which would be of great price in the sight of God, but as that which would tend to secure the affection of their husbands, and win them to embrace the true religion (See vs. 1,2); and, in order to this, he re- commends them, instead of seeking external ornaments, to seek those of the mind and of the heart, as more agreea- ble to their husbands ; as better adapted to win their hearts to religion ; as that which would be most permanently proved. In regard to this point, we may observe (1.) that there are, un- doubtedly,- some husbands who are pleased with excessive ornaments in their wives, and who take a pleasure in seeing them decorated with gold, and pearls, and costly array. (2.) That all are pleased and gratified with a suitable attention to personal appear- ance on the part of their wives. It is as much the duty of a v.'ife to be cleanly in her person, and neat in her habits, in the presence of her husband, as in the presence of strangers; and no wife can hope to secure the permanent affec- tion of her husband who is not atten- tive to her personal appearance in her own family ; especially if, while care- less of her personal appearance in the presence of her husband, she makes it a point to appear gaily dressed before others. Yet (3.) the decoration of the body is not all, nor is it the principal thing which a husband desires. He desires primarily in his wife the more permanent adorning which pertains to the heart. Let it be remembered (a) that a large part of the ornaments on which females value themselves are lost to a great extent on the other sex. Many a man cannot tell the difference between diamonds and cut-glass, or paste in the form of diamonds ; and few are such connoisseurs in the mat- ter of female ornaments as to appre- ciate at all the difference in the quality or colour of silks, and shawls, and laces, which might appear so important to a female eye. The fact is, that those personal ornaments which to females appear of so much value, are much less regarded and prized by men than they often suppose. It is a rare thing that a man is so thoroughly skilled in the knowledge of the distinctions that pertain to fashions, as to appreciate that on which the heart of a female often so much prides itself ; and it is no great credit to him if he can do this. His time usually, unless he is a tailor or a jeweller, might have been much better employed than in making those acquisitions which are needful to qualify him to appreciate and admire the pecu- liarities of gay female apparel, (^b) But a man has a real interest in what constitutes the ornaments of the heart. His happiness, in his intercourse with his wife, depends on these. He knows what is denoted by a kind temper ; by gentle words; by a placid brow; by a modest and patient spirit; by a heart that is calm in trouble, and that is af- fectionate and pure ; by freedom from irritability, fretfulness, and impatience ; and he can fully appreciate the value of these things. No professional skill is necessary to qualify him to see their A.D. 60.] CHAPTER III. 183 5 For after this manner, in tlie old time, the holy women also, who trusted in God, adorned worth ; and no acquired tact in discri- mination is requisite to enable him to estimate them according to their full value. A wife, therefore, if she would permanently please her husband, should seek the adorning of the soul rather than the body ; the ornament of the heart, rather than gold and jewels. The one can never be a substitute for the other; and whatever outward deco- rations she may have, unless she have a gentleness of spirit, a calmness of temper, a benevolence and purily of soul, and a cultivation of mind that her husband can love, she cannot calculate on his permanent affection. M Which is in (he sight of God of great price. Of great value ; that being of great value for which a large price is paid. He has shown his sense of its value (a) by commending it so often in his word ; (6) by making religion to con- sist so much in it, rather than in high intellectual endowments, learning, skill in the arts, and valour; and (c) by the character of his Son, the Lord Jesus, in whom this was so prominent a cha- racteristic. Sentiments not unlike what is here stated by the apostle, occur not nnfrequently in heathen classic writers. There are some remarkable passages in Plutarch, strongly resembling it: — " An ornament, as Crates said, is that which adorns. The proper ornament of a woman is that which becomes her best. This is neither gold, nor pearls, nor scarlet, but those things which are an evident proof of gravity, regularity, and n)odcsty." — Conjugalia Prsecept., c. xxvi. The wife of Phocion, a cele- brated Athenian general, receiving a visit from a lady who vftis elegantly adorned with gold and jewels, and her hair with pearls, took occasion to call the attention of her guest to the ele- gance and costliness of her dress. ' My ornament,' said the wife of Phocion, themselves, being in subjection unto their own husbands : G Even as Sara obeyed Abra- ' is my husband, now for the twentieth year general of the Athenians.' — Plat. Life of Phocion. " The Sicilian tyrant sent to the daughters of Lysander, gar- ments and tissues of great value, but Lysander refused them, saying, ' These ornaments will rather put my daughters out of countenance than adorn them.' " — Plutarch. So in the fragments of Naumachius, as quoted by Benson, there is a precept much like this of Peter : " Be not too fond of gold, nei- ther wear purple hyacinth about your neck, or the green jasper, of which fool- ish persons are proud. Do not covet such vain ornaments, neither view your- self too often in the glass, nor twist your hair into a multitude of curls," «&c. 5. For after this manner, in the old time. The allusion here is particularly to the times of the patriarchs, and the object of the apostle is to state another reason why they should seek that kind of ornament which he had been com- mending. The reason is, that this characterized the pious and honoured females of ancient times — those females who had*been most commended of God, and who were most worthy to be remembered on earth. M Who trusted in God. Greek, < Who hoped in God ;' that is, who were truly pious. They were characterized by simjile trust or hope in God, rather than by a fondness for external adorning, "i Adorned them- selves. To wit, with a meek and quiet spirit, manifested particularly by the respect evinced for their husbands. "iT Bting in subjection unto their own husbands. This was evidently a cha- racteristic of the early periods of the world, and piety was understood to consist much in proper respect for others, according to the relations sus- tained towards them. C. Even as Sara obeijed Abraham. Sarah was one of the most distinguished 184 I. PETER. [A. D. 60. ham, calling him Lord :" whose 'daughters ye are, as long as ye a Ge. 18. 12. of the wives of the patriarchs, and her case is referred to as furnishing one of the best illustrations of the duty to which the apostle refers. Nothing is said, in the brief records of her life, of any passion for outward adorning; much is said of her kindness to her husband, and her respect for him. Comp. Gen. xii. 5 ; xviii. 6. II Ca/l- ing him Lord. See Gen. xviii. 12. It was probably inferred from this in- stance, by the apostle, and not without reason, that Sarah habitually used this respectful appellation, acknowledging by it that he was her superior, and that he had a right to rule in his own house. The word lord has the elementary idea oi ruling, and this is the sense here, — that she acknowledged that he had a right to direct the affairs of his house- hold, and that it was her duty to be in subjection to him as the head of the family. In what respects this is a duty, may be seen by consulting the Notes on Eph. V. 22. Among the Romans, it was quite common for wives to use the appellation lord (dominiis), when speaking of their husbands, ^he same custom also prevailed among the Greeks. See Grotius, in luc. This passage does not prove that the term lord should be the particular appellation by which Christian* wives should address their husbands now, but it proves that there should be the same respect and defer- ence which was implied by its use in patriarchal times. The welfare of so- ciety, and the happiness of individuals, are not diminished by showing proper respect for all classes of persons in the various relations of life. U Whose daughters ye are. That is, you will be worthy to be regarded as her daugh- ters, if you manifest the same spirit that she did. The margin here, as the Greek, is children. The sense is, that if they demeaned themselves correctly do well, and are not afraid with any amazement. 1 children. in the relation of wives, it would be proper to look upon her as their mother, and to feel that they were not unwor- thy to be regarded as her daughters. IT As long as ye do well. In respect to the particular matter under conside- ration. IT And are not afraid with any amazement. This passage has been variously understood. Some have supposed that this is suggested as an argument to persuade them to do well, from the consideration that by so doing they would be preserved from those alarms and terrors which a contest with superior power might bring with it, and which would prove as injurious to their peace as to their character. Ro- senmiiller explains it, 'If ye do well, terrified by no threats of unbelieving liusbands, if they should undertake to compel you to deny the Christian faith.' Doddridge supposes that it means that they were to preserve their peace and fortitude in any time of danger, so as not to act out of character, through amazement or danger. Calvin, Benson, and Bloomfield understand it of that firmness and intrepidity of character which would be necessary to support their religious independence, when united with heathen husbands ; mean- ing that they were not to be deterred from doing their duty by any threats or terrors, either of their unbelieving husbands, or of their enemies and per- secutors. Dr. Clarke supposes that it means that if they did well, they would live under no dread of being detected in improprieties of life, or being found out in their injidelities to their hus- bands, as those must always be who are unfaithful tcktheir marriage vows. The word rendered amazement (rftor^'ornan has been regarded as worthy of little honour or respect. She has been considered as a slave, or as a mere instrument to gratify the pas- sions of man. It is one of the element- ary doctrines of Christianity, however, that woman is to be treated with re- spect ; and one of the first and most marked effects of religion on society is to elevate the wife to a condition in which she will be worthy of esteem. The particular reasons for the honour which husbands are directed to show to their wives, here specified, are two : she is to be treated with special kind- ness as being more feeble than man, and as having a claim therefore to delicate attention ; and she is to bo honoured as the equal heir of the grace of life. Doddridge, Clarke, and some others, suppose that the word honour here refers to maintenance or support, and that the command is, that the hus- band is to provide for his wife so that she may not want. But it seems to me that the word is to be understood here in its more usual signification, and that it inculcates a higher duty than that of merely providing for the lem- 186 I. PETER. [A. D. 60. the wife, as unto the weaker ves- sel, and as being heirs together poral wants of the wife, and strikes at a deeper evil than a mere neglect of meeting her temporal necessities. The 7'easons assigned for doing this seem to imply it. IT As tiiifo the weaker vessel. It is not uncommon in the Scriptures to compare the body to a vessel (Comp. Notes on 1 Thess. iv. 4), and thence the comparison is extended to the whole person. This is done, either because the body is frail and feeble, like an earthen vessel easily broken ; or because it is that in which the soul is lodged ; or, because, in ac- cordance with a frequent use of the word (see below), the body is the in- strument by which the soul accom- plishes its purposes, or is the helper of the soul. Comp. Acts ix. 15. Rom. jx. 22, 23. 2 Cor. iv. 7. In the later Hebrew usage it was common to apply the term vessel (Heb. ""S^, Gr. oxivo{) to a wife, as is done here. See Schoetl- gen, Hor. Heb. p. 827. Expressions similar to this, in regard to the com- parative feebleness of woman, occur frequently in the classic writers. See Wetstein in loc. The reasons why the term vessel was given to a wife, are not very apparent. A not unfrequent sense of the word used here (axsvoi) in the Greek classics was that of an instru- ment ; a helper ; one who was em- ployed by another to accomplish any thing, or to aid him (Passow), and it seems probable that this was the reason why the term was given to the wife. Comp. Gen. ii. 18. The reason here assigned for the honour that was to be shown to the wife is, that she is ' the weaker vessel.' By this it is not ne- cessarily meant that she is of feebler capacity, or inferior mental endow- ments, but that she is more tender and delicate ; more subject to infirmi- ties and weaknesses ; less capable of enduring fatigue and toil ; loss adapted of the grace of life; that your prayers be not hindered. to the rotigh and stormy scenes of life. As such, she should be regarded and treated with special kindness and at- tention. This is a reason, the force of which all can see and appreciate. So we feel toward a sister ; so we feel toward a beloved child, if he is of feeble frame and delicate constitution ; and so every man should feel in relation to his wife. She may have mental en- dowments equal to his own ; she may have moral qualities in every way supe- rior to his, but the God of nature has made her with a more delicate frame, a more fragile structure, and with a body subject to many infirmities to which the more hardy frame of man is a stranger. U A?id as being heirs to- geiher of the grace of life. 'J'he grace that is connected with eternal life ; that is, as fellow-Christians. They were equal heirs of the everlasting inherit- ance, called in the Scripture " life ,•" and the same ' grace' connected with that inheritance had been conferred on both. — This passage contains a very important truth in regard to the female sex. Under every other system of re- ligion, but the Christian system, wo- man has been regarded as in every way inferior to man. Christianity teaches that, in respect to her highest interests, the interests of religion, she is every vjay his equal. She is entitled to all the hopes and promises which religion imparts. She is redeemed as he is. She is addressed in the same language of tender invitation. She has the same privileges and comforts which religion imparts here, and she will be elevated to the same rank and privileges in heaven. This single truth would raise the female sex everywhere from de- gradation, and check at once half the social evils of the race. Make her the equal of man in the hope of heaven, and at once she rises to her appropriate A. D. 60.] CHAPTER III. 187 place. Home is made what it should be, a place of intelligence and pure friendship ; and a world of suffering and sadness smiles under the benefac- tions of Christian woman. IT That your prni/crs be not hindered. It is fairly implied here (1.) that it was sup- posed there would be united or family prayer. The apostle is speaking of ' dwelling with the wife,' and of the right manner of treating her ; and it is plainly supposed that united prayer would be one thing that would charac- terize their living together. He does not direct that there should be prayer. He seems to take it for granted that there ivould be, and it may be remarked that where there is true religion in right exercise, there is prayer as a mat- ter of course. The head of a family does not ask whether he 7nust establish family worship. He does it as one of the spontaneous fruits of religion ; as a thing concerning which no formal command is necessary. Prayer in the family, as everywhere else, is a privi- lege; and the true question to be asked on the subject is not whether a man must, but whether he mai/ pray. (3.) It is implied that there might be such a way of living as effectually to hinder prayer ; that is, to prevent its being oflered aright, and to prevent any an- swer. This might occur in many ways. If the husband treated the wife un- kindly ; if he did not show her proper respect and aflection ; if there were bickerings, and jealousies, and conten- tions between them, there could be no hope that acceptable prayer would be oflered. A spirit of strife ; irritability and unevenness of temper; harsh looks and unkind words; a disposition easily to take offence, and an unwillingness to forgive, all these prevent a ' return of prayers.' Acceptable prayer never can be offered in the tempest of pas- sion, and there can be no doubt that such prayer is often ' hindered' by the inequalities of temper, and the bickerings and strifes that exist in families. Yet, how desirable is it that husband and wife should so live to- gether that their prayers may not be hindered ! How desirable for their own peace and happiness in that rela- tion ; how desirable for the welfare of children! — In view of the exposition in this verse, we may remark («) that Christianity has done much to elevate the female sex. It has taught that woman is an heir of the grace of life as well as man ; that, while she is in- ferior in bodily vigour, she is his equal in the most important respect ; that she is a fellow-traveller with him to a higher world, and that in every way she is entitled to all the blessings which re- demption confers, as much as he is. This single truth has done more than all other things combined to elevate the female sex, and is all that is needful to raise her from her degradation all over the world, (i) They, therefore, who desire the elevation of the female sex ; who see woman ignorant and degraded in the dark parts of the earth, should be the friends of all well-directed efforts to send the gospel to heathen lands. Every husband who has a pure and in- telligent wife, and every father who has an accomplished daughter, and every brother who has a virtuous sister, should seek to spread the gospel abroad. To that gospel only he owes it that he has such a wife, daughter, sister ; and that gospel, which has given to him such an intelligent female friend, would elevate woman everywhere to the same condi- tion. The obligation which he owes to religion in this respect can be dis- charged in no better way than by aid- ing in diffusing that gospel which would make the wife, the daughter, the sister, everywhere what she is in his own dwelling, (r) Especially is this the duty of the Christian female. She owes her elevation in society to Chris- tianity, and what Christianity has made her, it would make the sunken and de- based of her own sex all over the earth ; and how can she better show her grali- 188 8 Finally, he ye all of one " mind, having compassion one of a Ro. 12. 1(5. b 1 Jno. 3. 18. 1 or, lovivg to t/ic. c Mat. 5. 44. Ep. 4. :& I. PETER. [A. D. 60. another; ' love * as brethren, be pitiful, be courteous: 9 Not ''rendering evil for evil, tude than by aiding in any and every way in making that same gospel known in the dark parts of the world 1 (d) Christianity makes a happy home. Let the principles reign in any family which are here enjoined hy the apostle, and that family will be one of intelligence, contentment, and peace. There is a simple and easy way of being happy in the family relation. It is to allow ike spirit of Christ and his goxpel to reign there. That done, though there be poverty, and disappointment, and sickness, and cares, and losses, yet there will be peace within, for there will be mutual love, and the cheerful hope of a brighter world. Where that is want- ing, no outward splendour, no costly furniture or viands, no gilded equipage, no long train of servants, no wine, or music, or dances, can secure happiness in a dwelling. With all these things there may be the most corroding pas- sions ; in the mansion where these things are, pale disease, disappointment, and death may come, and there shall be nothing to console and support. 8. Finally. As the last direction, or as general counsel in reference to your conduct in all the relations of life. The apostle had specified most of the important relations which Christians sustain (ch. ii. 13 — 25; iii. 1 — 7), and he now gives a general direction in re- gard to their conduct in all those rela- tions. ^ Be ye all of one mind. See Notes on Rom. xii. 16. The word here used (o(iiO(f>pwi') does not elsewhere oc- cur in the New Testament. It means of the same mind ; like-minded; and the object is to secure harmony in their ■views and feelings. T] Having compas- sion one of another. Sympathizing (ffD^urta^Ei j) ; entering into one an- other's feelings, and evincing a regard for each other's welfare. Notes on Rom. xii. 15. Comp. 1 Cor. xii. 26. John xi. 35. The Greek word here used does not elsewhere occur in the New Testament. It describes that state of mind which exists when we enter into the feelings of others as if they were our own, as the different parts of the body are affected by that which affects one. Notes on 1 Cor. xii. 26. ^ Love as brethren. Marg., loving the ,■ i. e. the brethren. The Greek word {fiXdbiXfoi) does not else- where occur in the New Testament. It means loving one's brethren; that is, loving each other as Christian brethren. Rob. Lex. Thus it enforces the duty so often enjoined in the New Testa- ment, that of love to Christians as brethren of the same family. Notes on Rom. xii. 10. Comp. Heb. xiii. 1. John xiii. 34. II Be pitiful. The word here used (ivaTtfMyxvoi) occurs nowhere else in the New Testament, except in Eph. iv. 32, where it is rendered tender- hearted. See Notes on that verse. IT Be courteous. This word also (^t^o(|)p«j') occurs nowhere else in the New Testament. It means friendly, minded, hind, courteous. Later edi- tions of the New Testament, instead of this, read (rarttti'oij'poi'f j) of a lowly or humble mind. See Hahn. The sense is not materially varied. In the one word the idea of friendliness is- the one that prevails ; in the other that of humility. Christianity requires both of these virlues, and either word en- forces an important injunction. The authority is in favour of the latter reading ; and though Christianity re- quires that we should be courteous and gentlemanly in our treatment of others, this text can hardly be relied on as a proof-text of that point. 9. Nut reiidering evil for evil. See Notes, Matt. v. 39, 44. Rom. xii. 17. A. D. 60.] CHAPTER III. 189 or railing for railing : but con- lye are thereunto called, that ye trariwise blessing; knowing that a Ps. 34. 12, &c. '\ Or railing for railing. See Notes, 1 'i'im. vi. 4. Comp. Mark xv. 29. Luke x.xiii. 39. ,11 But contrariwise blessing. In a spirit contrary to this. See Notes on Matt. v. 44. 1 Knoiving that ye are thereunto called, that ye should inherit a blessing. ' Knowing that you were called to be Christians in order that you should obtain a bless- ing infinite and eternal in the heavens. Expecting such a blessing yourselves, you should be ready to scatter blessings on all others. You should be ready to bear all their reproaches, and even to wish them well. The hope of eter- nal life should make your minds calm ; and the prospect that you, are to be so exalted in heaven should fill your hearts with benignity and love.' There is nothing which is better fitted to cause our hearts to overflow with be- nignity ; to make us ready to forgive all others when they forgive us, than the hope of salvation. Cherishing such a hope ourselves, we cannot but wish that all others may share it, and this will lead us to wish for them every blessing. A man who has a hope of heaven should abound in every virtue, and show that he is a sincere well- wisher of the race. Why should one who expects soon to be in heaven har- bour malice in his bosom? Why should he wish to injure a fellow- worm ? How can he ] 10. For he that will love life. Gr., < He willing QiiXiov), or that luills to love life.' It implies that there is some positive desire to live ; some active wish that life should be prolonged. This whole passage (vs. 10 — 12) is taken, with some slight variations, from Psalm xxxiv. 12 — 16. In the Psalm this expression is, " What man is he that desiretli life, and loveth many days that he may see good." The sense is substantially the same. It is implied should inherit a blessing. 10 For " he that will love life here that it is right to love life, and to desire many days. The desire of this is referred to by the Psalmist and by the apostle without any expression of disapprobation, and the way is shown by which length of days may be se- cured. Life is a blessing ; a precious gift of God. We are taught so to regard it by the instinctive feelings of our nature ; for we are so made as to love it, and to dread its extinction. Though we should be prepared to re- sign it when God commands, yet there are important reasons why we should desire to live. Among them are the following: (1.) Because, as already intimated, life as such is to be regard- ed as a blessing. We instinctively shrink back from death, as one of the greatest evils ; we shudder at the thought of annihilation. It is not wrong to love that, in proper degree, which, by our very nature, we are prompted to love ; and we are but acting out one of the universal laws which our Cre- ator has impressed on us, when, with proper submission to his will, we seek to lengthen out our days as far as possi- ble. (2.) That we may see the works of God, and survey the wonders of his hand on earth. The world is full of wonders, evincing the wisdom and goodness of the Deity ; and the longest life, nay, many such lives as are allot- ted to us here, could be well employed in studying his works and ways. (3.) That we may make preparation for eternity. Man may, indeed, make preparation in a very brief period ; but the longest life is not too much to ex- amine and settle the question whether we have a well-founded hope of heaven. If man had nothing else to do, the longest life could be well employed in inquiries that grow out of the question whether we are fitted for the world to come. In the possibility, too, of being 190 and see good days, let liim re- frain his tongue from evil, and PETER. his lips guile : deceived, and in view of the awful con- sequences that will result from decep- tion, it is desirable that length of days should be given us that we may bring the subject to the severest test, and so determine it that we may go sure to the changeless world. (4.) That we may do good to others. We muy, in- deed, do good in another world ; but there are ways of doing good which are probably confined to this. What good we may do hereafter to the inha- bitants of distant worlds, or what mi- nistrations^ in company with angels, or without them, we may exercise to- wards the friends of God on earth after we leave it, we do not know, but there are certain things which we are morally certain we shall 7iot be permitted to do in the future world. We shall not (a) personally labour for the salvation of sinners by conversation and other direct eflbrts ; (i) we shall not illustrate the influence of religion by example in sustaining us in trials, subduing and controlling our passions, and making us dead to the world ; (c) we shall not be permitted to pray for our impenitent friends and kindred, as we may now ; (rf) we shall not have the opportunity of contributing of our substance for the spread of the gospel, or of going per- sonally to preach the gospel to the perishing ; (e) we shall not be em- ployed in instructing the ignorant, in advocating the cause of the oppressed and the wronged, in seeking to remove the fetters from the slave, in dispensing mercy to the insane, or in visiting the prisoner in his lonely cell ; (y") we shall not have it in our power to address a kind word to an impenitent child, or seek to guide him in paths of truth, purity and salvation. What we can do personally and directly for the salvation of others is to be done in this world ; and considering how much there is to be done, and how useful that [A. D. 60. they speak no life may be on the earth, it is an object which we should desire, that our days may be lengthened out, and should use all proper means that it may be done. While we should ever be ready and willing to depart when God calls us to go; while we should not wish to linger on these mortal shores beyond the lime when we may be useful to others, yet, as long as he permits us to live, we should regard life as a blessing, and should pray that, if it be his will, we may not be cut down in the midst of our way. " Love not thy life, nor hate ; but what thou livest Live well; here long, or short, permit to heaven." Par. Lost. IT And see good days. In the Psalm (xxxiv. 1'2), this is, "and loveth many days, that he may see good." The quotation by Peter throughout the pas- sage is taken from the Septuagint, ex- cepting that there is a change of the person from the second to the third — in the Psalm, e. g., ' refrain thy tongue from evil,' &c., in the quotation, ' let him refrain his tongue from evil,' &c. ' Good days' are prosperous days ; happy days; days of usefulness; days in which we may be respected and loved. ^\ Let him refrain his tongue from evil. The general meaning of all that is said here is, ' let him lead an upright and pious life; doing evil to no one, but seeking the good of all men.' To refrain the tongue from evil, is to avoid all slander, falsehood, obscenity, and profaneness, and to abstain from uttering erroneous and false opinions. Comp. James i. 26; iii. 2. IF And his lips that they speak no guile. No deceit ; nothing that will lead others astray. The words should be an exact representation of the truth. Rosenmiiller quotes a pas- sage from the Hebrew book Musar, which may be not an inappropriate il- A. D. 60.j CHAPTER III. 11 Let him eschew evil, and do good ; let him seek peace, and ensue it. 12 For the eyes of the Lord 191 Justration of this : " A certain Assyrian wandering through the city, cried and said, ' Who will receive the elixir of life V The daughter of Rabbi Jodus heard him, and went and told her fa- ther. ' Call him in,' said he. When he came in, Rabbi Jannei said to him, ' What is that elixir of life which thou art selling r He said to him, 'is it not written. What man is he that de- sireth life, and loveth days that he may see good ? Keep thy tongue from evil, and thy lips that they speak no guile. Lo, this is the elixir of life which is in the mouth of a man.' " 11. Let him eschew evil. Let him avoid all evil. Comp. Job i. 1. ^ And do good. In any and every way ; by endeavouring to promote the happiness of all. Uomp. Notes on Gal. vi. 10. t Let him seek peace, and ensue it. Follow it ; lliat is, practise it. See Notes on Matt. v. 9. Rom. xii. 18. The meaning is, that a peaceful spirit will contribute to length of days. (1.) A peaceful spirit — a calm, serene, and equal temper of mind — is favourable to health, avoiding those corroding and distracting passions which do so much to wear out the physical energies of the frame ; and (2.) Such a spirit will preserve us from those contentions and strifes to which so many owe their death. Let any one reflect on the numbers that are killed in duels, in battles, and in brawls, and he will have no difliculty in seeing how a peaceful spirit will contribute to length of days. 12. For the eyes of the Lord are over the righteous. That is, he is their protector. His eyes are indeed on all men, but the language here is that which describes continual guardianship and care, IT And his ears are open arc over the righteous, and his ears ni-e open unto their prayers ; but the face of the Lord, is ' against them that do evil. 1 upon. unto their prayers. He hears their prayers. As he is a hearer of prayer, they are at liberty to go to him at all times, and to pour out their desires before him. This passage is taken from Ps. xxxiv. 15, and it is designed to show the reason why a life of piety will contribute to length of days. IT But the face of the Lord is against thcni that do evil. Marg., upon. The sense of the passage, however, is against. The Lord sets his face against them ; an expression denoting disap- probation, and a determination to pun- ish them. His face is not mild and benignant towards them, as it is to- wards the righteous. The general sen-^ timent in these verses (10 — 12) is, that, while length of days is desirable, it is to be secured by virtue and reli- gion, or that virtue and religion will contribute to it. This is not to be un- derstood as affirming that all who are righteous will enjoy long life, for we know that the righteous are often cut down in the midst of their way, and that in fire, and flood, and war, and the pestilence, the righteous and the wicked often perish together. But still, there is a sense in which it is true that a life of virtue and religion will contribute to length of days, and that the law is so general as to be a basis of calculation in reference to the future. L Religion and virtue contri- bute to those things which are favour- able to length of days ; which are con- ducive to health, and to a vigorous constitution. Among those things are the following : («) a calm, peaceful, and contented mind — avoiding the wear and tear of the raging passions of lust, avarice, and ambition ; (h) temperance in eating and drinking — always favour- able to length of days ; (c) industry — 198 I. PETER, 13 And " who is he that will a Pr. 10. 7. Ro. 8. 28. [A. D. 60. one of the essential means, as a general rule, of promoting long life ; (rf) pru- dence and economy — avoiding the ex- travagancies by which many shorten their days ; and (f) a conscientious and careful regard of life itself. Reli- gion makes men feel that life is a bless- ing, and that it should not be thrown away. Just in proportion as a man is under the influence of religion, does he regard life as of importance, and does he become careful in preserving it. Strange and paradoxical as it may seem, the want of religion often makes men reckless of life, and ready to throw it away for any trifling cause. Religion shows a man what great issues depend on life, and makes him, therefore, de- sirous of living to secure his own sal- vation and the salvation of all others. II. Multitudes lose their lives who would have preserved them if they had been under the influence of reli- gion. To see this, we have only to reflect (a) on the millions who are cut off" in war as the result of ambition, and the want of religion; (b) on the countless hosts cut down in middle life, or in youth, by intemperance, who would have been saved by religion ; (c) on the numbers who are the vic- tims of raging passions, and who are cut off by the diseases which gluttony and licentiousness engender ; (c?) on the multitude who fall in duels, all of whom would have been saved by reli- gion ; (e) on the numbers who, as the result of disappointment in business or in love, close their own lives, who would have been enabled to bear up under their troubles if they had had re- ligion; and (/) on the numbers who are cut off' from the earth as the pun- ishment of their crimes, all of whom would have continued to live if they had had true religion. III. God pro- tects the righteous. He does it by saving them from those vices by which harm you, If ye be followers of that which is good ? the lives of so many are shortened ; and often, we have no reason to doubt, in answer to their prayers, when but for those prayers they would have fallen into crimes that would have con- signed them to an early grave, or en- countered dangers from which they would have had no means of escape. No one can doubt that iti fact those who are truly religious are saved from the sins which consign millions to the tomb ; nor is there any less reason to doubt that a protecting shield is often thrown before the children of God when in danger. Comp. Ps. xci. 13. And who is he that rvill harm you, if ye be followers of that ivhich is good? This question is meant to imply that as a general thing they need apprehend no evil if they lead an up- right and benevolent life. The idea is, that God would in general protect them, though the next verse shows that the apostle did not mean to teach that there would be absolute security, for it is implied there that they might be called to suffer for righteousness' sake. While it is true that the Saviour was perse- cuted by wicked men, though his life was wholly spent in doing good ; while it is true that the apostles were put to death, though following his example; and while it is true that good men have often suffered persecution, though labouring only to do good, still it is true as a general thing that a life of integrity and benevolence conduces to safety, even in a wicked world. Men who are upright and pure ; who live to do good to others ; who are cha- racteristically benevolent ; and who are imitators of God, are those who usually pass life in most tranquillity and security, and are often safe when nothing else would give security but confidence in their integrity. A man of a holy and pure life may, under the protection of God, rely on that A. D. CO.] CHAPTER III. 193 11 But and if ye suffer for righteousness' suke, happy arc ols. 8. 12, 13; 51. 12. character to carry him safely through the world, and to bring him at last to an honoured grave. Or should he be calumniated when living, and his sun set under a cloud, still his name will be vindicated, and justice will ultimately be done to him when he is dead. The world ultimately judges right respecting character, and renders ' honour to whom honour is due.' Comp. Ps. xxxvii. 3 — 6. 14. But and if ye suffer for right- eousness' sake. Implying that though, in general, a holy character would con- stitute safety, yet that there was a pos- sibility that they might suffer persecu- tion. Comp. Notes on Matt. v. 10. 2 Tim. iii. 12. IT Happy are ye. Per- haps alluding to what the Saviour says in Matt. v. 10. " Blessed are they which are persecuted for righteousness' sake." On the meaning of the word happy or blessed, see Notes on Matt. V. 3. The meaning here is not that they would find positive enjoyment iii persecution on account of righteousness, but that they were to regard it as a blessed condition ; that is, as a condi- tion that might be favourable to salva- tion, and they were not, therefore, on the whole, to regard it as an evil. ^ And be not afraid of their terror. Of any thing which they can do to cause terror. There is evidently an allusion here to Isa. viii. 12, 13, " Nei- ther fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread." See Notes on that pas- sage. Comp. Isa. li. 12. Matt. x. 28. IT Neither be troubled. With appre- hension of danger. Comp. Notes, John xiv. 1. If we are true Christians, we have really no reason to be alarmed in view of any thing that can happen to us. God is our protector, and he is abundantly able to vanquish all our 17 ye; and " be not afraid of their terror, neither be troubled ; 15 But sanctify the Lord God foes ; to uphold us in all our trials ; to conduct us through the valley of death, and to bring us to heaven. < All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come.' 1 Cor. iii. 21, 22. 15. But sanctify the Lord God in your hearts. In Isaiah [viii. 13] this is, " sanctify the Lord of hosts him- self;" that is, in that connection, re- gard him as your Protector, and be afraid of him, and not of what man can do. The sense in the passage before us is, ' In your hearts, or in the affections of the soul, regard the Lord God as holy, and act towards him with that confidence which a proper respect for one so great and so holy demands. In the midst of dangers, be not intimi- dated ; dread not what man can do, but evince proper reliance on a holy God, and flee to him with the confi- dence which is due to one so glorious.' This contains, however, a more general direction, applicable to Christians at all times. It is, that in our hearts we are to esteem God as a holy being, and in all our deportment to act towards him as such. The object of Peter in quot- ing the passage from Isaiah was to lull the fears of those whom he addressed, and preserve them from any alarms in view of the persecutions to which they might be exposed ; the trials which would be brought upon them by men. Thus, in entire accordance with the sentiment as employed by Isaiah, he says, " Be not afraid of their terror, neither be troubled ; but sanctify the Lord God in your hearts." That is, ' in order to keep the mind calm in trials, sanctify the Lord in your hearts; regard him as your holy God and Sa- viour; make him your refuge. This will allay all your fears, and secure you from all that you dread.' The 194 in your hearts ; and " be ready a Ps. 119. 46. I. i'ETER. . [-'\. D. GO. always io give an answer to every sentiment of the passage then is, that the sandifying of the Lord God in our hearts, or proper confidence in him as a holy and righteous God, ivill de- liver us from fear. As this is a very important sentiment for Christians, it may be proper, in order to a just expo- sition of the passage, to dwell a mo- ment on it. I. What is meant by our sanctifying the Lord God '> It cannot mean to make him holy, for he is per- fectly holy whatever may be our esti- mate of him, and our views of him evidently can make no change in his character. The meaning, therefore, must be, that we should regard him as holy in our estimate of him, or in the feelings which we have towards him. This may include the following things: (1.) To esteem or regard him as a holy being, in contradistinction from all those feelings which rise up in the heart against him — the feelings of com- plaining and murmuring under his dis- pensations, as if he were severe and harsh; the feelings of dissatisfaction with his government, as if it were par- tial and unequal ; the feelings of re- bellion, as if his claims were unfounded or unjust. (2.) To desire that he may be regarded by others as holy, in ac- cordance with the petition in the Lord's prayer (Matt. vi. 9), " hallowed be thy name ;" that is, ' let thy name be es- teemed to be holy everywhere ;' a feel- ing in opposition to that which is re- gardless of the honour which he may receive in the world. When we esteem a friend, we desire that all due respect should be shown him by others ; we wish that all who know him should have the same views that we have ; we are sensitive to his honour just in proportion as we love him. (3.) To act towards him as holy ; that is, to obey his laws, and acquiesce in all his requirements, as if they were just and good. This implies (o) that we are to speak of him as holy, in opposition to the language of disrespect and irre- verence so common among mankind; (h) that we are to flee to him in trouble, in contradistinction from withholding our hearts from him, and flying to other sources of consolation and support. IL What is it to do this in the heart? " Sanctify the Lord God in your hearts ;" that is, in contradistinction from a mere external service. This may imply the following things : (1.) In contradistinction from a mere intel- lectual assent to the proposition that he is holy. Many admit the doctrine thr>t God is holy into their creeds, who never suffer the sentiment to find its way to the heart. All is right on this subject in the articles of their faith ; all in their hearts may be murmuring and complaining. In their creeds he is spoken of as just and good ; in their hearts they regard him as partial and un- just, as severe and stern, as unamiable and cruel. (2.) In contradistinction from a mere outward form of devotion. In our prayers, and in our hymns, we, of course, ' ascribe holiness to our Maker.' But how much of this is the mere lan- guage of form ! How little does the heart accompany it ! And even in the most solemn and sublime ascriptions of praise, how often are the feelings of the heart entirely at variance with what is expressed by the lips ! What would more justly offend us, than for a pro- fessed friend to approach us with the language of friendship, when every feeling of his heart belied his expres- sions, and we knew that his honied words were false and hollow ! Ill, Such a sanctifying of the Lord in our hearts will save us from fear. We dread danger, we dread sickness, we dread death, we dread the eternal world. We are alarmed when our affairs are tending to bankruptcy ; we are alarmed when a friend is sick and A. D. 60.] CHAPTER III man that asketh you a reason of 1 or, reverence. ready to die; we are alarmed if our country is invaded by a foe, and the enemy already approaches our dwelling. The sentiment in the passage before us is, that if we sanctify the Lord God with proper affections, we shall be de- livered from these alarms, and the mind will be calm. (1.) The fear of the Lord, as Leighton (m loc.) expresses it, "as greatest, overtops and nullities all lesser fears : the heart possessed with this fear hath no room for the other." It is an absorbing emotion i making every thing else comparatively of no importance. If we fear God, we have nothing else to fear. The highest emotion which there can be in the soul is the fear of God ; and when that exists, the soul will be calm amidst all that might tend otherwise to disturb it. " What time I am afraid," says David, " I will trust in thee." Ps. Ivi. 3. " We are not careful," said Daniel and his friends, " to answer thee, O king. Our God can deliver us ; but if not, we will not worship the image." Dan. iii. 16. (2.) If we sanctify the Lord God in our hearts, there will be a belief that he will do all things ivcll, and the mind will be calm. However dark his dispensations may be, we shall be assured that every thing is ordered aright. In a storm at sea, a child may be calm when he feels that his father is at the helm, and assures him that there is no danger. In a battle, the mind of the soldier may be calm, if he has confidence in his commander, and he assures him that all is safe. So in any thing, if we have the assurance that the best thing is done that can be ; that the issues will all be right, the mind will be calm. But in this respect the highest confidence that can exist, is that which is reposed in God. (3.) There will be the assurance that all is safe. " Though I walk," says David, " through the valley of the shadow of death, I will fear no evil, for 195 the hope that is in you with meekness and ' fear. thou art with me." Ps, xxiii. 4. "The Lord is my light and my salvation ; whom shall I fear ? The Lord is the strength of my life, of whom shall I be afraid?" Ps. xxvii. ]. "God is our refuge and strength, a very present help in trouble : therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea ; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof." Ps. xlvi. 1 — 3. Let us ever then regard the Lord as holy, just, and good. Let us flee to him in all the trials of the present life, and in the hour of death repose on his arm. Every other source of trust will fail; and whatever else may be our reliance, when the hour of anguish approaches, that reliance will fail, and that which we dreaded will overwhelm us. Nor riches, nor honours, nor earthly friends, can save us from those alarms, or be a security for our souls when 'the rains descend, and the floods come, and the winds blow' upon us, IT Atid be ready always. That is, («) be always able to do it ; have such reasons for the hope that is in you that they can be stated ; or, have good and substantial reasons; and (i) be willing to state those reasons on all proper occasions. No man ought to entertain opinions for which a good reason cannot be given ; and every man ought to be willing to state the grounds of his hope on all proper occasions. A Christian should have such intelligent views of the truth of his religion, and such con- stant evidence in his own heart and life that he is a child of God, as to be able at any time to satisfy a candid in- quirer that the Bihle is a revelation from heaven, and that it is proper for him to cherish the hope of salvation. IT To give an answer. Gr., An apology (artoXoytW). This word formerly did 196 I. PETER. [A. D. GO. not mean, as the word apology does now, an excuse for any thing ihat is done as if it were wrong, but a defence of any thing. We apply the word now to denote something written or said in extenuation of what appears to others to be wrong, or what might be con- strued as wrong, as when we make an apology to others for not fulfilling an engagement, or for some conduct which might be construed as designed neglect. The word originally, however, referred rather to that which was thought not to be true than that which might be construed as wrong; and the defence or 'apology ' which Christians were to make of their religion, was not on the sup- position that others would regard it as tvrong, but in order to show them that it was true. The word here used is rendered defence, Acts xxii. 1. Phil. i. 7, 17; answer, Acts xxv. 16. 1 Cor. ix. 3. 2 Tim. iv. 16. 1 Pet. iil. 15; and clearing of yourselves in 2 Cor, vii. 11. We are not to hold ourselves ready to make an apology for our reli- gion as if it were a wrong thing to be a Christian ; but we are always to be ready to give reasons for regarding it as true, IT To every man that asketh you. Any one has a right respectfully to ask another on what grounds he regards his religion as true, for every man has a common interest in religion, and in knowing what is the truth on the sub- ject. If any man, therefore, asks us candidly and respectfully by what rea- sons we have been led to embrace the gospel, and on what grounds we regard it as true, we are under obligation to state those grounds in the best manner that we are able. We should regard it, not as an impertinent intrusion into our private affairs, but as an opportu- nity of doing good to others, and to honour the Master whom we serve. Nay, we should hold ourselves in readi- ness to state the grounds of our faith and hope, whatever may lie the motive of the inquirer, and in whatever man- ner the request may be made. Those who were persecuted for their religion, were under obligation to make as good a defence of it as they could, and to state to their persecutors the ' reasort* of the hope which they entertained. And so now, if a man attacks our reli- gion ; if he ridicules us for being Chris- tians ; if he tauntingly asks us what reason we have ibr believing the truth of the Bible, it is better to tell him in a kind manner, and to meet his taunt with a kind and strong argument, than to become angry, or to turn away with contempt. The best way to disarm him is to show him that by embracing religion we are not fools in understand- ing ; and, by a kind tetnper, to convince him that the influence of religion over us when we are abused and insulted is a ' reason' why we should love our religion, and why he should too. IT A reason of the hope that is in you. Gr., ' an account' (jioyoi'). That is, you are to state on what ground you cherish that hope. This refers to the whole ground of our hope, and includes evidently two things: (1.) The reason why we regard Christianity as true, or as furnishing a ground of hope for men ; and (2.) the reason which we have our- selves for cherishing a hope of heaven; or the experimental and practical views which we have of religion, which con- stitutes a just ground of hope. It is not improbable that the former of these was more directly in the eye of tho apostle than the latter, though both seem to be implied in the direction to state the reasons which ought to satisfy others that it is proper for us to cherish the hope of heaven. They?/-*/ part of this duty — that we are to state the reasons why we regard the system of religion which we have embraced as true — implies that we should be ac- quainted with the evidences of the truth of Christianity, and be able to state them to others. Christianity is founded on evidence ; and though it cannot be supposed that every Christian will be able to understand all that is involved A.D. 60.] CHAPTER III. I97 16 Having a good conscience ; I that, whereas they speak evil of in wliat are called the evidences of Christianity, or to meet all the objec- tions of the enemies of the gospel, yet every man who becomes a Christian should have such intelligent views of religion, and of the evidences of the truth of the Bible, that he can show to others that the religion which he has embraced has claims to their attention, or that it is not a mere matter of edu- cation, of tradition, or of feeling. It should also be an object with every Christian to increase his acquaintance with the evidences of the truth of reli- gion, not only for his own stability and comfort in the faith, but that he may be able to defend religion if attacked, or to guide others if they are desirous of knowing what is truth. The second part of this duty, that we state the reasons which we have for cherishing the hope of heaven as a personal mat- ter, implies (a) that there should be, in fact, a well-founded hope of heaven ; that is, that we have evidence that we are true Christians, since it is impossi- ble to give a ' reason^ of the hope that is in us unless there are reasons for it ; (6) that we be able to state in a clear and intelligent manner what constitutes evidenee of piety, or what should be reasonably regarded as such ; and (c) that we be ever ready to state these reasons. A Christian should always be willing to converse about his religion. He should have such a deep conviction of its truth, of its importance, and of his personal interest in it; he should have a hope so firm, so cheering, so sustain- ing, that he will be always prepared to converse on the prospect of heaven, and to endeavour to lead others to walk in the path to life. II With meekness. With modesty ; without any spirit of ostentation ; with gentleness of manner. This seems to be added on the suppo- sition that they sometimes might be rudely assailed ; that the questions might be proposed in a spirit of cavil ; | 17* that it might be done in a taunting or insulting manner. Even though this should be done, they were not to fall into a passion, to manifest resentment, or to retort in an angry and revengeful manner, but in a calm and gentle spirit they were to state the reasons of their faith and hope, and leave the matter there. II And fear. Marg., reverence. The sense seems to be, ' in the fear of God ; with a serious and reverent spirit; as in the presence of him who sees and hears all things.' It evidently does not mean with the fear or dread of those who propose the question, but with that serious and reverent frame of mind which is produced by a deep im- pression of the importance of the sub- ject, and a conscious sense of the presence of God. It follows, from the injunction of the apostle here, (1.) that every professing Christian should have clear and intelligent views of his own personal interest in religion, or such evidences of piety that they can be stated to others, and that they can be made satisfactory to other minds ; (2.) that every Christian, however humble his rank, or however unlettered he may be, may become a valuable defender of the truth of Christianity ; (3.) that we should esteem it a privilege to bear our testimony to the truth and value of re- ligion, and to stand up as the advocates of truth in the world. Though we may be rudely assailed, it is an honour to speak in defence of religion ; though we are persecuted and reviled, it is a privilege to be permitted in any way to show our fellow-men that there is such a thing as true religion, and that man may cherish the hope of heaven. 1 6. Having a good conscience. That is, a conscience that does not accuse you of having done wrong. Whatever may be the accusations of your ene- mies, so live that you may be at all times conscious of uprightness. What- ever you suffer, see that you do not 198 I. PETER. [A. D. 60. you, as of evil doers, they suffer the pangs inflicted by a guilty conscience, the anguish of remorse. On the meaning of the word canscience, Bee Notes on Rom. ii. 15. The word properly means the judgment of the mind respecting right and wrong ; or the judgment which the mind passes on the immorality of its own actions, when it instantly approves or condemns them. There is always a feeling of obligation connected with the opera- tions of conscience, which precedes, attends, and follows our actions. " Con- science is first occupied in ascertaining our duty, before we proceed to action ; then in judging of our actions when performed." A < good conscience' im- plies two things : (1.) That it be pro- perly enlightened to know what is right and wrong, or that it be not under the dominion of ignorance, superstition, or fanaticism, prompting us to do what would be a violation of the divine law ; and (2.) that its dictates be always obeyed. Without the first of these, — clear views of that which is right and wrong, — conscience becomes an unsafe guide ; for it merely prompts us to do ■what we esteem to be right, and if our views of what is right and wrong are erroneous, we may be prompted to do what may be a direct violation of the law of God. Paul thought he ' ought ' to do many things contrary to the name of Jesus of Nazareth (Acts xxvi. 9) ; the Saviour said, respecting his disci- ples, that the time would come when whosoever should kill them would think that they were doing God service (John xvi. 2) ; and Solomon says, " There is a way which seemeth right unto a man, but the end thereof are the ways of death" (Prov. xiv. 12; xvi. 25). Un- der an unenlightened and misguided conscience, with the plea and pretext of religion, the most atrocious crimes have been committed ; and no man should infer that he is certainly doing right, because he follows the prompt- may be ashamed that falsely ings of conscience. No man, indee'd, should act against the dictates of his conscience; but there may have been a previous wrong in not using proper means to ascertain what is right. Con- science is not revelation, nor does it answer the purpose of a revelation. It communicates no new truth to the soul, and is a safe guide only so far as the mind has been properly enlightened to see what is truth and duty. Its office is to prompt us to the performance of duty, not to determine ivhat is right. The other thing requisite that we may have a good conscience is, that its de- cisions should be obeyed. Conscience is appointed to be the ' vice-gerent' of God in inflicting punishment, if his commands are not obeyed. It pro- nounces a sentence on our own con- duct. Its penalty is remorse ; and that penalty will be demanded if its prompt- ings be not regarded. It is an admira- ble device, as a part of Ihe moral go- vernment of God, urging man to the performance of duty, and, in case of disobedience, making the mind its own executioner. There is no penalty that will more certainly be inflicted, sooner or later, than that incurred by a guilty conscience. It needs no witnesses ; no process for arresting the offender; no array of judges and executioners ; no stripes, imprisonment, or bonds. Its inflictions will follow the ofl'ender into the most secluded retreat : overtake him in his most rapid flight; find him out in northern snows or on the sands of the equator ; go into the most splendid palaces, and seek out the victim when he is safe from all the vengeance that man can inflict; pursue him into the dark valley of the shadow of death, or arrest him as a fugitive in distant worlds. No one, therefore, can over- estimate the i.mportance of having a good conscience. A true Christian should aim, by incessant study and prayer, to know what is right, and CHAPTER m. conversation A. D. 60.] accuse your good in Christ. 17 For it is better, if the will OC.2. 21. 62Co. 5. 21. 199 then ahcaijs do if, no matter what may be the consequences. ^ That, whereas they speak evil of you. They who arc your enemies and persecutors. Chris- tians are not to hope that men will always speak well of them. Matt. v. 11. Luke vi. 26. *!\ As evil doers. Notes, ch. ii. 12. IT They may he ashamed. They may see that they have misunderstood your conduct, and regret that they have treated you as they have. We should expect, if we are faithful and true, that even our en- emies will yet apprei-iate our motives, and do us justice. Comp. Ps. xxxvii. 5, 6. !T That falsely accuse your good conversation in Christ. Your good conduct as Christians. They may accuse you of insincerity, hypocrisy, dishonesty ; of being enemies of the state, or of monstrous crimes, but the time will come when they will see their error, and do you justice. See Notes on ch. ii. 12. 17. For it is belter, if the will of God be so. That is, if God sees it to be necessary for your good that you should suffer, it is better that you should sutler far doing- well than for crime. God often sees it to he neces- sary that his people should sutler. There are effects to be accomplished by affliction which can be secured in no other way ; and some of the hap- jiiest results on the soul of a Christian, some of the brightest traits of character, are the eflect of trials. But it should be our care that our sufferings should not be brought upon us for our own crimes or follies. No man can promote his own highest good by doing wrong, and then enduring the penalty which his sin incurs; and no one should do wrong with any expectation that it may be overruled for his own good. If we are to suffer, let it be by the direct hand 1 were unjust {vnip a8^xo»') ; or one who of God be so, that ye suffer for well doing than for evil doing. IS For Christ" also hath once suffered for sins, the just'' for the of God, and not by any fault of our own. If we suffer then, we shall have the testimony of our own conscience in our favour, and the feeling that we may go to God for support. If we suffer for our faults, in addition to the outward pain of body, we shall endure the severest pangs which man can suf- fer — those which the guilty mind in- flicts on itself. 1 8. For Christ also hath once suf- fered for sins. Comp. Notes on ch. ii. 21. The design of the apostle in this reference to the sufferings of Christ, is evidently to remind thern that he suffered as an innocent being and not for any wrong-doing, and to encourage and comfort them in their sufferings by his example. The reference to his sufferings leads him (vs. 18 — 22) into a statement of the various ways in which Christ suffered, and of his ulti- mate triumph. By his example in his sufferings, and by his final triumph, the apostle would encourage those whom he addressed to bear with patience the sorrows to which their religion exposed them. He assumes that all suffering for adhering to the gospel is the result of well-doing ; and for an encouragement in their trials, he refers them to the ex- ample of Christ, the highest instance that ever was, or ever will be, both of well-doing, and of suffering on account of it. The expression, ' hath 07ice suf- ered,' in the New Testament, means once for all; once, in the sense that it is not to occur again. Comp. Heb. vii. 27. The particular point here, how- ever, is not that he once suffered ; it is that he had in fact suffered, and that in doing it he had left an example for them to follow. IT The just fur the unjust. The one who was just (613CCW05), on ac- count of, or in the place of, those who 200 I. PETER. [A. D. CO. unjust, that he might bring us ! the flesh, but quickened by the to God, being put to" death in a Ro. 4. 25. was righteous, on account of those who were wicked. Comp. Notes on Rom. V. 6. 2Cor. V. 21. Heb. ix. 28. The idea on which the apostle would parti- cularly fix their attention was, that he was just or innocent. Thus he was an example to those who suffered for well-doing. IT That he might bring us to God. That his death might be the means of reconciling sinners to God. Comp. Notes on John iii. 14; sii. 32, It is through that death that mercy is proclaimed to the guilty ; it is by that alone that God can be recon- ciled to men ; and the fact that the Son of God loved men, and gave himself a sacrifice for them, enduring such bitter sorrows, is the most powerful appeal which can be made to mankind to in- duce them to return to God. There is no appeal which can be made to us more powerful than one drawn from the fact that another suffers on our account. We could resist the argu- ment which a father, a mother, or a sister would use to reclaim us from a course of sin ; but if we perceive that our conduct involves them in suffering, that fact has a power over us which no mere argument could have, "il Being put to death in the flesh. As a man ; in his human nature. Comp. Notes, Rom. i. 3, 4. There is evidently a contrast here between ' the flesh' in which it is said he was ' put to death,' and ' the spirit' by which it is said that he was 'quickened.' The words '■in Me y7fs/i' are clearly designed to denote something that was peculiar in his death ; for it is a departure from the usual method of speaking of death. How singular would it be to say of Isaiah, Paul, or Peter, that they were put to death in the flesh! How obvi- ous would it be to ask. In what other way are men usually put to death? What was there peculiar in their case, Spirit : which would distinguish their death from the death of others? The use of this phrase would suggest the thought at once, that though, in regard to that which was properly expressed by the phrase, ' the flesh,' they died, yet that there was something else in respect to which they did not die. Thus, if it were said of a man that he was de- prived of his rights as a father, it would be implied that in other respects he was not deprived of his rights ; and this would be especially true if it were added that he continued to enjoy his rights as a neighbour, or as holding an office under the government. The only proper inquiry, then, in this place is, What is fairly implied in the phrase, the flesh ? Does it mean simply his body, as distinguished from his human soul ? or does it refer to him as a man, as distinguished from some higher na- ture, over which death had no power? Now, that the latter is the meaning, seems to me to be apparent, for these reasons: (1.) It is the usual way of denoting the human nature of the Lord Jesus, or of saying that he became in- carnate, or was a man, to speak of his being in the flesh. See Rom. i, 2 : " Made of the seed of David according to the flesh." John i. 14 : " And the Word was made flesh." 1 'J'im. iii. 16: "God was manifest in the flesh." 1 John iv. 2: "Every spirit that con- fesseth that Jesus Christ is come in the flesh, is of God." 2 John 7 : " Who confess not that Jesus Christ is come in the flesh." (2.) So far as appears, the effect of death on the human soul of the Redeemer was the same as in the case of the soul of any other per- son ; in other words, the effect oi death in his case was not confined to the mere body or the ficsh. Death, with him, was what death is in any other case — the separation of the soul and A. D. 60.] CHAPTER III. 201 botly, with all the attenJant pain of such dissolution. It is not true that his 'flesh,' as such, died, without the ordinary accompaniments of death on the soul, so that it could be said that the one died, and the other was kept alive. The purposes of the atonement required that he should meet death in the usual form ; that the great laws which operate everywhere else in re- gard to dissolution, should exist in his case ; nor is there in the Scriptures any intimation that there was, in this respect, any thing peculiar in his case. If his soul had been exempt from what- ever there is involved in death in rela- tion to the s[)irit, it is unaccountable that there is no hint on this point in the sacred narrative. But if this be so, then the expression 'in the flesh' refers to him as a man, and means, that so far as his human nature was concerned, he died. In another important respect, he did not die. On the meaning of the word JJesh in the New 'I'estament, see Notes on Rom. i. 3. H But quick- ened. Made alive (^coortonj^fij). This does not mean kept alive, but made alive,- recalled to life; reanimated. The word is never used in the sense of maintained alive, or preserved alive. Compare the following places, which are the only ones in which it occurs in the New Testament. John v. 21, twice; vi. 63. Rom. iv. 17; viii. 11. ICor. xv. 36, 45. 1 Tim. vi. 13. 1 Pet. iii. 18 ; in all which it is rendered quickened, quicken, quickeneth ; 1 Cor. xv. 22, be made alive; 2 Cor. iii. 6, givcth life,- and Gal. iii. 21 , have given life. ' Once the word refers to God, as he who giveth life to all creatures, 1 Tim. vi. 13 ; three times it refers to the life-giving power of the Holy Ghost, or of the doctrines of the gospel; John vi. 63. 2 Cor. iii. 6. Gal. iii. 21 ; seven times it is used with direct reference to the raising of the dead. John V. 21. Rom. iv. 17; viii. 11. I Cor. x v. 22, 36, 4.'5. 1 Pet. iii. 18.' See Bibl. Repos., April, 184.5, p. 269. See also I'assow, and Robinson, Lex. The sense, then, cannot be, that in reference to his soul or spirit, he was preserved alive when his body died, but that there was some agency or power, restoring him to life, or reanimating him after he was dead. IT By the Spirit. Ac- cording to the common reading in the Greek, this is ta Tlvevfiati — with the article the — ' the Spirit.' Hahn, Titt- man, and Griesbach omit the article, and then the reading is, ' quickened iri spirit;' and thus the reading corresponds with the former expression, ' in flesh' (aapxi); where the article also is want- ing. The word spirit, so far as the mere use of the word is concerned, might refer to his own soul, to his di- vine nature, or to the Holy Spirit. It is evident (1.) that it does not refer to his own soul, for, (a) as we have seen, the reference in the former clause is to his human nature, including all that pertained to him as a man, body and soul ; (i) there was no power in his own s()irit, regarded as that appertain- ing to his human nature, to raise him up from the dead, any more than there is such a power in any other humaa soul. That power does not belong to a human soul in any of its relations or conditions. (2.) It seems equally clear that this does not refer to the Holy Spirit, or the third Person of the Tri- nity, for it may be doubted whether the work of raising the dead is anywhere ascribed to that Spirit. His peculiar province is to enlighten, awaken, con- vict, convert, and sanctify the soul ; to apply the work of redemption to the hearts of men, and to lead them to God. This influence is moral, not physical ; an influence accompanying the truth, not the exertion of mere physical power. (3.) It remains, then, that the reference is to his own divine nature — a nature by which he was restored to life after he was crucified ; — to the Son of God, regarded as the second Person of the Trinity. This appears, not only from the facts above staled, but also (a) from the connection. It is staled that it was 202 I. PETER. [A. D. 60. 19 By which also he went and a Is. 42. 7. in or by this spirit that lie went and preached in the days of Noah. But it was not his spirit as a man that did this, for his human soul had then no existence. Yet it seems that he did this personally or directly, and not by the influences of the Holy Spirit, for it i% said that * he went and preached.' The reference, therefore, cannot be to the Holy Ghost, and the fair conclusion is that it refers to his divine nature. (6) This accords with what the apostle Paul says (Rom. i. 3, 4), " which was made of the seed of David according to the flesh," — that is, in respect to his human nature, — " and declared to be the Son of God with power, according to the Spirit of holiness," — that is, in respect to his divine nature, — " by the resurrection from the dead." See Notes on that passage, (c) It accords with what the Saviour himself says (John X. 17, 18); "I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again." This must refer to his divine nature, for it is impossible to conceive that a human soul should have the power of restoring its former tenement, the body, to life. See Notes on the passage. The con- clusion, then, to which we have come, is, that the passage means, that as a man, a human being, he was put to death; in respect to a higher nature, or by a higher nature, here denominated Spirit (n«'£i';ua), he was restored to life. As a man, he died ; as the incar- nate Son of God, the Messiah, he was made alive again by the power of his own divine spirit, and exalted to heaven. Comp. Robinson's Lex. on the word 19. By which. Evidently by the spirit referred to in the previous verse — (V 9 — the divine nature of the Son of God J that by which he was ' quick- preached unto the spirits in pri- son:" encd' again after he had been put to death ; the Son of God regarded as a divine being, or in that same nature which afterwards became incarnate, and vphose agency was employed in quickening the man Christ Jesus, who had been put to death. The meaning is, that the same ' spirit' which was efficacious in restoring him to life, after he was put to death, was that by which he preached to the spirits in prison. fT He went. To wit, in the days of Noah. No particular stress should be laid here on the phrase ' he went.' The literal sense is, ' he having gone, preached,' &c. — rtoptv^fij- It is well known that such expressions are often redundant in Greek writers, as in others. So Herodotus, ' to these things they spake, saying' — for they said. 'And he, speaking, said / that is, he said. So Eph. ii. 17. ' And came and preach- ed peace,' &c. Matt. ix. 13. 'But^o and learn what that meaneth,' &c. So God is often represented as coming, as descending, &c., when he brings a message to mankind. Thus Gen. xi. 5. " The Lord came down to see the city and the tower." Ex. xix. 20. "The Lord came down upon Mount Sinai." Num. xi. 25. "The Lord came down in a cloud." 2 Sam. xxii. 10. "He bowed the heavens, and came down." The idea, however, would be conveyed by this language that he did this per- sonaUy, or by himself, and not merely by employing the agency of another. It would then be implied here that, though the instrumentality of Noah was em- ployed, yet that it was done not by the Holy Spirit, but by him who afterwards became incarnate. On the supposition, therefore, that this whole passage refers to his preaching to the antediluvians in the time of Noah, and not to the ' spirits' after they were confined in prison, this is language which the apostle would have properly and pro- A. D. 60.] CHAPTER III. 203 bably used. If that supposition meets the full force of the language, then no argument can be based on it in proof that he went to preach to them after their death, and while his body was lying in the grave. 11 And preached. The word used here (^ixrpv^(v) is of a general character, meaning to make a proclamation of any kind, as a crier does, or, to deliver a message, and does not necessarily imply that it was the gospel which was preached, nor does it determine any thing in regard to the nature of the message. It is not af- firmed that he preached t/ie gospel, for if that specific idea had been expressed it would have been rather by another word — evaryyi'Kt.^oj. The word here used would be appropriate to such a message as Noah brought to his co- temporaries, or to any communication which God made to men. See Matt, iii. 1 ; iv. 17. Mark i. 35 ; v. 20 ; vii. 36. It is implied in the expression, as already remarked, that he did this himself; that it was the Son of God who subsequently became incarnate, and not the Holy Spirit, that did this; though the language is consistent with the supposition that he did it by the instrumentality of another, to wit, Noah. Qui facit per alium, facit per se. God really proclaims a message to mankind when he does it by the instrumentality of the prophets, or apostles, or other ministers of religion ; and all that is necessarily implied in this language would be met by the supposition that Christ delivered a message to the ante- diluvian race by the agency of Noah. No argument, therefore, can be derived from this language to prove that Christ went and personally preached to those who were confined in Hades or in pri- son. H Unto the spirits in prison. That is, clearly, to the spirits ixow in prison, for this is the fair meaning of the passage. The obvious sense is, that Peter supposed there were ' spirits in prison' at the time when he wrote, and that to those same spirits the Son of God had at some time ' preached,' or had made some proclamation re- specting the will of God. As this is the only passage in the New Testa- ment on which the Romish doctrine of purgatory is supposed to rest, it is im- portant to ascertain the fair meaning of the language here employed. There are three obvious inquiries in ascer- taining its signification. Who are re- ferred to by spirits ? What is meant by in prison ? Was the message brought to them while in the prison, or at some previous period 1 I. Who are referred to by spirits ? The spe- cification in the next verse determines this. They were those ' who were sometime disobedient, when once the long suffering of God waited in the days of Noah.' No others are speci- fied ; and if it should be maintained that this means that he went down to hell, or to Sheol, and preached to those who are confined there, it could be inferred from this passage only that he preached to that portion of the lost spirits confined there which belonged to the particular generation in which Noah lived. Why he should do this ; or how there should be such a separa- tion made in Hades that it could be done ; or what was the nature of the message which he delivered to that portion, are questions which it is im- possible for any man who holds to the opinion that Christ went down to hell after his death to preach, to answer. But if it means that he preached to those who lived in the days of Noah, while they were yet alive, the question will be asked why are they called ' spirits V Were they spirits then, or were they men like others 1 To this the answer is easy. Peter speaks of them as they were when he wrote ; not as they had been, or were at the time when the message was preached to them. The idea is, that to those spi- rits who were then in prison who had formerly lived in the days of Noah, the message had been in fact delivered. 204 L PETER. [A. D. 00. It was not necessary to speak of them precisely as they were at the time when it was delivered, but only in such a way as to identify them. We should use similar language now. If we saw a company of men in prison who had seen better days — a multitude now drunken, and debased, and poor, and riotous, it would not be improper to say that ' the prospect of wealth and honour was once held out to this ragged mid wretched multitude.^ All that is need- ful is to identify them as the same persons who once had this prospect. In regard to the inquiry, then, who these ' spirits' were, there can be no difference of opinion. They were that wicked race which lived in the days of Noah. There is no allusion in this passage to any other ; there is no in- timation that to any others of those « in prison' the message here referred to had been delivered. II. What is meant by prison here 1 Purgatory, or the limhus patrutn, say the Romanists — a place in which departed souls are supposed to be confined, and in which their final destiny may still be affected by the purifying fires which they en- dure ; by the prayers of tlie living, or by a message in some way conveyed to their gloomy abodes — in which such sins may be expiated as do not deserve eternal damnation. The Syriac here is ' in Sheol,' referring to the abodes of the dead, or the place in which departed spirits are supposed to dwell. The word rendered ^mtiw {^v^axrj), means properly watch, guard — the act of keeping watch, or the guard itself; then watch-post, or station ; then a place where any one is watched or guarded, as a prison ; then a watch in the sense of a division of the night, as the morn- ing watch. It is used in the New Testament, with reference to the future world, only in the following places : 1 Pet. iii. 19. " Preached unto the spi- rits in prison ;" and Rev. xx. 7. " Sa- tan shall be loosed out of his prison.'^ An idea similar to the one here ex- pressed may be found in 2 Pet. ii. 4, though the word prison does not there occur : " God spared not the angels that sinned, but cast them down to hell, and delivered them unto chains of darkness, to be reserved unto judg- ment ;" and in Jude 6. " And the an- gels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, under darkness, unto the judgment of the great day." The allusion, in the paS' sage before us, is undoubtedly to con- finement or imprisonment in the invi- sible world ; and perhaps to those who are reserved there with reference to some future arrangement — for this idea enters commonly into the use of the word prison. There is, however, no specification of the jjlace where this is ; no intimation that it is purgatory — a place where the departed are sup- posed to undergo purification ; no inti- mation that their condition can be af- fected by any thing that we can do ; no intimation that those particularly referred to differ in any sense from the others who are confined in that world ; no hint that thoy can be released by any prayers or sacrifices of ours. This passage, therefore, cannot be adduced to support the Roman Catholic doc- trine of purgatory, for (I.) The essen- tial ideas which enter into the doctrine of purgatory are not to be found in the word here used ; (3.) There is no evi- dence in the fair interpretation of the passage that any message is borne to them while in prison ; (3.) There is not the slightest hint that they can be released by any prayers or offerings of those who dwell on the earth. The simple idea is that of j>ersons confined as in a prison ; and the passage will prove only that in the time when the apostle wrote there were those* who were thus confined. III. Was the mes- sage brought to them while in prison, or at some previous period ? The Ro- manists say that it was while in pri- son ; that Christ, after he was put to A. D. 60.] CHAPTER III. 205 20 Which sometime were dis- obedient, when once " the long a Ge. 6, &c. death in the body, was still kept aUve in his sjiirit, and went and proclaimed his gospel to those who were in prison. So Bloomfield maintains (m loc), and so CEcumenius and Cyril, as quoted by Bloomlield. But against this view, there are plain objections drawn from the language of Peter himself. (1.) As we have seen, the fair interpretation of the passage ' quickened by the Spi- rit,' is not that he was kept alive as to his human soul, but that he, after being dead, was made alive by his own divine energy. (3.) If the meaning be that he went and preached after his death, it seems difficult to know why the re- ference is to those only who ' had been disobedient in the days of Noah.' Why were they alone selected for this mes- sage ? Are they separate from others ? Were they the only ones in purgatory who could be beneficially affected by his preaching 1 On the other method of interpretation, we can suggest a rea- son why they were particularly speci- fied. But how can we on this? (3.) The language employed does not de- mand this interpretation. Its full mean- ing is met by the interpretation that Christ once preached to the spirits then in prison, to wit, in the days of Noah ; that is, that he caused a divine message to be borne to them. Thus it would be proper to say ' that White- field came to America, and preached to the souls in perdition ;' or to go among the graves of the first settlers of New Haven, and say, ' Davenport came from England to preach to the dead men around us.' (4.) This interpretation accords with the design of the apostle in inculcating the duty of patience and forbearance in trials ; in encouraging those whom he addressed to be patient jn their persecutions. See the analysis of the chapter. With this object in view, there was entire propriety in di- 18 suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that recting them to the long suffering and forbearance evinced by the Saviour, tlirough Noah. He was opposed, re- viled, disbelieved, and, we may suppose, persecuted. It was to the purpose to direct them to the fact that he was saved as the result of his steadfastness to him who had commanded him to preach to that ungodly generation. But what pertinency would there have been in saying that Christ went down to hell, and delivered some sort of a message there, we know not what, to those whe are confined there] 20. Which sometime ivere disobe- dient. Which were once, ox formerly (note) disobedient, or rebellious. The language here does not imply that they had ceased to be disobedient, or that they had become obedient at the time when the apostle wrote ; but the object is to direct the attention to a former race of men characterized by disobe- dience, and to show the patience evinced under their provocations, in endeavouring to do them good. To say that men were formerly rebellious, or rebellious in a specified age, is no evidence that they are otherwise now. The meaning here is, that they did not obey the command of God when he called them to repentance by the preaching of Noah. Comp. 2 Pet. ii. 5, where Noah is called " a preacher of righteousness." IT WTien once the long suffering of God waited in the duys of Noah. God waited on that guilty race a hundred and twenty years (Gen. vi. 3), a period sufficiently protracted to evince his long sufl'ering toward one generation. It is not improbable that during that whole period Noah was, in various ways, preaching to that wicked generation. Comp. Notes on Hcb. xi. 7. *r While the ark was a preparing. It is probable that preparations were made for building the ark during a consider- 206 is, eight souls, were saved by water. I. PETER. [A. D. 60. 21 The like figure whereunto, even baptism, " doth also now a Ep. 5. 26. able portion of that time. St. Peter's, at Rome, was a much longer time in building; and it is to be remembered that in the age of the world when Noah lived, and with the imperfect know- ledge of the arts of naval architecture which must have prevailed, it was a much more serious undertaking to con- struct an ark that would hold such a variety and such a number of animals as that was designed to, and that would float safely for more than a year in a universal flood, than it was to construct such a fabric as St. Peter's, in the days when that edifice was reared. IT Where- in few, that is, eight souk. Eight persons, Noah and his wife, his three sons and their wives. Gen. vii. 7. The allusion to their being saved here, seems to be to encourage those whom Peter addressed to perseverance and fidelity in the midst of all the opposi- tion which they might experience. Noah was not disheartened. Sustained by the Spirit of Christ — the presence of the Son of God — he continued to I>reach. He did not abandon his pur- pose, and the result was, that he was saved. True, they were few in num- ber who were saved. The great mass continued to be wicked ; but this very lact should be an encouragement to us — that though the great mass of «ny one generation may be wicked, God can protect and save the few who are faithful. ir By water. They were borne up by the waters, and were thus preserved. The thought on which the apostle makes his remarks turn, and which leads him in the next verse to the suggestions about baptism, is, that water was employed in their preserva- tion, or that they owed their safety in an important sense to that element. In like manner we owe our salvation, in an important sense, to water ; or, there is an important agency which it is made to perform in our salvation. The apostle does not say that it was in the same way, or that the one was a type designed to represent the other, or even that the efficacy of water was in both cases the same ; but he says that as Noah owed his salvation to water, so there is an important sense in which water is employed in ours. There is in certain respects — he does not say in all respects — a resemblance between the agency of water in the salvation of Noah, and the agency of water in our salvation. In both cases water is employed, though it may not be that it is in the same manner, or with precisely the same efficacy. 21. The like whereunto, even bap- tism, doth also now save us. There are some various readings here in the Greek text, but the sense is not es- sentially varied. Some have proposed to read (cj) to which, instead of (6) which, so as to make the sense ' the antetype to which baptism now also saves us.' The antecedent to the rela- tive, whichever word is used, is clearly not the ark, but water, and the idea is, that as Noah was saved by water, so there is a sense in which water is made instrumental in our salvation. The mention of ivaler in the case of Noah in connection with his being saved, by an obvious association suggested to the mind of the apostle the use of vmter in our salvation, and hence led him to make the remark about the connection of baptism with our salvation. The Greek word here rendered figure, (Ji.vtlivTi.ov') antetype, means properly resisting a blow or impression (from avti and rvrtoj) ; that is, hard, solid. In the New Testament, however, it is used in a different sense, and {avti) anti, in composition, implies resem- blance, correspondence ; and hence the word means formed after a type or A. D. 60.] CHAPTER III. 207 save us (not the putting away of the filth of the flesh, but the an- inodel ; like ,- corresponding ; that which corresponds to a type. Rob. Lex. The word occurs only in this place and Heb. ix. 24, rendered y?u-wres. The meaning here is, that baptism cor- responded to, or had a resemblance to, the water by whicli Noah was saved ; or that there was a use of water in the one case which corresponded in some respects to the water that was used in the other, to wit, in effecting salvation. The apostle docs not say that it cor- responded in all respects .- in respect, e. g., to quantity, or to the manner of the application, or to the efficacy ; but there is a sense in which water performs an important part in our salvation, as it did in his. IF Baptism. Not the mere application of water, for that idea the apostle expressly disclaims, when he says that it involves not ' the putting away the filth of the f^esh, but the an- swer of a good conscience toward God.' The sense is, that baptism, including all that is properly meant by baptism as a religious rite; that is, baptism adminis- tered in connection with true repent- ance, and true faith in the Lord Jesus, and when it is properly a symbol of the putting away of sin, and of the renewing influences of the Holy Spirit, and an act of unreserved dedication to God, now saves us. On the meaning of the word baptism, see Notes on Matt. iii. 6. TT Doth also now save us. The water saved Noah and his family from perishing in the flood, to wit, by bearing uj) the ark. Baptism, in the proper sense of the term, as above explained, where the water used is a symbol, in like manner novvf saves us; that is, the water is an emblem of that purifying by which we are saved. It may be said to save us, not as the I meritorious cause, but as the indispens- \ able condition of salvation. No man can be saved without that regenerated and purified heart of which baptism is the appropriate symbol, and when it would be proper to administer that or- dinance. The apostle cannot have meaat that water saves us zn the same way in which it saved Noah, for that cannot be true. It is neither the same in quantity, nor is it applied in the same way, nor is it etficacious in the same manner. It is indeed connected with our salvation in its own proper way, as an emblem of that purifying of the heart by which we are saved. Thus it corresponds with the salvation of Noah by water, and is the {kviitvTiov) antetype of that. Nor does it mean that the salvation of Noah by water was designed to be a type of Christian baptism. There is not the least evi- dence of that ; and it should not be affirmed without proof. The apostle saw a resemblance in some respects between the one and the other; such a resemblance that the one naturally sug- gested the other to his mind, and the resemblance was so important as to make it the proper ground of remark. The points of resemblance in the two cases seem to have been these : (L) There was salvation in both ; Noah was saved from death, and we from hell. (2.) Water is employed in both cases — in the case of Noah to uphold the ark ; in ours to be a. symbol of our purification. (3.) The water in both cases is connected with salvation ; in the case of Noah by sustaining the ark; in ours by being a symbol of salvation, of purity, of cleansing, of that by which we may be brought to God. The meaning of this part of the verse, therefore, may be thus expressed : ' Noah and his family were saved by water, the antetype to which (to wit, that which in important respects corre- sponds to that) baptism (not the put- ting away of the filth of the flesh, or the mere application of material water, but that purifying of the heart of which it'is the appropriate emblem) now saves us.' IT Not the putting away of the j^,V! ^ -4x v. X*V 208 I. PETER. [A. D. 60. swer of a good conscience " to- a Ac. 8. 37. Ro. ]0. 10. Jilth of the flesh. Not a mere exter- nal washing, however solemnly done. No outward ablution or purifying- saves us, but that which pertains to the con- science. This important clause is thrown in to guard the statement from the abuse to which it would otherwise be liable, the supposition that baptism has of itself a purifying and saving power. To guard against this, the apostle expressly declares that he means much more than a mere outward appli- cation of water. H But the answer of a good conscience toward God. The word here rendered answer (ertepui-fyjfj.a) means properly a question, an inquiry. It is " spoken of a question put to a convert at baptism, or rather of the whole process of question and answer; that is, by implication, examination, profession." Rob. Lex. It is designed to mark the spiritual character of the baptismal rite in contrast with a mere external purification, and evidently re- fers to something that occurred at bap- tism ; some question, inquiry, or ex- amination, that took place then, and it would seem to imply (1.) that when baptism was performed there was some question or inquiry in regard to the belief of the candidate ; (2.) that an answer was expected implying that there was a good conscience ; that is, that the candidate had an enlightened conscience, and was sincere in his pro- fession ; and (3.) that the real efficacy of baptism, or its power in saving, was not in the mere external rite, but in the state of the heart, indicated by the question and answer, of which that was the emblem. On the meaning of the phrase ' a good conscience,' see Notes on vcr. 16 of this chapter. Comp. on this verse, Neander, Geschich der Pflanz. u. Leit. der chr. Kirche, i. p. 203. seq. in Bibl. Reposi. iv. 272, seg. It is in the highest degree probable that questions would be proposed to candi- ward God,) by the resurrection of Jesus Christ : dates for baptism respecting their belief, and we have an instance of this fact undoubtedly in the case before us. How extensive such examinations would be, what points would be em- braced, how much reference there was to personal experience, we have, of course, no certain means of ascertain- ing. We may suppose, however, that the examination pertained to what con- stituted the essential features of the Christian religion, as distinguished from other systems, and to the cordial belief of that system by the candidate. ir By the resurrection of Jesus Christ. That is, we are saved in this manner through the resurrection of Jesus Christ. The whole efficiency in the case is derived from that. If he had not been raised from the dead, baptism would have been vain, and there would have been no power to save us. See this illustrated at length in the Notes on Rom. vi. 4, 5. The points, there- fore, which are established in regard to baptism by this important passage are these: (1.) That Christian baptism is not a mere external rite ; a mere out- ward ablution ; a mere application of water to the body. It is not contem- plated that it shall bean empty form, and its essence does not consist in a mere ' putting away of the filth of the flesh.' There is a work to be done in respect to the conscience which cannot be reached by the application of water. (2.) That there was an examination among the early Christians when a candidate was about to be baptized, and of course such an examination is pro- per now. Whatever was the ground of the examination, it related to that which existed before the baptism was administered. It was not expected that it should be accomplished by the baptism. There is, therefore, implied evidence here that there was no reliance placed on that ordinance to produce A. D. 60.] 22 Who is gone into heaven, and is on the right hand of God ; a Ep. 1. 21. CHAPTER III. 209 angels " and authorities and powers being made subject unto him. that which constituted the ' answer of a good conscience ;' in other words, ] that it was not supposed to have an ' 1 efficacy to produce that of itself, and ;was not a converting or regenerating (ordinance. (3.) The « answer' which was returned in the inquiry, was to be such as indicated a good conscience ; that is, as Bloomfield expresses it, (New Tes. in loc.) "that which enables us to return such an answer as springs from a good conscience towards God, which can be no other than the inward change and renovation wrought by the Spirit." It was supposed, therefore, that there would be an internal work of grace ; that there would be much more than an outward rite in the whole transaction. The application of water is, in fact, but an emblem or symbol of that grace in the heart, and is to be administered as denoting that. It does not eonvey grace to the soul by any physical efficacy of the water. It is a symbol of the purifying influences of religion, and is made a means of grace in the same way as obedience to any other of the commands of God. (4.) There is no efficacy in the mere appli- cation of water in any form, or with any ceremonies of religion, to put away sin. It is the 'good conscience,' the renovated heart, the purified soul, of which baptism is the emblem, that furnishes evidence of the divine ac- ceptance and favour. Comp. Heb. ix. 9, 10. There must be af deep in- ternal work on the soul of man in order that he may be acceptable to God, and when that is wanting no external rite is of any avail. Yet (.5.^ it does not follow from this that baptism is of no importance. The argument of the apostle here is, that it is of great im- portance. Noah was saved by water ; and so baptism has an important con- 18* nection with our salvation. As water bore up the ark, and was the means of saving Noah, so baptism by water is the emblem of our salvation, and when administered in connection with a ' good conscience,' that is, with a reno- vated heart, it is as certainly connected with our salvation as the sustaining waters of the flood were with the sal- vation of Noah. No man can prove from the Bible that baptism has no im- portant connection with salvation ; and no man can prove that by neglecting it, he will be as likely to obtain the divine favour as he would by observing it. It is a means of exhibiting great and important truths in an impressive manner to the soul ; it is a means of leading the soul to an entire dedi- cation to a God of purity ; it is a means through which God manifests himself to the soul, and through which he imparts grace as he does in all other acts of obedience to his command- ments. 22. Who is gone into heaven. Notes on Acts i. 9. 1 Jind is on the right hand of God. Notes on Mark xvi. 19, ^ Angels and authorities and powers being made subject unto him. See Notes on Eph. i. 20, 21. The reason why the apostle here adverts to the fact that the Lord Jesus is raised up to tho right hand of God, and is so honoured in heaven, seems to have been to en- courage those to whom he wrote to persevere in the service of God. though they were persecuted. The Lord Jesus wras in like manner persecuted. He was reviled, and rejected, and put to death. Yet he ultimately triumphed. He was raised from the dead, and was exalted to the highest place of honour in the universe. Even so they, if they did not faint, might hope to come off in the end triumphant. As Noah, 210 \ I. PETER. who had been faithful and steadfast when surrounded by a scoffing world, was at last preserved by his faith from ruin ; and as the Redeemer, though persecuted and put to death, was at last exalted to the right liand of God, so would it be with them if they bore their trials patiently, and did not faint or fail in the persecutions which they en- dured. In view of the exposition in vs. 1 and 2, wc may remark, (1.) That it is our duty to seek the conversion and salvation of our impenitent relatives and friends. All Christians have rela- tives and friends who are impenitent ; it is a rare thing that some of the mem- bers of their own families are not so. In most families, even Christian fami- lies, there is a husband or a wife, a father or a mother, a son or daughter, a brother or sister, who is not converted. To all such, they who are Christians owe important duties, and there is none more important than that of seeking their conversion. That this is a duty is clearly implied in this passage in reference to a wife, and for the same reason it is a duty in reference to all other persons. It may be further ap- parent from these considerations : («) It is an important part of the business of all Christians to seek the salvation of others. This is clearly the duty of ministers of the gospel ; but it is no less the duty of all who profess to be followers of the Saviour, and to take him as their example and guide. Comp. James v. 19, 20. (i) It is a duty pe- culiarly devolving on those who have relatives who are unconverted, on ac- count of the advantages which they have for doing it. They are with them constantly ; they have their confidence and affection ; they can feel more for them than any one else can ; and if ihej/ are not concerned for their salva- tion, they cannot hope that any others will be. (c) It is not wholly an im- proper motive to seek their salvation from the happiness which it would [A. D. 60. confer on those who are already Chris- tians. It is not improper that a wife should be stimulated to desire the con- version of her husband from thf in- creased enjoyment which she would have if her partner in life were united with her in the same hope of heaven, and from the pleasure which it would give to enjoy the privilege of religious worship in the family, and the aid which would be furnished in training up her children in the Lord. A Chris- tian wife and mother has important duties to perform towards her children ; it is not improper that in performing those duties she should earnestly desire the co-operation of her partner in life. (2.) Those who have impenitent hushands and friends should be encou- raged in seeking their conversion. It is plainly implied (vs. 1,2) that it was not to be regarded as a hopeless thing, but that in all cases they were to regard it as possible that unbelieving husbands might be brought to the knowledge of the truth. If this is true of husbands, it is no less true of other friends. We should never despair of the conversion of a friend as long as life lasts, however far he may be from the path of virtue and piety. The grounds of encourage- ment are such as these: (a) You have an iyijluence over them which no other one has, and that influence may be re- garded as capital, which will give you great advantages in seeking their con- version, (b) You have access to them at times when their minds are most open to serious impressions. Every man has times when he may be a[> proached on the subject of religion ; when he is pensive and serious ; when he is disappointed and sad ; when the aflairs of this world do not go well with him, and his thoughts are drawn along to a better. There are times in the life of every man when he is ready to open his mind to a friend on the sub- ject of religion, and when he would be glad of a word of Iriendly counsel and encouragement. It is much to A. D. 60.] CHAPTER III. 211 have access to a man at such times, (c) If all the facts were known which have occurred, there would be no lack of encouragement to labour for the conversion of impenitent relatives and friends. Many a husband owes his salvation to the persevering soUcitude and prayers of a wife; many a son will en(9 heaven because a mother never ceased to pray for his salvation, even when to human view there seemed no hope of it. (3.) We may learn (vs. 1, 2) what are the principal means by which we are to hope to secure the conversion and salvation of impenitent friends. It is to be mainly by a pure life : by a holy walk ; by a consistent example. Con- versation, properly so called, is not to be regarded as excluded from those means, but the main dependence is to be on a holy life. This is to be so be- cause (a) Most persons form their no- tions of religion from what they see in the lives of its professed friends. It is not so much what they hear in the pulpit, for they regard preaching as a mere professional business, by which a man gets a living ; not so much by books in defence and explanation of religion, for they seldom or never read them; not by what religion enabled the martyrs to do, for they may have scarcely heard the names of even the most illustrious of the martyrs; but by what they see in the walk and conver- sation of those who profess to be Chris- tians, especially of those who are their near relations. The husband is form- ing his views of religion constantly from what he sees on the brow and in the eye of iiis professedly Christian wife ; the brother from what he sees in his sister ; the child from what he sees in the parent, (h) Those who profess to be Christians have an opportunity of showing the power of religion in a way which is superior to any abstract argument. It controls their temper; it makes them kind and gentle ; it sus- tains them in trial ; it prompts them to deeds of benevolence ; it disposes them to be contented, to be forgiving, to be patient in the reverses of life. Every one may thus be always doing something to make an impression fa- vourable to religion on the minds of others. Yet it is also true that much may be done and should be done for the conversion of others, by conversa- tion properly so called, or by direct address and appeal. There is nothing, however, which requires to be managed with more prudence than conversation with those who are not Christians, or direct efforts to lead them to attend to the subject of religion. In regard to this, it may be observed, (a) That it does no good to be always talking with them. Such a course only produces disgust. (Jj) It does no good to talk to them at unseasonable and improper limes. If they are specially engaged in their business, and would not like to be interrupted ; if they are in com- pany with others, or even with their family ; it does little good to attempt a conversation with them. It is ' the word that is fdly spoken that is like apples of gold in pictures of silver.' Prov, XXV. 11. (c) It does no good to scold them on the subject of religion, with a view to make them Christians. In such a case you show a spirit the very reverse of that religion which you are professedly endeavouring to per- suade them to embrace, (d) All con- versation with impenitent sinners should be kind, and tender, and respectful. It should be addressed to them when they will be disposed to listen ; usually when they are alone; and especially when from trials or other causes they may be in such a state of mind that they will be willing to listen. It may be added that impenitent sinners are much more frequently in such a state of mind than most Christians suppose, and that they often wonder that their Christian friends do i\at speak to them about the salvation of the soul. From the exposition given of the 212 I. PETER. [A. D. 60. important verses 18 — 21, we may de- rive the following inferences : (1.) The pre-existence of Christ. If he preached to the antediluvians in the time of Noah, he must have had an existence at that time. (2.) His divinity. If he was ' quick- ened' or restored to life by his own ex- alted nature, he must be divine ; for there is no more inalienable attribute of the Deity than the power of raising the dead. (3.) If Christ preached to the heathen world in the time of Noah, for the same reason it may be regarded as true that all the messages which are brought to men, calling them to repentance, in any age or country, are through him. Thus, it was Christ who spake by the prophets and by the apostles ; and thus he speaks now by his ministers. (4.) If this interpretation is well- founded, it takes away one of the strongest supports of the doctrine of purgatory. There is no stronger pas- sage of the Bible in support of this doctrine than the one before us ; and if this does not countenance it, it may be safely affirmed that it has not a shadow of proof in the sacred Scrip- tures. (5.) It follows that there is no hope or prospect that the gospel will be preached to those who are lost. This is the only passage in the Bible that could be supposed to teach any such doctrine ; and if the interpretation above proposed be correct, this fur- nishes no ground of belief that if a man dies impenitent he will ever be favoured with another offer of mercy. This interpretation also accords with all the other representations in the Bible. " As the tree falleth, so it lies." " He that is holy, let him be holy still ; and he that is filthy, let him be filthy still." All the representations in the Bible lead us to suppose that the eternal destiny of the soul after death is fixed, and that the only change which can ever occur in the future stale is that which will be produced by bevelope- MEXT : the developement of the prin- ciples of piety in heaven ; the devel- opement of the principles of evil in hell. (6.) It follows, that if there is not a place oi purgatory in the future world, there is a place of punishment. If the word prison, in the passage ^fore us, does not mean purgatory, and does not refer to a detention with a prospect or possibility of release, it must refer to detention of another kind, and for an- other purpose, and that can be only with reference 'to the judgment of the great day.' 2Pet. ii. 14. Jude G. From that gloomy prison there is no evidence that any have been, or will be, released. (7.) Men should embrace the gospel at once. Now it is oflered to them ; in the future world it will not be. But even if it could be proved that the gospel would be oflered to them in the future world, it would be better to em- brace it now. Why should men go down to that world to suffer long before they become reconciled to God ? Why choose to taste the sorrows of hell be- fore they embrace the offers of mercy 1 Why go to that world of wo at all ? Are men so in love with suflfering and danger that they esteem it wise to go down to that dark prison-house, with the intention or the hope that the gos- pel may be offered to them there, and that when there they may be disposed to embrace it ? Even if it could be shown, therefore, that they might again hear the voice of mercy and salvation, how much wiser would it be to hearken to the voice now, and become reconciled to God here, and never experience in any way the pangs of the second death! But of any such oiler of mercy in the world of despair, the Bible contains no intimation, and he who goes to the eternal world unreconciled to God, perishes for ever. The moment when he crosses the line between time and eternity, he goes for ever beyond tho boundaries of hope. A. D.60.] CHAPTER IV. 213 CHAPTER IV. "nORASMUCH then as Chtist J- hath suffered for us in the flesh, arm yourselves likewise CHAPTER IV. ANALYSIS OF THE CHAPTER. This chapter relates principally to the manner in which those to whom the apostle wrote ought to hear their trials, and to the encouragements to a holy life notwithstanding their persecu- tions. He had commenced the subject in the preceding chapter, and had re- ferred them particularly to the example of the Saviour. His great solicitude was, that if they sutiered it should not be for crime, and that their enemies should not be able to bring any well- founded accusation against them. He would have them pure and harmless ; patient and submissive ; faithful in the performance of their duties, and confi- dently looking forward to the time when they should be delivered. He exhorts them, therefore, to the follow- ing things : (a) To arm themselves with the same mind that was in Christ; to consider that the past time of their lives was enough for them to have wrought the will of the flesh, and that now it was their duty to be separate from the wicked world, in whatever light the world might regard their con- duct — remembering that they who ca- lumniated them must soon give account to God. vs. 1 — 6. (6) He reminds them that the end of all things was at hand, and that it became them to be sober, and watch unto prayer, ver. 7. (c) He exhorts them to the exercise of mutual love and hospitality — virtues eminently useful in a time of persecu- tion and affliction, vs. 8, 9. (rf) He exhorts them to a performance of every duty with seriousness of manner, and fidelity — whether it were in preaching, or in dispensing alms to the poor and needy, vs. 10, 11. (e) He tells them not to think it strange that they were with the same mind : " for he * that hath suffered in the flesh hath ceSsed from sin : called to pass through fiery trials, nor to suppose that any unusual thing had happened to them ; reminds them that Ihey only partook of Christ's sufferings, and that it was to be regarded as a fa- vour if any one suffered as a Christian ; and presses upon them the thought that they ought to be careful that none of them suffered for crime, vs. 12 — 16. (/) He reminds them that the right- eous would be saved with difficulty, and that the wicked would certainly be destroyed ; and exhorts them, therefore, to commit the keeping of their souls to a faithful Creator, vs. 18, 19. 1. Forasmuch then as Christ hath suffered fur us in the Jlesh. Since he as a man has died for us. Notes, ch. iii. 18. The design was to set the suflering Redeemer before them as an example in their trials. IT Arm your- selves likewise with the same mind. That is, evidently, the same mind that he evinced — a readiness to suffer in the cause of religion, a readiness to die as he had done. This readiness to suffer and die, the apostle speaks of as ar- mour, and having this is represented as being armed. Armour is put on for offensive or defensive purposes in war; and the idea of the apostle here is, that that state of mind when we are ready to meet with persecution and trial, and when we are ready to die, will answer the purpose of armour in engaging in the conflicts and strifes which pertain to us as Christians, and especially in meeting with persecutions and trials. We are to put on the same fortitude which the Lord Jesus had, and this will be the best defence against our foes, and the best security of victory. 1 For he that hath suffered in the flesli hath ceased from sin. Comp, Notes on Rom. vi. 7. To ' suffer in the flesh' is to die. The expression here 214 I. PETER. [A. D. 60. 2 That " he no longer should live the rest of his time in the a2Co. 5. 15. ft I Co. 6.11. Tit. 3. 3. has a proverbial aspect, and seems to have meant .something like this: ' vsrhen a man is dead, he will sin no more ;' referring of course to the present life. So if a Christian becomes dead in a moral sense — dead to this world, dead by being crucified with Christ (see Notes on Gal. ii. 20) — he may be ex- pected to cease from sin. The reason- ing is based on the idea that there is such a union between Christ and the believer that his death on the cross se- cured the death of the believer to the world. Comp. 2 Tim. ii. 11. Col. ii. 20 ; iii. 3. 2. That he no longer should live. That is, he has become, through the death of Christ, dead to the world and to the former things which influenced him, in order that he should hereafter live not to the lusts of the flesh. See Notes on 2 Cor. v. 15. IT The rest of his time in the flesh. The remainder of the time that he is to continue in the flesh ; that is, that he is to live on the earth. IT To the lusts of men. Such lusts as men commonly live for and indulge in. Some of these are enu- merated in the following verse. IT But to the will of God. In such a manner as God commands. The object of re- demption is to rescue us from being swayed by wicked lusts, and to bring us to be conformed wholly to the will of God. 3. For the time past of our life may suffice us. ' We have spent suflicient time in indulging ourselves, and fol- lowing our wicked propensities, and we should hereafter live in a difl'ererit manner.' This does not mean that it was ever proper thus to live, but that, as we would say, ' we have had enough of these things ; we have tried them ; there is no reason why we should in- dulge in them any more.' An expres- sion quite similar to this occurs in Ho- flesh to the lusts of men, but to tHI will of God. 3 For * the time past of our race — Lusisti satis, edisti satis, atque bibisti. Tempus abire tibi est, etc. Epis. ii. 213. IT To have wrought the will of the Gentiles. This does not mean to be subservient to their will, but to have done what they willed to do ; that is, to live as they did. That the Gentiles or heathen lived in the manner immediately specified, see de- monstrated in the Notes on Rom. i. 21 — 32. fT When we walked in lasci- inousness. When we lived in the in- dulgence of corrupt passions — the word walk being often used in the Scriptures to denote the manner of life. On the word lasciviousness, see Notes on Rom. xiii. 13. The apostle says ive, not as meaning that he himself had been ad- dicted to these vices, but as speaking of those who were Christians in gene- ral. It is common to say that ice lived so and so, when speaking of a collec- tion of persons, without meaning that each one was guilty of a// the practices enumerated. See Notes on 1 Thess. iv. 17, for a similar use of the word ive. The use of the word ive in this place would show that the apostle did not mean to set himself up as better than they were, but was willing to be iden- tified with them, t Lusts. The in- dulgence of unlawful desires. Notes, Rom. i. 24. IT Excess of wine. The word here used (oivo^Xvyla) occurs no- where else in the New Testament. It properly means overflmving of wine (oj^oj, wine, and ^'Kvu>, to overflow) ; then wine-drinking; drunkenness. That this was a common vice, need not be proved. Multitudes of those who be- came Christians had been drunkards, for intemperance abounded in all the heathen world. Comp. I Cor. vi. 9 — 11. It should not be inferred here from the English translation, ' excess of wine,' that wine is improper only when used to exce.«s, or that the mode- A. D. 60.] CHAPTER IV. 215 life may suffice us to have wrought the will of the Gentiles, when we walked in lascivious- rate use of wine is proper. Wliatever may be true on that point, nothing can be determined in regard to it from the use of this word. The apostle had his eye on one thing — on such a use of wine as led to intoxication ; sucli as they had indulged in before their con- version. About the impropriety of that, there could be no doubt. Whether any use of wine by Christians or other persons was lawful, was another ques- tion. It should be added, moreover, that the phrase ' excess of wine' does not precisely convey the meaning of the original. The word excess would na- turally imply something more than was needful ; or something beyond the pro- per limit or measure ; but no such idea is in the original word. That refers merely to the abundance of wine, with- out any reference to the inquiry whether there was more than was proper or not. Tindal renders it, somewhat better, drunkenness. So Luther, Trunkenheit, II Bevellings. Rendered rioting in Rom. xiii. 13. See Notes on that verse. The Greek word (xcj^oj) occurs only here, and in Rom. xiii. 13, and Gal. v. 21. It means feasting, revel ,■ " a ca- rousing or merry-making after supper, the guests often sallying into the streets, and going through the city with torches, music, and songs in honour of Bacchus," &c. Robinson, Lex. The word would apply to all such noisy and boisterous processions now — scenes wholly inappropriate to the Christian. IT Banquetings. The word here used {riotog') occurs nowhere else in the New Testament. It means properly drinking ,- an act of drink- ing ; then a drinking bout ; drinking together. The thing forbidden by it is an assembling together for the pur- pose of drinking. There is nothing in this word referring to eating, or to banqueting, as the term is now com- ness, lusts, excess of wine, re- vellings, banquetings, and abo- minable idolatries : monly employed. The idea in the passage is, that it is improper for Chris- tians to meet together for the purpose of drinking — as wine, toasts, &c. The prohibition would apply to all those assemblages where this is understood to be the main object. It would forbid, therefore, an attendance on all those celebrations in which drinking toasts is understood to be an essential part of the festivities, and all those where hilarity and joyfulness are sought to be produced by the intoxicating bowl. Such are not proper places for Chris- tians. T And abominable idolatries. Literally, unlawful idolatries ; that is, unlawful to the Jews, or forbidden by their laws. Then the expression is used in the sense of icicked, impious, since what is unlawful is impious and wrong. That the vices here referred to were practised by the heathen world is well known. See Notes on Rom. i. 26 — 31. That many who became Christians were guilty of them before their conversion, is clear from this pas- sage. The fact that they were thus converted shows the power of the gos- pel, and also that we should not de- spair in regard to those who are in- dulging in these vices now. They seem indeed almost to be hopeless, but we should remember that many who became Christians when the gospel was first preached, as well as since, were of this character. If they were reclaimed ; if those who had been ad- dicted to the gross and debasing vices referred to here, were brought into the kingdom of God, we should believe that those who are living in the same manner now may also be recovered. From the statement made in this verse that ' the time past of our lives may suffice to have wrought the will of the Gentiles,' we may remark that the same may be said by all Christians of 216 I. PETER. [A. D. 60. 4 Wherein they think it strange that ye run not with them to the themselves; the same thing is true of all who are living in sin. (1.) It is true of all who are Christians, and they feel it, that they lived long enough in sin. (a) They made a fair trial — many of them with ample opportuni- ties ; with abundant wealth; with all that the fashionable world can furnish ; with all that can be derived from low and gross indulgences. Many who are now Christians had opportunities of living in splendour and ease ; many moved in gay and brilliant circles ; many occupied stations of influence, or had brilliant prospects of distinction ; many gave indulgence to gross propen- sities ; many were the companions of the vile and the abandoned. Those who are now Christians, take the church at large, have had ample oppor- tunity of making the fullest trial of what sin and the world can furnish. (J)) They all feel that the past is enough for this manner of living. It is < suffi- cient' to satisfy them that the world cannot furnish what the soul demands. They need a better portion ; and they can now see that there is no reason why they should desire to continue the experiment in regard to what the world can furnish. On that unwise and wicked experiment they have expended time enough ; and satisfied with that, they desire to return to it no more. (2.) The same thing is true of the wicked — of all who are living for the world. The time past should be re- garded as sufficient to make an experi- ment in sinful indulgences ; for (ft) the experiment has been made by millions before them, and has always fliiled ; and they can hope to find in sin only what has always been found, disap- pointment, mortification, and despair; (i) they have made a sufficient expe- riment. They have never found in those indulgences what they flattered themselves they would find, and they have seen enough to satisfy them that what the immortal soul needs can never be obtained there, (f) They have spent sufficient lime in this hopeless experi- ment. Life is short. Man has no time to waste. He may soon die — and at whatever period of life any one may be who is living in sin, we may say to him that he has already wasted enough of life ; he has thrown away enough of probation in a fruitless attempt to find happiness where it can never be found. For any purpose whatever for which any one could ever suppose it to be desirable to live in sin, the past should suffice. But why should it ever be deemed desirable at all? The fruits of sin are always disappointment, tears, death, despair. 4. Wherein they think it strange. In respect to which vices, they who were once your partners and accom- plices now think it strange that you no longer unite with them. They do not understand the reasons why you have left them. They regard you as abandoning a course of life which has much to attract and to make life merry, for a severe and gloomy superstition. This is a true account of the feelings which the people of the world have when their companions and friends leave them and become Christians. It is to them a strange and unaccountable thing, that they give up the pleasures of the world for a course of life which to them seems to promise any thing but happiness. Even the kindred of the Saviour regarded him as " beside himself" (Mark iii. 21), and Festus supposed that Paul was mad. Acts xxvi. 24. There is almost nothing which the people of the world so little comprehend as the reasons which in- fluence those with ample means of worldly enjoyment to leave the circles of gayety and vanity, and to give them- selves to the serious employments of religion. The epithets of fool, enthu- siast, fanatic, are terms which frequent- ly occur to the heart to denote this, if they are not always allowed to escape A. D. 60.] CHAPTER IV, 217 same excess of riot, speaking evil " o( 7/ou : from the lips. The reasons why they esteem this so strange, are something like the following: (1.) They do not appreciate the vtotivcs which influence those who leave them. They feel that it is proper to enjoy the world, and to make life cheerful, and they do not understand what it is to act under a deep sense of responsibility to God, and with reference to eternity. They live for themselves. They seek happi- ness as the end and aim of life. They have never been accustomed to direct the mind onward to another world, and to the account whkh they must soon render at the bar of God. Unaccus- tomed to act from any higher motives than those which pertain to the present world, they cannot appreciate the con- duct of those who begin to live and act for eternity. (2.) They do not yet see the guilt and folly of sinful pleasures. They are not convinced of the deep sinfulness of the human soul, and they think it strange that others should abandon a course of life which seems to them so innocent. They do not see why those who have been so long ac- customed to these indulgences should have changed their opinions, and why they now regard those things as sinful which they once considered to be harm- less. (3.) They do not see the force of the argument for religion. Not hav- ing the views of the unspeakable im- portance of religious truth and duty which Christians now have, they won- der that they should break off from the course of life which they formerly pur- sued, and separate from the mass of their fellow-men. Hence, they some- times regard the conduct of Christians as amiable weakness; 'sometimes as superstition; sometimes as sheer folly; sometimes as madness; and sometimes as sourness and misanthropy. In all respects they esteem it strange. 19 5 Who shall give account to a Ac. 13. 45. "Lions and beasts of savage name Pnt on the nature of the lamb, Wliile the wide world esteems it strange, Gaze, and admire, and hate the change." IT T/iat ye run not ivith them. There may be an allusion here to the well- known orgies of Bacchus, in which his votaries ran as if excited by the furies, and were urged on as if transported with madness. See Ovid Metam., iii. 529, thus translated by Addison: " For now, through prostrate Greece, young Bacchus rode, Wliilst howling matrons celebrate the god ; All ranks and sexes to his orgies ran. To mingle in the pomp and fill the train." The language, however, will well de- scribe revels of any sort, and at any period of the world. IT To the same excess of riot. The word rendered excess (wdxvaic) means properly a pouring out, an affusion ; and the idea here is, that all the sources and forms of riot and disorder were poured out together. There was no withhold- ing, no restraint. The most unlimited indulgence was given to the passions. This was the case in the disorder re- ferred to among the ancients, as it is the case now in scenes of midnight revelry. On the meaning of the word riot, see Notes on Eph. v. 18. Titus i, 6, ^l Speaking evil of you. Greek, blaspheming. Notes, Matt. ix. 3. The meaning here is, that they used harsh and reproachful epithets of those who would not unite with them in their re- velry. They called them fools, fana- tics, hypocrites, &c. The idea is not that they blasphemed God, or that they charged Christians with crime, but that they used language fitted to injure the feelings, the character, the repu- tation of those who would no longer unite with them in the ways of vice and folly. 5. Who shall give account. That 218 him that is ready to judge the quick and the dead. I. PETER. [A. D. ()0. G For, for this cause was the gospel preached also to them is, they shall not do this with impunity. They are guilty in this of a great wrong, and they must answer for it to God. TT That is ready to judge,. That is, i who is prepared to judge' (^9 Itol^u:!^ iXovtc)- See the phrase used in Acts xxi. 13 : " I am ready not to be bound only, but also to die at Jerusalem." 2 Cor. xii. 14: " The third time I am ready to come to you." Compare the word ready (tVot^ttos) in Matt. xxii. 4, 8; xxiv. 44 ; xxv. 10. Luke xii. 40 ; Xxii. 33. 1 Pet. i. 5. The meaning is, not that he was about to do it, or that the day of judgment was near at hand, — whatever the apostle may have supposed to be true on that point, — but that he was prepared for it ; all the ar- rangements were made with reference to it ; there was nothing to hinder it. IT To judge the quick and the dead. The living and the dead ; that is, those who shall be alive when he comes, and those in their graves. This is a common phrase to denote all who shall be brought before the bar of God for judgment. See Notes on Acts x. 42. 1 Thess. iv. 16, 17. 2 Tim. iv. 1, The meaning in this connection seems to be, that they should bear their trials, and the opposition which they would meet with, patiently, not feeling that they were forgotten, nor attempting to avenge themselves ; for the Lord would vindicate them when he should come to judgment, and call those who had injured them to an account for all the wrongs which they had done to the children of God. 6. For, for this cause. The expres- sion, < For, for this cause,' refers to an end to be reached, or an object to be gained, or a reason why any thing re- ferred to is done. The end or reason why the thing referred to here, to wit, that ' the gospel was preached to the dead,' was done, is stated in the subse- quent part of the verse to have been ' that they might be judged,' &c. It was with reference to this, or in order that this might be, that the gospel was preached to them. IT That the gospel was preached to the dead. Many, as Doddridge, Whitby, and others, under- stand this of those who are spiritually dead, that is, the Gentiles, and suppose that the object for which this was done was that " they might be brought to such a state of life as their carnal neigh- bours will look upon as a kind of con- demnation and death." — Doddridge. Others have supposed that it refers to those who had suft'ered martyrdom in the cause of Christianity ; others, that it refers to the sinners of the old world (.S'fljirm), expressing a hope that some of them might be saved ; and others, that it means that the Saviour went down and preached to those who are dead, in accordance with one of the interpretations given of ch. iii. 19. It seems to me that the most natural and obvious interpretation is, to refer it to those who were then dead, to whom the gospel had been preached when living, and who had become true Christians. This is the interpretation proposed by Wetstein, Rosenmuller, Bloomfield, and others. In support of this it may be said, (1.) That this is the natural and obvious meaning of the word dead, which should be understood literally, unless there is some good reason in the connection for departing from the com- mon meaning of the word. (2.) Tho apostle had just used the word in that sense in the previous verse. (3.) This will suit the connection, and accord with the design of the apostle. He was addressing those who were suffer- ing persecution. It was natural, in such a connection, to refer to those who had died in the faith, and to show, for their encouragement, that though they had been put to death, yet they still lived to God. He therefore says, A. D. 00.] CHAPTER IV. that are dead, that they might be judged " according to men in a >Iat. 24. 9. that the design in publishing the gos- pel to them was, that though they might be judged by men in the usual manner, and put to death, yet that in respect to their higher and nobler na- ture, the spirit, they might live unto God. It was not uncommon nor un- natural for the aposlles, in writing to those who were suffering persecution, to refer to those who had been removed by death, and to make their condition and example an argument for fidelity and perseverance. Comp. 1 Thess. iv. 13. Rev. xiv. 13. 'i That they might be judged according to men in the Jlesh. That is, so far as men are con- cerned (zara di'^ptortot'j)' "^ '" respect to the treatment which they received from men in the flesh, they were judged and condemned ; in respect to God, and the treatment which they received from him (xara ^ibv), they would live in spirit. Men judged them severely, and put them to death for their reli- gion ; God gaye them life, and saved them. By the one they were con- demned in the flesh — so far as pain, and sorrow, and death could be inflicted on the body ; by the other they were made to live in spirit — to be his, to live with him. The word judged here, I suppose, therefore, to refer to a sentence passed on them for their religion, con- signing them to death for it. There is a particle in the original (jiwi/ — in- deed^ which has not been retained in the common translation, but which is quite important to the sense : ' that they might indeed be judged in the flesh, but live,' &c. The direct object or design of preaching the gos[}el to them was not that they might be con- demned and put to death by man, but this was indeed or in fact one of the results in the way to a higher object. ^ But live according to God. In re- spect to God, or so far as he was con- 219 the flesh, but live * according to God in the spirit. b Re. 14. 13. cerncd. By him they would not be condemned. By him they would be made to live — to have the true life. The gospel was preached to them in order that so far as God is concerned ; so far as their relation to him was con- cerned ; so far as he would deal with them, they might live. The word live here seems to refer to the ichole life that was the consequence of their being brought under the power of the gospel : (a) that they might have spiritual life imparted to them ; (b) that they might live a life of holiness in this world ; (c) that they might live hereafter in the world to come. In one respect, and so far as men were concerned, their embracing the gospel was followed by death ; in another respect, and so far as God wsls concerned, it was fol- lowed by life. The value and perma- nence of the latter, as contrasted with the former, seems to have been the thought in the mind of the apostle in encourag- ing those to whom he wrote to exercise patience in their trials, and to show fide- lity in the service of their Master. 11 In the spirit. In their souls, as contrasted with their body. In respect to that — to the flesh — they were put to to death ; in respect to their souls — their higher natures — they were made truly to live. The argument, then, in this verse is, that in the trials which we endure on account of religion, we should remem- ber the example of those who have suflfered for it, and should remember why the gospel was preached to them. It was in a subordinate sense, indeed, that they might glorify God by a mar- tyr's death ; but in a higher sense, that in this world and the next they might truly live. The ilesh might suffer in consequence of their embracing the gospel that was preached to them, but the soul would live. Animated by their example, we should be willing to 220 1. PETER. [A. D. 60. 7 But the end " of all things a Ja. 5. 8, 9. b Lu. 21. 30. suffer in the flesh, if we may for ever live with God. 7. Bui the end of all things is at hand. This declaration is also evi- dently designed to support and en- courage them in their trials, and to ex- cite them to lead a holy life, by the assurance that the end of all things was drawing nigh. The phrase ' the end of all things' would naturally refer to the end of the world ; the winding up of human affairs. It is not abso- lutely certain, however, that the apostle used it here in this sense. It might mean that so far as they icere con- cerned, or in respect to them, the end of all things drew near. Death is to each one the end of all things here below ; the end of his plans and of his interest in all that pertains to sublu- nary affairs. Even if the phrase did originally and properly refer to the end of the world, it is probable that it would soon come to denote the end of life in relation to the affairs of each in- dividual, since, if it was believed that the end of the world was near, it must consequently be believed that the ter- mination of the earthly career of each one also drew near to a close. It is possible that the latter signification may have come ultimately to predominate, and that Peter may have used it in this sense without referring to the other. Comp. Notes on 2 Pet. iii. 8— ;14, for his views on this subject. See also Notes on Rom. xiii. 1 1, 12. The word rendered ' is at hand' (ryytxf ) may re- fer either to proximity of place or time, and it always denotes that the place or the time referred to was not far off. In the former sense, as referring to near- ness of place, see Matt. xxi. 1. Mark xi. 1. Luke vii. 12; xv. 25; xviii. 35, 40 ; xix. 29, 37, 41 ; xxiv. 15. Acts ix. 3; X. 9 ; xxi. 33; in the latter sense, as referring to time as being near, see Matt. iii. 2; iv. 17; x. 7 ; xxi. 34 ; is at hand : be ye therefore sober, and watch '' unto prayer. xxvi. 45. Mark i. 15. Luke xxi. 20, 28. Acts vii. 17. Kom. xiii. 12. Heb. X. 25. 1 Pet. iv. 7. The idea as ap- plied to time, or" to an approaching event, is undoubtedly that it is close by ; it is not far off; it tvill soon occur. If this refers to the end of the world, it would mean that it was soon to occur; if to death, that this was an event which could not be far distant; per- haps an event that was to be hastened by their trials. The fact that it is such language as we now naturally address to men, saying that in respect to them ' the end of all things is at hand,' shows that it cannot be demon- strated that Peter did not use it in the same sense, and consequently that it cannot be proved that he meant to teach that the end of the world was then soon to occur. ^ Be ye therefore sober. Serious; thoughtful; consider- ate. Let a fact of so much importance make a solemn impression on your mind, and preserve you from frivolity, levity, and vanity. See the word ex- filained in the Notes on 1 Tim. iii. 2. If And ivalch unto prayer. Be look- ing out for the end of all things in such a manner as to lead you to embrace all proper opportunities for prayer. Comp. Notes on Matt. xxvi. 39, 41. The word rendered watch means to be sober, tem- perate^ abstinent, especially in respect to wine ; then watchful, circumspect. The important truth, then, taught by this passage is, that the near approach of the end of all things shoi/.td make us serious and prayerful. I. The etid may be regarded as approaching. This is true (1.) of all things; of the wind- ing up of the affairs of this world. It is constantly drawing nearer and nearer, and no one can tell how soon it will occur. The period is wisely hidden from the knowledge of all men (See Matt. xxiv. 36. Acts. i. 7), among other reasons in order that we may be always A. D. 60.] CHAPTER IV. 231 8 And above all things have I fervent charity among yourselves: ready. No man can tell certainly at what time it will come; no man can demonstrate that it may not come at any moment. Everywhere in the Scrip- tures it is represented that it will come at an unexpected hour, as a thief in the night, and when the mass of men shall be slumbering in false security. Matt, xxiv. 37—39, 42, 43. 1 Thess. v. 2, Luke xxi. 84. (2.) It is near in rela- tion to each one of us. The day of our death cannot be far distant ; it 7nay be very near. The very next thing that we may have to do, may be to lie down and die. II. It is proper that such a nearness of the end of all things should lead us to be serious, and to pray. (1.) To be serious,- for (a) the end of all things, in regard to us, is a most important event. It closes our probation. It fixes our character. It seals up our destiny. It makes all ever onward in character and doom un- changeable. (6) We are so made as to be serious in view of such events. God has so constituted the mind that when we lose properly, health, or friends ; when we look into a grave, or are beset with dangers ; when we are in the room of the dying or the dead, we are serious and thoughtful. It is unnatural not to be so. Levity and frivolity on such occasions are as con- trary to all the finer and better feelings of our nature as they are to the pre- cepts of the Bible, (c) There are ad- vantages in seriousness of mind. It enables us to take better views of things. Eccl. vii. 2, 3. A calm, sober, sedate mind is the best for a contemplation of truth, and for looking at things as they are. (2.) To be watchful unto prayer,- (a) men naturally pray when they sup- pose that the end of all things is com- ing. An earthquake induces them to pray. An eclipse, or any other sup- posed prodigy, leads men to pray if they suppose the end of the world is drawing near. A shipwreck, or any 19* other sudden danger, leads them to pray. Ps. cvii. 28. So men often pray in sickness who have never prayed in days of health. (6) It is proper to do it. Death is an important event, and in anticipation of such an event we should pray. Who can help us then but God 1 Who can conduct us through the dark valley but he I Who can save us amidst the wrecks and ruins of the universe but he ] Who can dissipate our fears, and make us calm amidst the convulsions of dissolving nature, but God 1 As that event, therefore, may come upon us at any hour, it should lead us to constant prayer, and the more so because u-'Ae/i it comes we may be in no state of mind to pray. The posture in which we should feel that it would be most appropriate that the messenger of death should find us, would be that of prayer. 8. And above all things. More than all things else. "^ Have fervent charity among yourselves. Warm, ardent love towards each other. On the nature of charity, see Notes on 1 Cor. xiii. 1. The word rendered yeri-e/?/, means pro- perly extended; then intent, earnest, fervent. IT Fur charity shall cover the multitude of sins. Love to another shall so cover or hide a great many im- perfections in him that you will not notice them. This passage is quoted from Prov. X. 12. "Love covereth all sins." For the truth of it we have only to appeal to the experience of every one. («) True love to another makes us kind to his imperfections, charitable towards his faults, and often blind even to the existence of faults. We would 7iot see the imperfections of those whom we love, and our attach- ment for what we esteem their real ex- cellencies, makes us insensible to their errors, (/>) If we love them we are ready to cover over their faults, even those which we may see in them. Of love the Christian poet says: 222 I. PETER. [A. D. GO. for " charity shall ' cover the mul- titude of sins. a 1 Co. 13. 7. 1 or, wiH. b He. 13. 2, 10. 'Tis gentle, delicate, and kind, To faults compassionate or blind. The passage before us is not the same in signification as that in James v. 20, « he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.' See Notes on that passage. That passage means that by the conver- sion of another the sins of him who is converted shall be covered over, or not brought to judgment for condem- nation; that is, they shall be covered over so far as God is concerned : — this passage means that under the influence of love, the sins of another shall be covered over so far as we are concerned; that is, they shall be unobserved or forgiven. The language here used does not mean, as the Romanists maintain, that ' charity shall procure us pardon for a multitude of sins ;' for, besides that such a doctrine is contrary to the uniform teachings of the Scriptures elsewhere, it is a departure from the obvious meaning of the passage. The subject on which the apostle is treat- ing is the advantage of love in our conduct towards others, and this he enforces by saying that it will make us kind to their imperfections, and lead us to overlook their faults. It is nowhere taught in the Scriptures that our ' charity' to others will be an atonement or expiation for our own offences. If it could be so, the atonement made by Christ would have been unnecessary. Love, however, is of inestimable value in the treatment of others ; and imper- fect as we are, and liable to go astray, we all have occasion to cast ourselves on the charity of our brethren, and to avail ourselves much and often of that < love which covers over a multitude of sins.' 9. Use hospitality one to another. On the duty of hospitaUty, see Notes 9 Use hospitality * one to an- other, without grudging. 10 As every man hath received on Rom. xii. 13. Heb. xiii. 2. 'i With- out grudging. Gr., 'without mur- murs ;' that is, without complaining of the hardship of doing it; of the time, and expense, and trouble required in doing it. The idea of grudging, in the common sense of that word,Hhat is, of doing it unwiUingly, or regret- ting the expense, and considering it as illy-bestovi'ed, or as not producing an equivalent of any kind, is not exactly the idea here. It is that we are to do it without murmuring or complaining. It greatly enhances the value of hos- pitality, that it be done on our part with entire cheerfulness. One of the duties involved in it is to make a guest happy ; and this can be done in no other way than by showing him that he is welcome. 10. As every man hath received the gift. The word rendered the gift (;^ap(,tf|tca), in the Greek, without the article, means endowment of any kind, but especially that conferred by the Holy Spirit. Here it seems to refer to every kind of endowment by which we can do good to others ; especially every kind of qualification furnished by reli- gion by which we can help others. It does not refer here particularly to the ministry of the word — though it is ap- plicable to that, and includes that — but to all the gifts and graces by which we can contribute to the welfare of others. All this is regarded as a gift, or cha- risma, of God. It is not owing to ourselves, but is to be traced to him. See the word explained in the Notes on 1 Tim. iv. 14. 11 Even so minister the same one to another. In any thing by which yon can benefit another. Regard what you have and they have not as a gift bestowed upon you by God for the common good, and be ready to impart it as the wants of others require. The word minister here A. D. GO.] CHAPTER IV. " the gift, even so minister the same one to another, as good stewards ' of the manifold grace of God. 11 If any man speak, let liim speak as the oracles of God ; if a Ro. 12. e-8. h Lu. 12. 42. {biaxovovi'tfi) would refer to any kind of ministering, whether l)y counsel, by advice, by the supply of the wants of the poor, or by preaching. It has here no reference to any one of these exclu- sively, but means that in whatever God has favoured us more than others, we should he ready to minister to their wants. See 2 Tim. i. 18. 2 Cor. iii. 3; viii. 19, 20. "^ As good stewards. Re- garding yourselves as tlie mete stewards of God ; that is, as appointed by him to do this work for him, and entrusted by him with what is needful to benefit others. He intends to do them good, but he means to do it through your in- strumentality, and has entrusted to you as a steward what he designed to con- fer on them. This is the true idea, in respect to any special endowments of talent, property, or grace, which we may have received from God. Comp. Notes on 1 Cor. iv. 1, 2. Luke xvi. 1, 2, 8. IT Of the manifold grace of God. The grace or favour of God evinced in many ways, or by a variety of gifts. His favours are not corn- fined to one single thing; as, for ex- ample, to talent for doing good by preaching, but are extended to a great many things by which we may do good to others — influence, property, reputa- tion, wisdom, experience. All these are to be regarded as his gifts ; all to be employed in doing good to others as we have opportunity. 1 1. i/" an)/ man speak. As a preacher, referring here particularly to the office of the ministry. ^ Let him speak us the oracles of God. As the oracles of God speak : to wit, in accord- ance with the truth which God has ro- 223 any man minister, let him do it as of tlie ability which God giv- eth : that God in all " things may be glorified througii Jesus Christ ; to '' whom be praise and domi- nion for ever and ever. Amen c 1 Co. 10. 31. d Re. 1. 6. vcaled, and with an impressive sense of the responsibility of delivering a message from Him. The word ren- dered oracles (%6yvoii), means properly something spoken or uttered; then any thing uttered by God — a divine communication; a revelation. See Notes on Rom. iii. 2. Heb. v. 12. See the general duty here inculcated, illus- trated at length in the Notes on Rom. xii. G — 8. The passage here has a strong resemblance to the one in Romans. ^ If any man minister (Siaxofh). This may refer either, so far as the word is concerned, to the office of a deacon, or to ani/ service which one renders to another. See ver. 10. The word commonly refers to service in general ; to attendance on another, or to aid rendered to another ; to the distribution of alms, &c. It seems probable that the word here does not refer to the office of a deacon as such, because the peculiarity of that office was to take charge of the poor of the church, and of the funds pro- vided for them (see Acts vi. 2, 3) ; but the apostle here says that they to whom he referred should ' minister as of the ability which God giveth,' which seems to imply that it was rather to distribute what was their own, than what was committed to them by the church. The word may refer to any aid which we render to others in the church, as distributing alms, attending on the sick, &c. Comp. Notes on Rom. xii, 7, 8. U As of the ability which God giveth. In regard to property, talent, strength, influence, &c. This is the limit of all obligation. No one is bound to go beyond his ability ; every 224 12 I. PETER. [A. D. 60. Beloved, think it not strange concerning the fiery " trial which is to try you, as though some strange thing hap- pened unto you : 13 But rejoice, ' inasmuch as a 1 Co. 3. 13. b Ja. 1. 2. one is required to come up to it. Comp. Mark xiv. 8. Luke xvii. ]0. IT Thai God in all things may he glorified. That he may be honoured ; to wit, by our doing all the good we can to others, and thus showing the power of his re- ligion. See Notes on 1 Cor. x. 31. ^ Through Jesus Christ. That is, as the medium through whom all those holy influences come by which God is honoured. ^ To whom. That is, to God, for he is the main subject of the sentence. The apostle says that in all things he is to be glorified by us, and then adds in this doxology that he is worthy to be thus honoured. Comp. Rev. i. 6. Notes on 2 Tim. iv. 18. Many, however, suppose that the refer- ence here is to the Son of God. That it would be true of him, and appro- priate, see Notes on Rom. ix. 5. 12. Beloved, think it not strange. Do not consider it as any thing which you had no reason to expect ; as any thing which may not happen to others also. T[ Concerning the fiery trial iijhich is to try you. Referring, doubt- less, to some severe persecution which was then impending. We have not the means of determining precisely what this was. The word rendered fiery trial (rtiipcocrtj) occurs only here and in Rev. xviii. 9, 18; in both of which latter places it is rendered bum- i7ig. It means properly a being on fire, burning, conflagration ; and then any severe trial. It cannot be de- monstrated from this word that they were literally to suffer by fire, but it is clear that some heavy calamity was before them. IT As though some strange thing happened unto you. Something ye are partakers of Christ's suf- ferings; that, when " his glory shall be revealed, ye may be glad also with exceeding joy. 14 If '' ye be reproached for the name of Christ, happy are c 2 Ti. 2. 12. d Mat. 5. U. unusual; something which did not occur to others. 1 3. But rejoice, inasmuch as ye are partakers of Christ's sufferings. That is, sufferings of the same kind that he endured, and inflicted for the same reasons. Comp. Col. i. 24. James i. 2. Notes on Matt. v. 13. The meaning here is, that they were to regard it as a matter of rejoicing that they were iden- tified with Christ, even in suffering. See this sentiment illu.stratcd at length in the Notes on Phil. iii. 10. IT That when his glory shall be revealed. At the day of judgment. See Notes on Matt. xxiv. 30. IT Ye may be glad also with exceeding joy. Being ad- mitted to the rewards v^hich he will then confer on his people. Comp. 1 Thess. ii. 1 9. Every good man will have joy when, immediately at death, he is received into the presence of his Saviour; but his joy will be complete only when, in the presence of assembled worlds, he shall hear the sentence which shall confirm him in happiness for ever. 14. If ye he reproached for the name of Christ, happy are ye. That is, in his cause, or on his account. See Notes on Matt. v. 11. The sense of the word happy here is the same as blessed in Matt. v. 3, 4, 3, &c. It means that they were to regard their condition or lot as a blessed one; not that they would find personal and posi- tive enjoyment on being reproached and vilified. It would be a blessed condition because it would be like that of their Saviour ; would show that they were his friends ; would be accompa- nied with rich spiritual influences in A. D. 60.] CHAPTER IV. 225 7/e ; for the spirit of glory and of God resteth upon you : on their part he is evil spoken of, but on your part he is glorified. 15 But let none of you suffer the present world ; and would be fol- lowed hy the rewards of heaven. II For the spirit of glory and of God restelh upon you. The glorious and divine Spirit. There is no doubt that there is reference here to the Holy Spirit, and the meaning is, that they might expect that that Spirit would rest upon them, or abide with them if they were perse- cuted for the cause of Christ. There may be some allusion here, in the lan- guage, to the fact that the Spirit of God descended and abode on the Saviour at his baptism (John i. 33) ; and, in like manner, they might hope to have the same Spirit resting on them. The es- sential idea is, that, if they were called to suffer in the cause of the Redeemer, they would not be left or forsaken. They might hope that God would im- part Lis Spirit to them in proportion to their sufferings in behalf of religion, and that they would have augmented joy and peace. This is doubtless the case with those who suffer persecution, and this is the secret reason why they are so sustained in their trials. Their persecutions are made the reason of a much more copious effusion of the Spirit on their souls. The same prin- ciple applies, doubtless, to all the forms of trial which the children of God pass through ; and in sickness, bereavement, loss of property, disappointment in their worldly plans, and death itself, they may hope that larger measures of the Spirit's influences will rest upon them. Hence it is often gain to the believer to suffer. IT On their part. So far as they are concerned ; or by them. If He is evil spoken of. That is, the Holy Spirit. They only blaspheme him (Greeii) ; they re- proach his sacred influences by their treatment of you and your religion. M Bid on your pari he is glorified. as a murderer, or as a thief, or as an evil-doer, or as a busy- body in other men's matters. 16 Yet '\i any man suffci- as a Christian, let him not be ashamed ; By your manner of speaking of him, and by the honour done to faim in the patience evinced in your trials, and in your purity of life. 15. But let none of you suffer as a murderer. If you must be called to suffer, see that it be not for crime. Comp. Notes on ch. iii. 14, 17. They were to be careful that their sufferings were brought upon them only in con- sequence of their religion, and not be- cause any crime could be laid to their charge. If even such charges were brought against them, there should be no pretext furnished for them by their lives. H As an evil-doer. As a wick- ed man; or as guilty of injustice and wrong towards others. 1 Or as a busy-body in other men^s matters. The Greek word here used {u,XKoX(>io- fTciaxoTtoi) occurs nowhere else in the New Testament. It means, properly, an inspector of strange things, or of the things of others. Prof. Robinson (Leo;.) supposes that the word may refer to one who is ' a director of heathenism ;' but the more obvious signification, and the one commonly adopted, is that which occurs in our translation — one who busies himself with what does not concern him ,- that is, one who pries into the affairs of another; who at- tempts to control or direct them as if they were his own. In respect to the vice here condemned, see the Notes on Phil. ii. 4. Comp. 2 Thess. iii. 11, and 1 Tim. v. 13. 16. Yet if any man suffer as a Christian. Because he is a Christian ; if he is persecuted on account of his religion. This was often done, and they had reason to expect that it might occur in their own case. Comp. Notes on ch. iii. 17. On the import of the word Christian, and the reasons why the name was given to the disciples of 226 I. PETER [A. D. 60. but let him glorify God on this behalf. the Lord Jesus, see Notes on Acts xi. 26. y\ Let him not be ashamed. (1.) Ashamed of religion so as to refuse to suffer on account of it. (2.) Ashamed that he is despised and maltreated. He is to regard his religion as every way honourable, and all that fairly results from it in time and eternity as in every respect desirable. He is not to be asham- ed to be called a Christian ; he is not to be ashamed of the doctrines taught by his religion ; he is not to be ashamed of the Saviour whom he professes to love ; he is not to be ashamed of the society and fellowship of those who are true Christians, poor and despised though they may be ; he is not to be ashamed to perform any of the duties demanded by his religion ; he is not to be ashamed to have his name cast out, and himself subjected to reproach and scorn. A man should be ashamed only of that which is wrong. He should glory in that which is right, whatever may be the consequences to himself. Christians now, though not subjected to open persecution, are frequently re- proached by the world on account of their religion ; and though the rack may not be employed, and the fires of martyrdom are not enkindled, yet it is often true that one who is a believer is called to ' suffer as a Christian.' He may be reviled and despised. His views may be regarded as bigoted, nar- row, severe. Opprobrious epithets, on account of his opinions, may be applied to him. His former friends and com- panions may leave him because he has become a Christian. A wicked father, or a gay and worldly mother, may op- pose a child, or a husband may revile a wife, on account of their religion. In all these cases, the same spirit essen- tially is required which was enjoined on the early Christian martyrs. We are never to be ashamed of our religion, 17 For the time is come that judgment must begin " at the a Is. 10. 12. Je. 49. Yi. Eze. 9. 6. whatever results may follow from our attachment to it. Comp. Notes on Rom. i. 16. IT But let him glorify Gud on this behalf. Let him praise God that he is deemed not unworthy to suffer in such a cause. It is a mat- ter of thankfulness (1.) that they may have this evidence that they are true Christians; (2.) that they may desire the advantages which may result from sufl'ering as Christ did, and in hia cause. See Notes on Acts v. 41, where the sentiment here expressed is fully illustrated. Comp. Notes on Phil, iii. 10. Col. i. 24. 17. For the time is come. That is, this is now to be expected. There is reason to think that this trial will now occur, and there is a propriety that it should be made. Probably the apos- tle referred to some indications then apparent that this was about to take place. IT That judgment must begin. The vionl judgment here (xpt;Ua) seems to mean the severe trial which would determine character. It refers to such calamities as would settle the question whether there was any religion, or would test the value of that which was professed. It was to ' begin at the house of God, or be applied to the church first, in order that the nature and worth of religion might be seen. The reference is, doubtless, to some fearful calamity which would primarily fall on the ' house of God ;' that is, to some form of per.secution which was to be let loose upon the church. *i At the house of God. Benson, Bloomfield, and many others, suppose that this re- fers to the Jews, and to the calamities that were to come around the temple and the holy city about to be destroyed. But the more obvious reference is to Christians, spoken of as the house or family of God. There is probably in the language here an allusion to Ezck. A. D. 60.] CHAPTER IV. house of God : and if it first begin at us, what shall the end a Je. 25. 29. Lu. 23. 31. ix. 6 : " Slay utterly old and young, both maid.s, and little children, and wo- men ; and begin at my sanctuary." Comp. Jer. xxv. 29. But the language used here by the apostle does not denote literally the temple, or the Jews, but those who were in his time regarded as the people of God — Christians — the church. So the phrase (mri'' n'B) house of Jehovah, is used to denote the family or people of God. Num. xii. 7. Hos. viii. 1. Comp. also 1 Tim. iii. 15, and the Note on that verse. The sense here is, therefore, that the series of calamities referred to were to commence with the church, or were to come first upon the people of God. Schoettgen here aptly quotes a passage from the writings of the Kabbins : ' Punishments never come into the world unless the wicked are in it; but they do not begin unless they com- mence first with the righteous.' IT And if it first begin at us, what shall the end be of them that obey not the gos- pel of God! If God brings such trials upon us who have obeyed his gospel, what have we not reason to suppose he will bring U[)on those who are yet in their sins? And if we are selected first as the objects of this visitation ; if there is that in us which requires such a method of dealing, what are we to sup- pose will occur in the end with those who make no pretensions to religion, but are yet living in open transgres- sion ? The sentiment is, that if God deals thus strictly with his people; if there is that in them which makes the visitations of his judgment proper on them, there is a certainty that they who are not his people, but who live in iniquity, will in the end be overwhelmed with the tokens of severer wrath. Their punishment hereafter will be certain ; and who can tell what will be the 227 he of them that obey not the gospel of God ? 18 And if " the righteous measure of its severity "! Every wicked man when he sees the trials which God brings upon his own people, should tremble under the apprehension of the deeper calamity which will hereafter come upon himself. We may remark ( 1 .) that the j udgments which God brings upon his own people make it certain that the wicked will be punished. If he does not spare his own people, why should he spare others? (2.) The punishment of the wicked is merely delayed. It begins at the house of God. Christians are tried, and are re- called from their wanderings, and are prepared by discipline for the heavenly world. The punishment of the wicked is often delayed to a future world, and in this life they have almost uninter- rupted prosperity, but in the end it will be certain. See Ps. Ixxiii. 1 — 19. The punishment will come in the end. It cannot be evaded. Sooner or later jus- tice requires that the wicked should be visited with the expressions of divine displeasure on account of sin, and in the future world there will be ample time for the infliction of all the punish- ment which they deserve. 18. And if the righteous scarcely be saved. If they are saved with diffi- culty. The word here used duoJitf) occurs in the following places: Acts xiv. 18, scarce restrained they, the people ; xxvii. 7, and scarce were come over against Cnidus; 8, and hardly passing it; 16, we had much work to come by the boat, literally, vie were able with difficulty to get the boat ; Rom. V. 7, scarcely for a righteous man will one die ; and in the passage before us. The word implies that there is some difficulty, or obstruction, so that the thing came very near not to happen, or so that there was much risk about it. Comp. Luke xiii. 31. The apostle in 228 scarcely be saved, where shall this passage seems to have had his eye on a verse in Proverbs (xi. 31), and he has merely expanded and illustrated it: "Behold, the righteous shall be re- compensed in the earth: much more the wicked and the sinner." By the ques- tion which he employs, he admits that the righteous are saved with difliculty, or that there are perils which jeopard their salvation, and which are of such a kind as to make it very near not to happen. They would indeed be saved, but it would be in such a manner as to show that the circumstances were such as to render it, to human appearances, doubtful and problematical. This peril may have arisen from many circum- stances: («) The difficulty of forming a plan of salvation, involving a degree of wisdom wholly beyond that of man, and of such a character that beforehand it would have been problematical and doubtful whether it could be. There was but one way in which it could be done. But what human wisdom could have devised that, or thought of it 1 There was but one being who could save. But who would have supposed that the Son of God would have been willing to become a man, and to die on a cross to do it ? If he had been un- willing to come and die, the righteous could not have been saved. (6) The difficulty of bringing those who are saved to a willingness to accept of sal- vation. All were disposed alike to re- ject it ; and there were many obstacles in the human heart, arising from pride, and selfishness, and unbelief, and the love of sin, which must be overcome before any would accept of the offer of mercy. There was but one agent who could overcome these things, and in- duce any of the race to embrace the gospel — the Holy Spirit. But who could have anticipated that the Spirit of God would have undertaken to re- new and sanctify the polluted human I. PETER. [A. D. 60. the ungodly and the sinner ap- pear? heart ? Yet if he had failed, there could have been no salvation for any. (c) The difficulty of keeping them from falling away amidst the tempta- tions and allurements of the world. Often it seems to be wholly doubtful whether those who have been converted will be kept to eternal life. They have so little religion ; they yield so readily to temptation; they conform so much to the world ; they have so little strength to bear up under trials, that it seems as if there no power to preserve them and bring them to heaven. They are saved when they seemed almost ready to yield every thing. (««£? yo^i, or establish you on a firm foundation — ^s^s'Kiioaii, The allusion is to a house which is so firmly fixed on a foundation that it will not be moved by winds or floods. Corap. Kotes on Matt. vii. 24, seq. 11. To him beglury, &c. See Notes, ch. iv. 11. 12. By Sylvantis. Or Silas. See Notes on 2 Cor. i. 19. 1 Thess. i. 1. He was the intimate friend and com- panion of Paul, and had laboured much with him in the regions where the churches were situated to which this epistle was addressed. In what man- ner he became acquainted with Peter, or why he was now with him in Baby- lon, is unknown. IT A faithful brother imto you, as I suppose. The expres- sion ' as I suppose' (uj ^.oyt'^ouai), does not imply that there was any doubt on the mind of the apostle, but indicates rather a firm persuasion that what he said was true. Thus Rom. viii. 18. " For I reckon (xoyi^onav) that the sufferings of this present time are not worthy to be compared," &c. That is, I am fully persuaded of it ; I have no doubt of it. Peter evidently had 710 doubt on this point, but he probably could not speak from any personal knowledge. He had not been with them when Silas was, and perhaps not at all ; for they may have been ' stran- gers' to him personally — for the word 'strangers,' in ch. i. 1, may imply that he had no personal acquaintance with them. Silas, however, had been much with them (comp. Acts xv. 17 — 31), and Peter had no doubt that he had shown himself to be ' a faithful brother' to them. An epistle conveyed by his hands could not but be wel- come. It should be observed, however, that the expression < I suppose' has been differently interpreted by some. Wetstein understands it as meaning, ' not that he supposed Sylvanus to be a faithful brother, for who, says he, could doubt that ? but that he had written as he understood matters, hav- ing carefully considered the subject, and as he regarded things to be true,' and refers for illustration to Rom. viii. 18. Phil. iv. 8. Heb. xi. 9. Grotius understands it as meaning,' if I remem- ber right;' and supposes that the idea is, that he shows his affection for them by saying that this was not the first time that he had written to them, but that he had written before briefly, and sent the letter, as well as he could re- member, by Sylvanus. But there is no evidence that he had written to them before, and the common interpre- tation is undoubtedly to 'oe preferred. IT Exhorting. No small part of the epistle is taken up with exhortations., IT A7id testifying. Bearing witness. The main design of the oHice of the apostles was to bear witness to the truth (Notes on 1 Cor. ix. 1), and Peter in this epistle discharged that part of the functions of his office to- wards the scattered Christians of Asia Minor. IT That this is the true grace of God wherein ye stand. That the religion in which you stand, or which you now hold, is that which is identi- fied with the grace or favour of God. A. D. CO.] CHAPTER V. 13 The church that is at Ba- bylon, elected together with ?/om, saluteth you; and so doth Mar- cus my son. a Ro. 16. 16. 239 Christianity, not Judaism or Paganism, was tlie true religion. To show this, and bear continual witness to it, was the leading design of the apostolic office. 13. The church that is at Babylon, elected together with you. It will be seen at once that much of this is sup- plied by our translators ; the words < church that is' not being in the origi- nal. The Greek is y^ iv }5a3vXu»>i awcx- Ksxtr], and might refer to a church, or to a female. Wall, Mill, and some others, suppose that the reference is to a Christian woman, perhaps the wife of Peter himself. Comp. 2 John i. But the Arabic, Syriac, and Vulgate, as well as the English versions, supply the word church. This interpretation seems to be confirmed by the word rendered elected together ivith — avvix- Jifxfjj- This word would be properly used in reference to one individual if writing to another individual, but would hardly be appropriate as applied to an individual addressing a church. It 14 Greet " ye one another with a kiss of charity. Peace '' he wiili you all that are in Christ Jesus. Amen. * Ep. 6. 03. could not readily be supposed, moreover, that any one female in Babylon could have such a prominence, or be so well known, that nothing more would be necessary to designate her, than merely to say ' the elect female.' On the word Babylon here, and the place denoted by it, see the Intro., § 2. | And so doth Marcus my so7i. Probably John Mark. See Notes on Acts xii. 12; XV. 37. Why he was now with Peter is unknown. If this was the Mark referred to, then the word son is a title of affection, and is used by Peter with reference to his own superior age. It is possible, however, that some other Mark may be referred to, in whose conversion Peterhad been instrumental. 14. Greet ye one another with a kiss of charity. A kiss of love ; a common method of affectionate salutation in the times of the apostles. See Notes on Rom. x*i. 16. 1 Peace be luitli you all that are in Christ Jesus. That are true Christians. Notes, Eph. vi. 23. Phil. iv. 7. THE SECOND EPISTLE GENERAL OF PETER. INTRODUCTION. § 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 ground of the doubt was, whether Peter was the author of it. Eusebius, io the chapter of his ecclesiastical history where he speaks of the New Testament in general, reckons it among the avTHXiyofi-eva, {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 imjjly that even he, however, disbelieved its genuineness, but merely that it was numbered among those about which there h-ad 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 ditference 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. Lond., 1829. Both the epistles of Peter, how- ever, 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 ailso 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. (I.) It does not appear to have been rejected by any one. It V7as 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 (ccxi) I^fTRODUCTION. 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 any 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. (A) 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 thouglit 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. IG — 18, there 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 liim ; and he has men- tioned 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 (he place where it occurred, and would have dwelt more on the nature of the evidence furnished there o( the divine mission of the Saviour, (c?) In ch. iii. 1, it is stated that this is a second epistle written to the same per- sons 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 bo easy to imitate the manner, and fo 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' Intro- duction 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 CCXlii 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 ge- nuine. 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 ad- mitting this epistle into the canon, as the production of Peter. § 2. The Time when ike Epistle was written. In regard to the time when this epistle was written, nothing can be deter- mined 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. ch. 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 {taxivr) is indeed one that would imply that the event was expected not to he far ofl ; 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;' and the probability is, that the fact that he was growing old was the only inti- mation 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 the Vulgar Era, A. D. 65. Probably the year 64 or 65 w6uld 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 Persoiis to whom this Epistle was written, and the place rvhere. On this subject there is no room for doubt. In ch. iii. I, 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 ad- dressed, 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 INTRODUCTION. CCXliii of trials. No certain intimation of the place wliere 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 bfin we may presume that there would have been some reference to the fiict that be hud 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 Fder 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 Epistle 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 tliey 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, and to encourage them to bear them vvith a Christian spirit, imitating the example of the Lord Jesus. This epistle appears to have been vi'ritten, 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 ex- posed on that account, there is no allusion in the first epistle, and it would seenj 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 in- 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, beastly, lewd. vs. 10, 12, 13, 14, 19. Comp. Judc 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 them the opportunity to indulge their base propensities. CCxliv INTRODUCTION. 3. They were disorderly in their views, and ' radicaF in tiieir movements. 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. 10 — 12. 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 o( 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 eflbrts, 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 en- deavouring 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 reason, 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 mo- 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. They 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. ?>, 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 por- traying 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 wliich 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 be- lieved 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 mi^ht look for hereafter ; and his soul kindles with the sublime theme, and he describes in glowing im- agery, 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 elfect 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- larity between this epistle (ch. ii) and the Epistle of Jude, see Intro, to Jude. 2 * THE SECOND EPISTLE GENERAL OF PETER. CHAPTER I. [precious faith with us through SIMON ' Peter, a servant and the righteousness of " God and an apostle of Jesus Christ, to our Saviour Jesus Christ : them that have obtained like CHAPTER I. ANALYSIS OF THE CHAPTEH. This chapter comprises the following «ubjects : — I. The usual salutations, vs. 1, 2. II. A statement that all the mercies which they enjoyed pertaining to life and godliness, had been conferred by the power of God, and that he had given them exceeding great and precious promises, vs. 3, 4. It was mainly with reference to these « promises' that the epistle was written, for they had been assailed by the advocates of error (ch. ii. iii.), and it was important that Chris- tians should see that they had the pro- mise of a future life. Comp. ch. iii. 5—14. III. An exhortation to abound in Christian virtues ; to go on making constant attainments in knowledge, and temperance, and patience, and godli- ness, and brotherly kindness, and cha- rity, vs. .5 — 9. IV. An exhortation to endeavour to make their calling and election sure, that so an entrance might be minis- tered unto them abundantly into the kingdom of the Redeemer, vs. 10, 11. V. The apostle says that he will en- deavour to keep these things before their minds, vs. 12 — 15. He knew well that they were then established in the truth (ver. 12), but he evidently felt 1 or, Sijmeam. a Ep. 4, 5. 2 our God and Saviour. that they were in danger of being shaken in the faith by the seductive in- fluence of error, and he says, therefore, (ver. 13) that it was proper, as long as he remained on earth, to endeavour to excite in their minds a lively remem- brance of the truths which they had believed ; that the opportunity for his doing this must soon cease, as the pe- riod was approaching when he must be removed to eternity, in accordance with the prediction of the Saviour (ver. 14), but that he would endeavour to make so permanent a record of his views on these important subjects that they might always have them in remembrance, ver. 15. VI. A solemn statement that the doctrines which had been taught them, and which they had embraced, were not cunningly devised fables, but were true. vs. 16 — 21. In support of this the apostle appeals to the following things: (a) The testimony to the fact that Jesus was the Son of God, which Peter had himself heard given on the mount of transfiguration, vs. 17, IS. (6) Prophecy. These truths, on which he expected them to rely, had been the subject of distinct prediction, and they should be held, whatever were the plausible arguments of the false teachers, vs. 19, 20. The general object, therefore, of this (246) A. D. G6.] 2 Grace and peace " be mul- tiplied unto you through the knowledge of God, and of Je^us our Lord, CHAPTER I. 3 According 247 chapter is lo affirm the truth of the great facts of religion, on which their hopes were based, and thus to prepare the way to combat the errors by which tliese truths were assailed. 'J'he first assures them that the doctrines which they held were true, and then, in chs. ii. and iii., meets the errors by which they were assailed. 1. Simon Pefer. Marg., Stjmenii. The name is written either Simon or Simeon — "Eifxixiv or "Xvp^sdiv- Either word properly means hearing, and per- ha[)s, like other names, was at first sig- nificant. The first epistle (ch. i. 1) begins simply, ' Peter, an apostle,' ) It is impossible now to estimate the degree of approxi- mation to which man may yet rise to- wards God, or the exalted sense in which the term may yet be applicable to him ; but the prospect before the believer in this respect is most glorious. Two or three circumstances may be referred to here as mere kiti/s of what we may yet be: (1.) Let any one re- flect on the amazing advances made by himself since the period of infancy. But a few, a very few years ago, he knew nothing. He was in his cradle, a poor, helpless infant. He knew not the use of eyes, or ears, or hands, or feet. He knew not the name or use of any thing, not even the name of father or mother. He could neither walk, nor talk, nor creep. He knew not even that a candle would burn him if he put his finger there. He knew not how to grasp or hold a rattle, or what was its sound, or whence that sound, or any other sound, came. Let him think what he is at twenty, or forty, in comparison with this ; and then, if his improvement in every simi- lar number of years herfeafter should be equal to this, who can tell the height to which he will rise? (2.) We are here limited in our powers of learning about God or his works. We become acquainted with him through his works — by means oi the senses. But by the appointment of this method of becom- ing acquainted with the external world, the design seems to have been to ac- complish a double work quite contra- dictory — one to help us, and the other to hinder us. One is, to give us the means of communicating with the ex- ternal world — by the sight, the hearing, the smell, the touch, the taste. The other is to shut us out from the exter- nal world except by these. The body is a casement, an enclosure, a prison in which the soul is incarcerated, from which we can look out on the universe only through these organs. But sup- pose, as may be the case in a future state, there shall be no such enclosure, and that the whole soul may look di- rectly on the works of God — on spirit- ual existences, on God himself — who then can calculate the height to which man may attain in becoming a ' par- taker of the divine nature 1' (3.) We shall have an eternitij before us to grow in knowledge, and in holiness, and in conformity to God. Here, we attempt to climb the hill of knowledge, and having gone a few steps — while the top is still lost in the clouds — we lie down and die. W"e look at a few things ; become acquainted with a few elemen- tary principles ; make a little progress in virtue, and then all our studies and efforts are suspended, and " we fly away." In the future world we shall have an eternity before us to make progress in knowledge, and virtue, and holiness, uninterrupted ; and who can tell in what exalted sense it may yet A. D. 66.] CHAPTER I. 5 And beside this, giving all a Ph. 4. 8. b Pli. 1. 9. be true that we shall be < partakers of the divine nature,' or what attainments we may yet makel IT Having escaped the corruption that is in the world through litsf. The world is full of corruption. It is the design of the Christian plan of redemption to deliver us from that, and to make us holy ; and the means by which we are to be made like God, is by rescuing us from its dominion. 5. And beside this (xai auro tovto)- Something here is necessary to be un- derstood in order to complete the sense. The reference is to ver. 3 ; and the con- nection is, ' since (ver. 3) God has given us these exalted privileges and liopes, in respect to this (xata or bia, being understood), or as a consequence fairly flowing from this, we ought to give all diligence that vsre may make good use of these advantages, and secure as high attainments as we possibly can. We should add one virtue to another, that we may reach the highest possible elevation in holiness.' T Giving all diligence. Gr., 'Bringing in all zeal or effort.' The meaning is, that we ought to make this a distinct and defi- nite object, and to apply ourselves to it as a thing to be accomplished. '^Add to your faith virtue. It is not meant in this verse and the following that we are to endeavour particularly to add these things one to another in the order in which they are specified, or that we are to seek first to have faith, and then to add to that virtue, and then to add knovv-ledge to virtue rather than to faith, &c. The order in which this is to be done, the relation which one of these things may have to another, is not the point aimed at, nor are we to suppose that any other order of the words would not have answered the purpose of the apostle as well, or that any one of the virtues specified would not sustain as direct a relation to any other, as the 251 diligence, add to your faith vir- tue ; " and to virtue knowledge ; * one which he has specified. The de- sign of the apostle is to say, in an em- phatic manner, that we are to strive to possess and exhibit all these virtues; in other words, we are not to content ourselves with a single grace, but are to cultivate all the virtues, and to en- deavour to make our piety complete in all the relations which we sustain. The essential idea in the passage before us seems to be, that in our religion we are not to be satisfied with one virtue, or one class of virtues, but that there is to be (I.) a diligent ccltivatiojj of our virtues, since the graces of religion are as susceptible of cultivation as any other virtues ; (2.) that there is to be pROGHEss made from one virtue to an- other, seeking to reach the highest pos- sible point in our religion; and (3.) that there is to be an accumulation' of virtues and graces; or we are not to be satisfied with one class, or with the attainments which we can make in one class. We are to endeavour to add on one after another until we have become possessed of all. Faith, per- haps, is mentioned first, because that is the foundation of all Christian virtues, and the other virtues are required to be added to that, because, from the place which faith occupies in the plan of justification, many might be in dan- ger of supposing that if they had that they had all that was necessary. Comp. James ii. 14, seq. In the Greek word rendered ' add' {sjti,xopy;Yr;aa.te), then, is an allusion to a chorus-leader among the Greeks, and the sense is well expressed by Doddridge, " be careful to accompany that belief with all the lovely train of attendant graces." Or, in other words, " let faith lead on as at the head of the choir or the graces, and let all the others follow in their order.' The word here ren- dered virtue, is the same which is used in ver. 3, and there is included 252 11. PETER. [A. D. m. 6 And to knowledge temper- ance;" and to temperance pa- tience;* and to patience godli- ness ; " 7 And to godliness brotherly a 1 Co. 9. 25. b Ja. 1. 4. c 1 Ti. 4. 7- d Jno. 13. 34. 35. el Co. 13. 1-3. i idle. /Jno. 15.2-6. in it, probably, the same general idea which was noticed there. All the things which the apostle specifies, un- less knowledge be an exception, are virtues in the sense in which that word is commonly used, and it can hardly be supposed that the apostle here meant to use a general term which would in- clude all of the others. The probability is, therefore, that by the word here he has reference to the common meaning of the Greek word, as referring to man- liness, courage, vigour, energy ; and the sense is, that he wished them to evince whatever firmness or courage might be necessary in maintaining the principles of their religion, and in enduring the trials to which their faith might be sub- jected. True virtue is not a tame and passive thing. It requires great energy and boldness, for its very essence is firmness, manliness, and independence. ir Atid to virtue knowledge. The know- ledge of God and of the way of salva- tion through the Redeemer, ver. 3. Comp. eh. iii. 8. It is the duty of every Christian to make the highest possible attainments in knowledge. 6. And to knowledge temperance. On the meaning of the word temper- ance, see Notes on Acts x.xiv. 25, and 1 Cor. ix. 35. The word here refers to the mastery overall our evil inclina- tions and appetites. We are to allow none of them to obtain control over us. See Notes on 1 Cor. vi. 12. This would include, of course, abstinence from intoxicating drinks ; but it would also embrace all evil passions and pro- pensities. Every thing is to be con- fined within proper limits, and to no propensity of our nature are we to give kindness;"^ and to brotherly kind- ness charity. ' 8 For if these things be in you, and abound, they make you that ye shall neither he ' barren nor unfruitful in the knowledge of our Lord Jesus Christ. indulgence beyond the limits which the law of God allows. T And to tem- perance patience. Notes on James i. 4. H And to patience godliness. True piety. Notes on ver. 3. Comp. 1 Tim. ii, 2; iii. 16; iv. 7, 8; vi. 3, .5, 6, 11. 7. And to godliness brotherly kind- ness. Love to Christians as such. See Notes on John xiii. 34. Heb. xiii. I. ^ And to brother hj kindness char it i/. Love to all mankind. There is to be a peculiar affection for Christians as of the same family ; there is to be a true and warm love, however, for all the race. See Notes on 1 Cor. xiii. 8. For if these things be in you, and abound. If they are in you in rich abundance ; if you are eminent for these things. IT They make you that ye shall neither he barren nor unfruit- ful. They will show that you are not barren or unfruitful. The word ren- dered barren, is in the margin idle. The word idle more accurately expresses the sense of the original. The mean- ing is, that if they evinced these things, it would show (1.) that they were dili- gent in cultivating the Christian graces; and (2.) that it was not a vain thing to attempt to grow in knowledge and virtue. Their efforts would be f(;llowcd by such happy results as to be an en- couragement to exertion. In nothing is there, in fact, more encouragement than in the attempt to become eminent in piety. On no other efforts does God smile more propitiously than on the attempt to secure the salvation of the soul and to do good. A small part of the exertions which men put forth to become rich, or learned, or celebrated for oratory, or heroism, would secure A. D. 66.] CHAPTER I. 253 9 But he that lacketh these things is blind, " and cannot see a 1 Jno. 2. 9-11. the salvation of the soul. In the for- mer, also, men often fail ; in the latter, never. 9. But he that lacketh these things is blind. He has no clear views of the nature and the requirements of religion. IT And cannot see afar off. The word used here, which does not occur elsewhere in the New Testament (ftrwrtaju)) means to shut the eyes; i. e. to contract the eyelids, to blink, to twinkle, as one who cannot see clearly, and hence to be near-sighted. The meaning here is, that he is like one who has an indistinct vision ; one who can see only the objects that are near him, but who has no correct apprehen- sion of objects that are more remote. He sees but a little way into the true nature and design of the gospel. He does not take those large and clear views which would enable him to com- prehend the whole system at a glance. ir And hath forgotten that he was purged from his old sins. He does not remember the obligation which grows out of the fact that a system has been devised to purify the heart, and that he has been so far brought under the power of that system as to have his sins forgiven. If he had any just view of that, he would see that he was under obligation to make as high at- tainments as possible, and to cultivate to the utmost extent the Christian graces. 10. Wherefore the rather, brethren, give diligence, ver. 5. ' In view of these things, give the greater diligence to secure your salvation.' The consi- derations on which Peter based this appeal seem to have been the fact that such promises are made to us, and such hopes held out before us ; the degree of uncertainty thrown over the whole matter of our personal salvation by low attainments in the divine life, and the dreadful condemnation which will en- afar off, and hath forgotten that he was purged from his old sins. 10 Wherefore the rather. sue if in the end it shall be found that we are destitute of all real piety. The general thought is, that religion is of sufficient importance to claim our high- est diligence, and to arouse us to the most earnest efibrts to obtain the assur- ance of salvation. H To make your calling and election sure. On the meaning of the word calling, see Notes on Eph. iv. 1. On the meaning of the word election, see Notes on Rom. ix. 1 1. 1 Thess. i. 4. Comp. Eph. i. 5. The word rendered election here (ixXoy-q), occurs only in this place and in Acts ix. 15; Rom. ix. 11; xi. 5, 7, 28 ; 1 Thess. i. 4, though corresponding words from the same root denoting the elect, to elect, to choose, frequently occur. The word here used means election, referring to the act of God, by which those who are saved are chosen to eter- nal life. As the word calling must refer to the act of God, so the word election must ; for it is God who both calls and chooses those who shall be saved. The word in the Scriptures usually refers to the actual chooiing of those who shall be saved ; that is, referring to the time when they, in fact, become the children of God, rather than to the purpose of God that it shall be done ; but still there must have been an eternal purpose, for God makes no choice which he did not always intend to make. The word sure, means firm, steadfast, secure (^i^aiav)- Here the reference must be to themselves ; that is, they were so to act as to make it certain to themselves that they had been chosen, and were truly called into the kingdom of God. It cannot refer to God, for no act of theirs could make it more certain on his part if they had been actually chosen to eternal life. Still, God everywhere treats men as moral agents, and what may be abso- lutely certain in his aiiud from the 254 brethren, give diligence " to make your calling and election sure : a c. 3. 17. II. PETER, [A. D. 66. for ' if ye do these things, ye shall never fall : b 1 Jno. 3. 19. Be. 22. 14. mere purpose that it shall be so, is to be made certain to us only by evidence, and in the free exercise of our own powers. The meaning here is, that they were to obtain such evidences of personal piety as to put the question whether they were called and chosen, so far as their own minds were con- cerned, to rest ; or so as to have un- doubted evidence on this point. The Syriac, the Vulgate, and some Greek manuscripts, insert here the expression < by your good works;' that is, they were to make their calling sure by their good works, or by holy living. This clause, as Calvin remarks, is not author- ized by the best authority, but it docs not materially affect the sense. It was undoubtedly by their ' good works' in the sense of holy living, or of lives consecrated to the service of God, that they were to obtain the evidence that they were true Christians ; that is, that they had been really called into the kingdom of God, for there is nothing else on which we can depend for such evidence. God has given no assurance to us by name that he intends to save us. We can rely on no voice, or vision, or new revelation, to prove that it is so. No internal feeling of itself, no raptures, no animal excitement, no confident persuasion in our own minds that we are elected, can be proof in the case, and the only certain evidence on which we can rely is that which is found in a life of sincere piety. In view of the important statement of Peter in this verse, then, we may re- mark (1.) that he believed in tiie doc- trine of election, for he uses language which obviously implies this, or such as they are accustomed to use who be- lieve the doctrine. (2.) The fact that God has chosen those who shall be saved, does not make our own efforts unnecessary to make that salvation sure to us. It can be made sure to our own minds only by our own exertions ; by obtaining evidence that we are in fact the children of God. There can be no evidence that salvation will be ours un- less there is a holy life ; that is, unless there is true religion. Whatever may lie the secret purpose of God in regard to us, the only evidence that we have that we shall be saved is to be found in the fact that we are sincere Chris- tians, and are honestly endeavouring to do his will. (3.) It is possible to make our calling and election sure ; that is, to have such evidence on the subject that the mind shall be calm, and that there will be no danger of deception. If we can determine the point that we are in fact true Christians, that settles the matter — for then the unfailing pro- mise of God meets us that we shall be saved. In making our salvation sure to our own minds, if we are in fact true Christians, we have not to go into an argument to prove that we have sufficient strength to resist temptation, or that we shall be able in any way to keep ourselves. All that matter is set- tled by the promise of God, that if we are Christians we shall be kept by him to salvation. The only question that is to be settled is, whether we are in fact true Christians, and all beyond that may be regarded as determined immutably. But assuredly it is possi- ble for a man to determine the question whether he is or is not a true Chris- tian. (4.) If it can be done, it should be. Nothing is more important for us to do than this ; and to this great in- quiry we should apply our minds with unfaltering diligence, until by the grace y>i God we can say that there are no lingering doubts in regard to our final salvation, IT For if ye do these things. The things referred to in the previous verses. If you use all diligence to A. D. 66.] CHAPTER I. 255 11 For so an entrance shall be ministered unto you abund- antly into the everlasting king- dom of our Lord and Saviour Jesus Christ. make as high attainments as possible in piety, and if you practice the vir- tues demanded by religion, vs. 5 — 7. H Ye shall never fall. You shall never fall into perdition. That is, you shall certainly be saved. 11. For so an entrance. In this manner you shall be admitted into the kingdom of God. If Shall be minis- tered unto you. The same Greek word is here used which occurs in ver. 5, and which is there rendered add. See Notes on that verse. There was not improbably in the mind of the apostle a recollection of that word, and the sense may be that " if they would lead on the virtues and graces referred to in their beautiful order, those graces would attend them in a radiant train to the mansions of immortal glory and blessed- ness." See Doddridge in loc. T Abun- dantly. Gr., richly. That is, the most ample entrance would be furnished; there would be no doubt about their admission there. The gates of glory would be thrown wide open, and they, adorned with all the bright train of graces, would be admitted there. 'Jlnto the everlasting kingdom, &c. Heaven. It is here called everlasting, not because the Lord Jesus shall preside over it as the Mediator (comp. Notes on 1 Cor. XV. 24), but because in the form which shall be established when ' he shall have given it up. to the Father,' it will endure for ever. The empire of God which the Redeemer shall set up over the souls of his people shall endure to all eternity. The object of the plan of redemption was to secure their alle- giance to God, and that will never ter- minate. 12. Wherefore I will not be negli- gent. That is, in view of the import- 12 Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. ance of these things. IT To put you always in remembrance. To give you the means of having them always in remembrance ; to wit, by his writings. 1 Though ye knoiv them. It was of importance for Peter, as it is for minis- ters of the gospel now, to bring known truths to remembrance. Men are liable to forget them, and they do not exert the influence over them which they ought. It is the office of the ministry not only to impart to a people truths which they did not know belbre, but a large part of their work is to bring to recollection well-known truths, and to seek that they may exert a proper in- fluence on the life. Amidst the cares, the business, the amusements, and the temptations of the world, even true Christians are prone to forget them ; and the ministers of the gospel render them an essential service, even if they should do nothing more than remind them of truths which are well under- stood, and which they have known be- fore. A pastor, in order to be useful, need not always aim at originality, or deem it necessary always to present truths which have never been heard of before. He renders an essential ser- vice to mankind who reminds them of what they know but are prone to forget, and who endeavours to impress plain and familiar truths on the heart and conscience, for these truths are most important for man. IT And be established in the present truth. That is, the truth which is with you, or which you have received. Rob. Lex. on the word rtupft^t. The apostle did not doubt that they were now con- firmed in the truth as far as it had been made known to them, but he felt that amidst their trials, and especially as 256 13 Yea, I think it meet, as long as I am in this tabernacle, to stir " you up, by putting you in remembrance ; a c. 3. 1. they were liable to be drawn away by false teachers, there was need of re- minding them of the grounds on which the truths which they had embraced rested, and of adding his own testimony to confirm their divine origin. Though we may be very firm in our belief of the truth, yet there is a propriety that the grounds of our failh should be stated to us frequently, that they may be always in our remembrance. The mere fact that at present we are firm in the belief of the truth, is no certain evidence that we shall always continue to be ; nor because we are thus firm should we deem it improper for our re- ligions teachers to state the grounds on which our faith rests, or to guard us against the arts of those who would attempt to subvert our faith. 13. Yea, 1 think it meet. I think it becomes me as an apostle. It is my appropriate duty ; a duty which is felt the more as the close of life draws near. IT ^5 lorig as I am in this tabernacle. As long as I live ; as long as I am in the body. 'V\\e l)ody is called a taber- nacle, or tent, as that in which the soul resides for a little time. See Notes on 2 Cor. v. I. ^ To stir you up by put- ting you in remembrance. To excite or arouse you to a diligent performance of your duties; to keep up in your minds a lively sense of divine things. Religion becomes more important to a man's mind always as he draws near the close of life, and feels that he is soon to enter the eternal world. 14. Knowing that shortly I must put off this my tabernacle. That I must die. This he know, probably, because he was growing old, and was reaching the outer period of human life. It does not appear that he had any express revelation on the point. II. PETER. [A. D. 6a 14 Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. * b Jno. 21. 18, 19. T Even as our Lord Jesus Christ hath shewed me. See Notes on John xxi. 18, 19. This does not mean that he had any new revelation on the subject, showing him that he was soon to die, as many of the ancients supposed ; but the idea is, that the time drew near when he was to die in the manner in which the Saviour had told him that he would. He had said (John xxi. 18) that this would occur when he should be ' old,' and as he was now becoming old, he felt that the predicted event was drawing near. Many years had now elapsed since this remarkable prophecy was uttered. It would seem that Peter had never doubted the truth of it, and during all that time he had had before him the distinct assurance that he must die by violence; by having ' his hands stretched forth ;' and by being con- veyed by force to some place of death to which he would not of himself go (John xxi. 18) ; but, though the pros- pect of such a death must have been painful, he never turned away from it; never sought to abandon his master's cause ; and never doubted that it would be so. This is one of the few instances that have occurred in the world, where a man knew distinctly, long beforehand, what would be the manner of his own death, and where he could have it con- stantly in his eye. We cannot foresee this in regard to ourselves, but we may learn to feel that death is not far dis- tant, and may accustom ourselves to think upon it in whatever manner it may come upon us, as Peter did, and endeavour to prepare for it. Peter would naturally seek to prepare him- self for death in the particular form in which he knew it would occur to him ; we should prepare for it in whatever way it may occur to us. The subject A. I). (56.] CHAPTER I. 15 Moreover, I will endea- vour that ye may be able after of crucifixion would be one of peculiar interest to him ; to us death itself should be the subject of peculiar in- terest ; the manner is to be left to God. Whatever may be the signs of its ap- proach, whether sickness or gray hairs, we should meditate much upon an event so solemn to us, and as these in- dications thicken we should he more diligent, as Peter was, in doing the work that God has given us to do. Our days, like the fabled Sybil's leaves, be- come more valuable as they are dimin- ished in number ; and as the ' inevita- ble hour' draws nearer to us, we should labour more diligently in our master's cause, gird our loins more closely, and trim our lamps. Peter thought of the cross, for it was such a death that he was led to anticipate. Let us think of the bed of languishing on which we may die, or of the blow that may strike us suddenly down in the midst of our way, calling us without a moment's warning into the presence of our .ludge. 15. Moreover, 1 will endeavour. I will leave such a permanent record of my views on these subjects that you may not forget them. He meant not only to declare his sentiments orally, but to record them that they might be perused when he was dead. He had such a firm conviction of the truth and value of the sentiments which he held, that he would use all the means in his power that the church and the world should not forget them. IT After viy decease. My exode Q^obov) : my jour- ney out ; my departure ; my exit from life. This is not the usual word to de- note death, but is rather a word denot- ing that he was going on a journey I out of this world. He did not expect to cease to be, hut he expectpd to go on his travels to a distant abode. This irlea runs through all this beautiful de- scription of the feelings of Peter as he ; contemplated death. Hence he speaks ' 257 my decease to have these things always in remembrance. of taking down the ' tabernacle' or lent, the temporary abode of the soul, that his spirit might be removed to another place (ver. 13); and hence he speaks of an exode from the present life — a journey to another world. This is the true notion of death ; and if so, two things follow from it: (1.) we should make preparation for it, as we do for a journey, and the more in proportion to the distance that we are to travel, and the time that we are to be absent ; and (2.) when the preparation is made, we should not be unwilling to enter on the journey, as we are not now when we are prepared to leave our homes to visit some remote part of our own country, or a distant land. 7 To have these things always in remembrance. By his writings. We may learn from this (1.) that Vi-hen a Christian grows old, and dratvs near to death, his sense of the value of divine truth by no means diminishes. As he approaches the eternal world ; as from its borders he surveys the past and looks on to what is to come ; as he remembers what benefit the truths of religion have conferred on him in life, and sees what a miserable being he would now be if he had no such hope as the gospel inspires; as he looks on the whole in- fluence of those truths on his family and friends, on his country and the world, their value rises before him with a magnitude which he never saw be- fore, and he desires most earnestly that they should be seen and embraced by all. A man on the borders of eternity is likely to have a very deep sense of the value of the Christian religion ; and is he not then in favourable circum- stances to estimate this matter aright ? Let any one place himself in imagina- tion in the situation of one who is on the borders of the eternal world, as all in fact soon will be, and can he have any doubt about the value of religious 258 II. PETER, 16 For we have not followed truth 1 (2.) We may learn from what Peter says here that it is the duty of those who are drawing near to the eternal world, and who are the friends of religion, to do all they can that the truths of Christianity ' may be always had in remembrance.' Every man's experience of the value of religion, and the results of his examination and ob- servation, should be regarded as the property of the world, and should not be lost. As he is about to die he should seek, by all the means in his power, that those truths should be per- petuated and propagated. 'I'his duty may be discharged by some in counsels oflered to the young, as they are about to enter on life, giving them the results of their own experience, observation, and reflections on the subject of reli- gion ; by some, by an example so con- sistent that it cannot be soon forgotten — a legacy to friends and to the world of much more value than accumulated silver and gold ; by some, by solemn warnings or exhortations on the bed of death ; in other cases, by a recorded experience of the conviction and value of religion, and a written defence of its truth, and illustration of its nature — for every man who can write a good hook owes it to the church and the world to do it; by others, in leaving the means of publishing and spreading good books in the world. He does a good service to his own age, and to future ages, who records the results of his observations and his reflections in favour of the truth in a book that shall be readable; and though the book itself may be ul- timately forgotten, it may have saved some persons from ruin, and may have accomplished its part in keeping up the knowledge of the truth in his own generation. Peter, as a minister of the gospel, felt himself bound to do this, and no men have so good an opportu- nity of doing this now as ministers of [A. D. 66. cunningly devised fables," when we made known unto you the the gospel. No men have more ready access to the press. No men have so much certainty that they will have the public attention, if they will write any thing worth reading. No men, com- monly, in a community are better edu- cated, or are more accustomed to write. No men, by their profession, seem to be so much called to address their fel- low-men in any way in favour of the truth; and it is matter of great marvel that men who have such opportunities, and who seem especially called to the work, do not do more of this kind of service in the cause of religion. Them- selves soon to die, how can they help desiring that they may leave something that shall bear an honourable, though humble, testimony to truths which they so much prize, and which they are ap- pointed to defend 1 A tract may live long after the author is in the grave ; and who can calculate the results which have followed the efTorts of Bax- ter and Edwards to keep up in the world the remembrance of the truths which they deemed of so much value 1 This little epistle of Peter has shed light on the path of men now for eighteen hundred years, and will con- tinue to do it until the second coming of the Saviour. 16. For we have not followed cun- ningly devised fables. That is, fic- tions or stories invented by artful men, and resting on no solid foundation. The doctrines which they held about the coming of the Saviour were not, like many of the opinions of the Greeks, defended by weak and sophistical rea- soning, but were based on solid evi- dence — evidence furnished by the per- sonal observation of competent wit- nesses. It is true of the gospel in gen- eral that it is not founded on cunningly devised fables; but the particular point referred to here is the promised coming of the Saviour. The evidence of that A. D. 66.] CtL\PTER I. power and coming of our Lord a M;it. 17. 1-5. fact Peter proposes now to adduce. ir When we made known unto you. Probably Peter here refers particularly to statements respecting tlie coming of the Saviour, in his first epistle (ch. i. 5, 13 ; iv. 13) ; but this was a common topic in the preaching, and in the epis- tles, of the apostles. It may, therefore, have referred to statements made to ttiem at some time in his preaching, as well as to what he said in his former epistle. The apostles laid great stress on the second coming of the Saviour, and often dwelt upon it. Comp. 1 Thess. iv. 16. Notes, Acts i. 1 1. IT The pmver and coming. These two words refer to the same thing, and the mean- ing is, his powerful coming, or his coming in power. The advent of the Saviour is commonly represented as connected with the exhibition of power. Matt. xxiv. 30. " Coming in the clouds of heaven, with power." See Notes on that verse. Comp. Luke xxii. 69. Mark iii. 9. The power evinced will be by raising the dead ; summoning the world to judgment; determining the destiny of men, &c. When the coming of the Saviour, therefore, was referred to by the apostles in their preaching, it was probably always in connection with the declaration that it would be accompanied by exhibitions of great power and glory — as it un- doubtedly will be. The fact that the liord Jesus would thus return, it is clear, had been denied by some among those to whom this epistle was ad- dressed, and it was imporlant to state the evidence on which it was to be be- lieved. The grounds on which they denied it (ch. ill. 4) were, that there were no appearances of his approach ; that the promise had not been fulfilled ; that all things continued as they had been ; and that the affairs of the world moved on as they always had done. To meet and counteract this error — an 259 Jesus Christ, but were eye-wit- nesses " of his majesty. error which so prevailed that many were in danger of ' falling from their own steadfastness' (ch. iii. 17) — Peter states the proof on which he believed in the coming of the Saviour. ^ But were eye-witnesses of his majesty. On the mount of transtiguration. Matt, xvii. 1 — 5. See Notes on that passage. That transfiguration was witnessed only by Peter, James, and John. But, it may be asked how the facts there witnessed demonstrate the point under consideration — that the Lord Jesus will come with power ? To this it may be replied, (1.) That these apos- tles had there such a view of the Sa- viour in his glory as to convince them beyond doubt that he was the Messiah. (2.) That there was a direct attestation given to that feet by a voice from hea- ven, declaring that he was the beloved Son of God. (3.) That that transfigu- ration was understood to have an im- portant reference to the coming of the Saviour in his kingdom and his glory, and was designed to be a representa- tion of the manner in which he would then appear. This is referred to dis- tinctly by each oae of the three evan- gelists who have mentioned the trans- figuration. Matt. xvi. 28. " There be some standing here which shall not taste of death till they see the Son of man coming in his kingdom." Mark ix. 1, 2. Luke ix. 27, 28. The trans- figuration wliich occurred soon after these words were spoken, was designed. to show them what he would be in his glory, and to furnish to them a demon- stration which they could never forget, that he would yet set up his kingdom in the world. (4.) They had in fact such a view of him as he would be in his kingdom, that they could entertain no doubt on the point; and the fact as it impressed their own minds they made known to others. The evidence as it lay in Peter's mind was, that that 260 II. PETER. [A. D. 66. 17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. transfiguration was designed to furnish proof to tiiem that liie Messiah would certainly appear in glory, and to give them a view of him as coming to reign which would never fade from their memory. As that had not yet been accomplished, he maintained that the evidence was clear that it must occur at some future time. As the transfigu- ration was with reference to his coming in his kingdom, it was proper for Peter to use it with that reference, or as bearing on that point. 1 7. For he received from God the Father honour and glory. He was honoured by God in being thus ad- dressed. H When there came stich a voice to him from the excellent glory. The magnificent splendour; the bright cloud which overshadowed them. Matt. xvii. 5. 1 This is my beloved &'un, in luhom 1 am well pleased. See Notes on Matt. xvii. 5 ; iii. 17. This demon- strated that he was the Messiah. Those who heard that voice could not doubt this ; they never did afterwards doubt. 18. And this voice which came from heaven loe heard. To wit, Peter, and James, and John. IT When we were with him in the holy mount. Called hvly on account of the extraordinary manifestation of the Redeemer's glory there. It is not certainly known what mountain this was, but it has com- monly been supposed to be Mount Tabor. See Notes on Matt. xvii. 1, 19. We have also a more sure word of prophecy. That is, a prophecy per- taining'to the coming of the Lord Je- sus ; for that is the point under discus- sion. There has been considerable diversity of opinion in regard to the meaning of this passage. Some have 18 And this voice whicli came from heaven we heard, when we were with him in the holy mount. 19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as supposed that the apostle, when he says ♦ a more sure word,' did not intend to make any comparison between the miracle of the transfiguration and pro- phecy, but that he meant to say merely that the word of prophecy was very sure, and could certainly be relied on. Others have supposed that the mean- ing is, that the prophecies which fore- told his coming into the world having been confirmed by the fact of his ad- vent, are rendered more sure and un- doubted than when they were uttered, and may now be confidently appealed to. So Rosenmiiller, Benson, Mac- knight, Clarke, Wetstein, and Grolius. Luther renders it, ' we have a firm prophetic word ;' omitting the compari- son. A literal translation of the pas- sage would be, ' and we have the pro- phetic word more firm.' If a compari- son is intended, it may be either that the prophecy was more sure than the fables referred to in ver. 16 ; or than the miracle of the transfiguration ; or than the word which was heard in the holy mount ; or than the prophecies even in the time when they were first spoken. If such a comparison was designed, the most obvious of these interpretations would be, that the pro- phecy was more certain proof than was furnished in the mount of transfigura- tion. But it seems probable that no coriiparigon was intended, and that the thing on which Peter intended to fix the eye was not that the prophecy was a better evidence respecting the advent of the Messiah than other evidences, but that it was a strong proof which demanded their particular attention, as l>eing of a firm and decided character. There can be no doubt that the apostle A. D. 66.] CHAPTER 1. 261 unto a light" that shineth in a dark place, until the day dawn, a Ps. 119. 105. Pr. 6. 23. refers here to what is contained in the Old Testament, for in ver. 21, he speaks of the prophecy as that wliich was spoken ' in old time, by men that were moved by the Holy Ghost.' The puint to which the prophecies related, and to which Peter referred, was the great doc- trine respecting the coming of the Mes- siah, embracing perhaps all that per- tained to his work, or all that he designed to do by his advent. They had had one illustrious proof respecting his advent as a glorious Saviour by his transfigu- ration on the mount; and the apostle here says that the prophecies abounded with truths on these points, and that they ought to give earnest heed to the disclosures which they made, and to compare them diligently with facts as they occurred, that they might be con- firmed more and more in the truth. If, however, as the more obvious sense of this passage seems to be, and as many suppose to be the correct interpretation (see Doddridge, ?n luc, and Professor Stuart, on the canon of the O. T., p. 329), it means that the prophecy was more sure, more steadfast, more to be depended on than even what the three disciples had seen and heard in the mount of transfiguration, this may be regarded as true in the following re- spects: (1.) The prophecies are ?if/,wc- rous, and by their number they furnish a stronger proof than could be afforded by a single manifestation, however clear and glorious. (2.) They were recorded, and might be the subject of careful comparison with the events as they occurred. (-3.) They were writ- ten long beforehand, and it could not be urged that the testimony which the prophets bore was owing to any illusion on their minds, or to any agreement among the different writers to impose on the world. Though Peter regarded the testimony which he, and James and and the day-star ' arise in your hearts : b Re. 2. 28 ; 22. 16. John bore to the glory of the Saviour from what they saw on the holy mount, as strong and clear confirmation that he was the Son of God, yet he could not but be aware that it might be sug- gested by a caviller that they might have agreed to impose on others, or that they might have been dazzled and deceived by some natural phenomenon occurring there. Comp. Kuinoel on Matt. xvii. 1, seq. (4.) Even suppos- ing that there was a miracle in the case, the evidence of the prophecies, embracing many points in the same general subject, and extending through a long series of years, would be more satisfactory than any single miracle whatever. See Doddridge, in he. The general meaning is, that the fact that he had come as the Messiah, was dis- closed in the mount, by such a mani- festation of his glory, and of what he would be, that they who saw it could not doubt it; the same thing the apos- tle says was more fully shown also in the prophecies, and these prophecies demanded their close and prolonged at- tention. 1, Whereunto ye do well that ye take heed. They are worthy of your study, of your close and careful investigation. There is perhaps no study more worthy of the attention of Christians than that of the prophecies. ■^ As unto a light that shineth in a dark place. That is, the prophecies resemble a candle, lamp, or torch, in a dark room, or in an obscure road at night. They make objects distinct which were before unseen ; they en- able us to behold many things which would be otherwise invisible. The object of the apostle in this repre- sentation seems to have been, to state that the propheecies do not give a perfect light, or that they do not re- move all obscurity, but that they shed some light on objects which would 262 II. PETER. [A. D. (56. 20 Knowing this first, that ! no prophecy of the Scripture is of any private interpretation. otherwise be entirely dark, and that the light which they furnished was so valuable that we ought by all means to endeavour to avail ourselves of it. Until the day shall dawn, and we shall see objects by the clear light of the sun, they are to be our guide. A lamp is of great value in a dark night, though it may not disclose objects so clearly as the light of the sun. But it may be a safe and sure guide, and a man who has to travel in dark and dangerous places, does ' well' to ' take heed' to his lamp. IT Until the day dawn. Until you have the clearer light which shall result from the dawning of the day. The reference here is to the morning light as compared with a lamp ; and the meaning is, that we should attend to the light furnished by the projihecies until the truth shall be rendered more distinct by the events as they shall act- ually be disclosed — until the brighter light which shall be shed on all things by the glory of the second advent of the Saviour, and the clearing up of what is now obscure in the splendours of the heavenly world. The point of comparison is between the necessary obscurity of prophecy, and the clear- ness of events when they actually oc- cur — a difference like that which is ob- servable in the objects around us when seen by the shining of the lamp and by the light of the sun. The apostle directs the mind onward to a period when all shall be clear — to that glori- ous time when the Saviour shall re- turn to receive his people to himself in that heaven where all shall be light. Comp. Rev. xxi. 23 — 25; xxii. .'3. Meantime, we should avail ourselves of all the light which we have, and should apply ourselves diligently to the study of the prophecies of the Old Tes- tament which are still unfulfilled, and of those in the New Testament which dirert the mind onward to brighter and more glorious scenes than this world has yet witnessed. In our darkness they are a cheering lamp to guide our feet till that illustrious day shall dawn. Uomp. Notes on 1 Cor. xiii. 9, 10. *!! And the day-star. The morning star — the bright star that at certain pe- riods of the year leads on the day, and which is a pledge that the morning is about to dawn. Comp. Rev. ii. 28 ; xxii. 16. ^ Arise in your iiearts. On your hearts; that is, sheds its beams on your hearts. Till you see the indi- cations of that approaching day in which all is light. The period referred to here by the approaching day that is to difi'use this light is, when the Sa- viour shall return in the full revelation of his glory — the splendour of his king- dom. 'I'hen, all will be clear. Till that time, we should search the pro- phetic records, and strengthen our faith, and comfort our hearts, by the predic- tions of the future glory of his reign. Whether this refers, as some suppose, to his reign on earth either personally or by the principles of his religion uni- versally prevailing, or, as others sup- pose, to the brighter revelations of hea- ven when he shall come to receive his people to himself, it is equally clear that a brighter time than any that has yet occurred is to dawn on our race, and equally true that we should regard the prophecies, as we do the morning star, as the cheering harbinger of day. 20. Knowing this first. Bearing this steadily in mind as a primary and most important truth. IT That no pro- •phecy of the Scripture. No prophecy contained in the inspired records. The word Scripture here shows that the apostle referred particularly to the pro- phecies recorded in the Old Testament. The remark which he makes about prophecy is general, though it is de- signed to bear on a particular class of the prophecies. IT Is of any private A. D. 66.] CHAPTER I. 263 interpretation. The expression here used (i^i'a? £rtt7ivO£