DE fo&ffotfowndhig if a College tnthtf tfilony" DIVINITY SCHOOL TROWBRIDGE LIBRARY GIFT OF Edward Sylvester Smith BOOKS BY THE SAME AUTHOR. FREEDOM OF THE WILL. i2mo $i 50 WORKS IN TWO VOLUMES: VOL. I. ESSAYS, REVIEWS, AND DISCOURSES, izmo 1 25 VOL. II. STATEMENTS, THEOLOGICAL AND CRITICAL. i2mo 1 25 OLD AND NEW TESTAMENT COMMENTARY. INTENDED FOR POPULAR USE. THE NEW TESTAMENT. BY D. D. WHEDON, LL.D. FIVE VOLUMES. 12111a. Per Volume, Cloth, $1 SO ; Morocco, Extra, $4 50 ; Half Morocco or Half Calf, $2 50. VOL. I. MATTHEW AND MARK. VOL. II. LUKE AND JOHN. VOL. III. ACTS AND ROMANS. VOL. IV. CORINTHIANS TO SECOND TIMOTHY. VOL. V. TITUS AND REVELATION. THE OLD TESTAMENT. Edited by D. D. WHEDON, LL.D. EIGHT VOLUMES, I2mo. Per Volume, Cloth, -------- $2 25. VOL. I. GENESIS AND EXODUS. By Milton S. Terry, D.D , and Fales H. Newhall, D.D. VOL. II. (In Preparation.) VOL. III. JOSHUA. By D. Steele, DD. JUDGES TO II SAMUEL. By Milton S. Terry, D.D. VOL. IV. KINGS TO ESTHER. By Milton S. Terry, D D VOL. V. PSALMS. By F. G. Hibbard, D.D. VOL. VI. JOB. By J. K. Burr, D.D. PROVERBS. By W Hunter D.D. ECCLESIASTES AND SOLOMON'S SONG bJ A. B. Hyde, D.D. ' ' VOL. VII. ISAIAH. By H. Bannister, D.D. JEREMIAH, AND THE LAMENTATIONS OF JEREMIAH. By F. D. Hemen- way, D.D. VOL. VIII. (In Preparation.) ongltMde Em a (HuJcartst 1 opolis \ ti = (Tixrruii ^—"^1 7^ rt K K J J^i I T » V X 1 A, x^sNrV w tf^Sk' - to, '->-<>•€> 3.', Gxeemriah COMMENTAET THE NEW TESTAMENT. limii&ta tax fuplar 8se. By D. D. WHEDON, LL.D. VOLUME V. TITUS-EEVELATIOK NEW YORK: HUNT & EA TON. CINCINNATI : CRANSTON &¦ STOWE. Copyright 1880, by PHILLIPS & HUNT, New York. PREFACE The present volume closes our entire Commentary on the New Testament. It is a work which has occupied the mind of the author through intervals of a period of twenty-five years. It is with humble gratitude to God that he closes his task. The generous acceptance with which it has been received has been an inspiring incentive to his labours. The writer has, during that time, passed from the meridian to the evening-side of life. Yet he hopes that, with reader as well as writer, the zest of the work will be found as fresh at the closing chapters of the Apocalypse as at the opening chapters of Matthew. The Commentary on the Old Testament, from the hands of a number of eminent biblical scholars, is in progress, and will, we trust, be completed by the close of another quadrennium. For the notes on First and Second Peter (with the exception of the last of the Second Epistle) we are indebted to Rev. D. A, Whedon, D.D. D. D. W. .Illustrations. FACE Map of iee Travels op St. Paul Fiont. View ai»d Map of the Island of Patmos 330 View op Smyrna from the Harbour 345 The Theophanic Throne 361 INTRODUCTION TO THE EPISTLE TO TITUS. As the Epistle to Titus is a sort of abridgment of the First to Timothy, so Titus himself appears like a fainter edition of Timothy. Both were chosen by the Apostle Paul, as young men most likely to be a sort of continuation of himself after his earthly ministry should be closed. Hence his solicitude that they should possess and maintain the true type of his Christian doctrine, morality, and church organ ization. Paul calls Titus "my partner and fellow helper;" but of Timothy he had said, "I have no other like-minded." Of Titus we know nothing from the Book of Acts; and learn all we know from four epistles — Galatians, II Corinthians, II Timothy, and the present Epistle. His Latin name, Trrus, indicates, but does not prove, that he was a Roman, as we know he was a Gentile. He was converted from pagan ism to Christianity by Paul, and so is called by him his "own son." He went with Paul to the Council of Jerusalem as an uncircumcised Gentile Christian, and was not permitted by Paul to be circumcised. The apostle had, indeed, himself circumcised Timothy, when it was possible so to do, on the ground that circumcision was a matter of indifference; but when, at the Council of Jerusalem, it was claimed by eminent leaders that circumcision should be a permanent part of Christianity, Paul promptly made Titus a test case. And when he was not compelled to be circumcised, the victory of emancipation from Jewish ritualism was decisive. Titus, then, had the conspic uous honour of being the typical uncircumcised Christian Gentile. Thenceforth the Judaistic party slowly waned, until it finally expired. Titus was next employed in a more active mission, in which he won the apostle's high commendation. Paul, during his long min istry at Ephesus, undertaking to collect a pecuniary contribution in behalf of the poor saints at Jerusalem, sent him, attended by other brethren, on that errand to Corinth. At the same time, being anxious as to the effect of his first severe epistle on the allegiance of the Corinthian Christians, he engaged Titus to ascertain about that matter 6 INTRODUCTION TO THE EPISTLE TO TITUS. and to report in person to him. Under the pressure of failing health, Paul became intensely anxious for Titus to return with his report. He left Ephesus and went northward to Troas, hoping there to see Titus, but no Titus came. He then crossed the Hellespont and passed over into Macedonia, where, to his great joy, Titus appeared, and reported that all was well at Corinth.* The apostle returned him to Corinth, with his Second Epistle, to complete the work of the collec tions. With such ability and probity did he distinguish.himsclf in this mission, that Paul dared confide to him the high responsibility of organising and controlling the Christian bodies in the island of Crete. But from the mission to Corinth (A. D. 57) to the vicar-apostolate in Crete (67) was a long interval, during which we catch no glimpse of Titus. Paul had meanwhile passed from middle life to a somewhat premature agedness, and Titus had attained the bloom of manhood. Together they were labouring in Crete, and when St. Paul left the island he left it in charge of Titus. How long after that departure, or from what locality, this epistle was written, cannot be precisely decided. It could not be long, for the epistle describes the work of organiza tion as yet to be completed. It was written, perhaps, from Asia Minor, when the apostle was about to start for Nicopolis, where he proposes to collect a force of Christian preachers. To that assemblage he in vites Titus; but whether the latter ever went to Nicopolis we know not. At Nicopolis, it is supposed, St. Paul was apprehended and con veyed to Rome. Titus was with him in his prison at Rome. But before Paul's trial he departed, doubtless for good reasons, to Dal matia. There the New Testament record leaves him.t Traditionally both Dalmatia and Crete claim Titus as their first bishop; the former faintly, the latter boldly. Candia, the modern Cretan capital, professes to be his burial place. There exists an ancient Greek fragment of a "Life and Acts of Titus," professedly written by Zenas the lawyer, in which Titus is styled Bishop of Gor- tyna. On the ancient site of Gortyna are the ruins of a magnificent old church of St. Titus. "St. Titus" was the watchword of the Cretans in resisting the invasion of the Venetians. When the Vene tians conquered Crete, the antiphonal worship was adopted, in which the Venetians chanted "Holy St. Mark, defend us," and the Cretans responded, "Holy St. Titus, defend us." There is extant an able panegyric by Andreas tlie Cretan, published in 1644, possessing some interest. Andreas tells us that Titus was a descendant of the ancient * Compare our Introduction to 2 Corinthians. t Consult, with our notes, Gal. 11, 1, 8 ; 2 Cor . ill, 18 ; vill, 6, 16-23 ; 11, 12, 18 ¦ yli 6-16 s 2 Tim. It, 10. ' ' INTRODUCTION TO THE EPISTLE TO TITUS. 7 Cretan judges, Rhadamanthus and Minos; that early in life he ob tained a copy of the Hebrew Scriptures and learned the language in a brief time ; and that he was present at the Council of Jerusalem. He loftily eulogizes Titus as "the first foundation of the Church of the Cretans ; the pillar of the truth ; the prop of the faith ; the silenceless trumpet of the evangelic preachings ; the sublime echo of the tongue of Paul." All this seems to show, that, however little this epistle compliments the Cretans, the Cretans contrived to be very proud of the epistle. There is an antecedent probability that Titus would, during the rest of his life after the death of Paul, retain a sort of special relation to Crete as its proper apostle, and the specific assign ment of his connexion with Gortyna can hardly be rejected as purely fabulous. By its position — a little east of the centre of the Mediterranean — Crete was in the highway of the early Christian missionaries. It had, as our map will show, Palestine and Cyprus on its east ; Asia Minor, Patmos, with its sister isles, and Italy, on its north ; and Paul touched upon it in his disastrous voyage from Syria to Rome. Cretans were present at the Pentecost ; and how early sporadic clusters of Christians existed on the island we can only conjecture. Paul and Titus found them in their dispersed state, and it became the task of Titus, as in structed in this letter, to indoctrinate them in the orthodox faith, to frame them to a Christian morality, and to organize them into a body of efficient Churches. Paul and Titus must have found in Crete a half-civilized, turbulent people, proud of their supposed, antiquity, and intensely patriotic. Homer tells us of "the hundred-citied Crete," and its pre-historic judges, Minos and Rhadamanthus, were so just as to be appointed, after their death, as judges in Hades. The justice of their ancestors, however, was not inherited by the Cretans, as they were celebrated by the ancient writers for piracy, lying, and every form of dishonesty, and even at the present_day they are described as "the worst char acters of the Levant." The island was successively conquered by the Romans, Saracens, Venetians, and Turks, under the last of whom it now is, though aspiring for a union with the kingdom of Greece. The present epistle and the two to Timothy are called the Pastoral Epistles. Their whole tonej style, and peculiar phrases indicate that they were written near the same time, in the advanced age of the apostle, and a mature state of the Church. As a lesser composition covering the same ground, this seems to have been written after the First to Timothy ; and as we know that Second Timothy was the last epistle written before St. Paul's martyrdom, this would, in the order of time, come between the two. As to its authenticity, the same remarks 8 INTRODUCTION TO THE EPISTLE TO TITUS. may be applied to it as to First Timothy in our Introduction to that epistle. It is sad to remark, that the Christianity of Paul and Titus proved hardly more successful in forming the Cretan character to a high model than did the justice of Minos and Rhadamanthus. The emphasis with which St. Paul insists on a Gospel which shall reveal itself in external life and character — that shall give honesty to the knave, purity to the unchaste, humanity to the cruel, peaceableness to the turbulent, civilization to the rude and uncouth — is earnest and persist ent. He projected the bringing the reckless sailors, the wild moun taineers, and the cheating townsmen of Crete to a civilized Christianity. But with what a dexterity every thing of the practical and life-long element of Christianity can be eluded 1 Crete belongs now to the "Holy Orthodox Church," but a Christianized paganism has trans formed the legendry of saints into a mythology ; a luxuriant ritual ism has sought salvation by trinkets and genuflections ; a romantic reverence for sacred localities and mementos has substituted itself in place of the downright Christian pieties, virtues, and honesties. As through the ages Christian civilization has advanced, Crete has, doubt less, advanced ; yet preserving the same sad relative immorality amid surrounding peoples. ORDER OF THOUGHT IN THE EPISTLE. 1. Apostolic Title and Address i, 1-4 2. Portraiture of the Suitable Eldership for Crete i, 5-9 3. Contrasted Portraiture of the Cretan Errorists i, 10-16 4. Portraiture of a true Christian Laity under true Teaching. ii, 1-15 5. Miscellaneous Injunctions iii, l-ii 6. Concluding Directions, Personal and Official. iii, 12-15 THB EPISTLE TO TITUS. CHAPTER I. PAUL, a servant of God, and an apostle of Jesus Christ, ac- a2 Tim. 2. 25. CHAPTER I. Apostolic Title and Address, 1-4. 1. Paul — See note on 1 Timothy i, 1. Servant of God . . . apostle of . . . Christ — An antithesis of the general against the special. He is God's ser vant, as a generality, shared with' all good men; but apostle of Christ is his rare specialty, shared with a choice very few. The and of the English translation, which obscures the antith esis, should be but. The whole pas sage, after this divine epithet apostle, to the end of verse 3, is an expan sion of the great import of that epithet; an assertion of the divinity of Paul's office, as based upon the divinity of the gospel system, with which it accords, and of which it is an integral part. It takes the whole three verses to fully express Paul's style and prerogative as apostle, preparatory to his to Titus, mine own son. Even then it is but a summary of his self-assertion in Part First of 1 Timothy, as shown in our Plan, voL iv, p. 411. Hence this is an official letter — a certificate and a diploma, which apostolically authenti cates Titus to the Churches of Crete, while it warns him to stand firmly and exclusively upon the high apostolic platform as against surrounding error- ists. According to — See notes on this phrase Eph. i, 9 and Rom. xvi, 25-27. In that passage of Ephesians the Greek Kara, according to, occurs five times, as here four times — an occult proof that Paul was author of both ; so occult-indeed, as to have escaped the critical commentators. "We are, also, warned thereby from giving 'different cording to the faith of God's elect, and "the acknowledging of tbe truth bwhich is after godliness; 61 Tim._3. 16; 6. S. meanings to the words in the different parts of this passage. The apostleship, as an institute, accords with the whole Gospel as a doctrine and a plan. Both, fitting to each other, form the divine system. This apostleship accords with the faith of God's elect, as being em braced therein in tlie belief of aU the faithful. Hence the substitution by Alford (following Huther) of for, in stead of according to, is not only un justified by the Greek, but contrary to Paul's special use of the word Kara, and unrequired by the current of this passage. The faith of God's elect — Namely, that faith by which they be come and stay the chosen of God — harmonizes with and sustains the apos tolate; and if any professed faith re jects it, as does the prevalent Jewish fabulism, it is not the faith of God's elect. And hence tlie apostolate of St Paul accords with the genuine ac knowledging of the truth which is after (Kara, according to) godliness. The meaning is not (as "Wiesinger, Hu ther, Alford, and others) that the apos tolate is "for," that is, conducive to, the acknowledging, but that the aposto late, and a right acknowledging, corre spond and are firmly bound together. He who questions the apostolate does not acknowledge the truth. Accord ing to — Another Kara, which all are obhged to render rightly. The apostle ship accords with just that truth which accords with godliness, or piety. God liness is u, rectitude of heart and faith in communion with God, and under control of the Divine. Yet the divine name does not enter into the Greek word, which ^prd is compounded of rv, 10 TITUS. A. D. 67. 2 lcIn hope of eternal life, which God, dthat cannot lie, promised 1 Or, For. cl Tim. 1. 1 ; chap. 3. 7. (right,) and ae/3ea, (worship,) and signifies true devotion, or piety. The words of Chrysostom, approvingly quoted by Huther, do not hit the mark: "Other truth there is which is not according to godliness, as truth of agriculture or trade." St. Paul's phrase is not op posed to any secular truths, but only to the pretended truths, though real falsehoods, of Gnosticism and fallen Judaism, with which both Timothy and Titus were to contend in their respec tive charges. For throughout this en tire paragraph of St. Paul's self-asser tion, the opposition of the Ephesian and Cretan gainsayers is silently presup posed. His office is in accordance with God's truth j their teaching is in ac cordance with a conscience defiled. Verse 15. The truth which is after godliness — It must be emphatically noticed that this accordance and iden tification of truth with rectitude is St. Paul's leading test of his true Chris tianity. To stay Christian, as he holds Christianity, is to stay (verse 8) sober, just, holy, temperate ; to leave Chris tianity and relapse into heathenism, or run into Gnosticism, is to become like the Cretans, (verse 12,) or like the reprobate, (verse 16.) It is, therefore, not of mere theoretic or doctrinal truth, but it is of reformatory, saving, divine truth — truth which is after godliness — that he is, and Titus in his place must be, the unflinching cham pion at Crete. He purposes to raise Crete into a true Christian civilization through his Gospel and organized Church. 2. In hope — Literally, upon hope. But what is it that rests upon this hope ? Alford, translating it in hope, misses by saying it is the whole clause after apostle, from not seeing that the whole passage to verse 4 expands St. Paul's apostle. Paul is apostle, ac cording to godliness ; and based upon hope, etc., to end oi verse ii. The apos tolate is based, not, as is the mission of the gainsayers, (verse 9,) upon Jew ish fables, (verso 14,) but upon a hope of eternal life, eternally promised by dNum. 23. 19; 2 Tim. 2. 13. a trutlif ul God. This is his and Titus's platform over all rival systems in Crete. Eternal life — ^Eonic life; that life which belongs to the endless and glo rious aeons, ages, or time-worlds, of the future. See notes on Matthew xxv, 46; Galatians i, 4, 5; Ephesians i, 10. In this transcendent object of hope St. Paul's Gospel stood alone. Cannot lie — Literal Greek, untying. Hence the assured fulfilment of the apostolic hope. Before the world began — Tlpb xpovuv atcuviwv, before ceonic times; before the time-worlds began to roll on their events; from the anterior eternity. See notes on Gal. i, 4, 5 ; Eph. i, 4; ii, 2 ; and 2 Tim. i, 9. As Alford rightly says, against Huther, the same phrase in 2 Timothy i, 9 forbids inter preting it here as merely equivalent to ciic' a'tuvoc, "from of old." Luke i, 70. Tho promise, from eternity, is explained in our note to Eph. i, 4, 5, 9. From his very, nature God eternally promises eternal life to all who come into accord and unison with himself. The temporal promises of eternal things in the Gospel are the external expres sions of the true eternal promise. And so the apostle declares that tho seonic life of the gospel hope is not a thing of to-day, but lies in ideal in the ante rior eternal ages. And hereby is, per haps, made clear tlie error of Huther, who tells us that if tlie phrase means from eternity, then promised must mean decreed. Just as if a mental promise, and that a conditional one, too, could not be as truly eternal as a mental decree I And he quotes tlie questionable authority of Calvin, who says : " As the phrase treats of a prom ise, it does not embrace eternal ages, so as to bring us to before the world began, but teaches us only that many temporal ages had passed since the promise was made." But tlie true meaning is, that there are the " prom ise and potency" of holy and blessed union with God himselt for all who thereto consent in his own appointed way; an eternal election of all who voluntarily come into that election. A. D. 67. CHAPTER I. 11 •before the world began; 3rBnt hath in due times manifested his word through preaching, ' which is committed unto me h according to the commandment of God our Sav iour ; 4 To 'Titus, k mine own son after 'the common faith: "Grace, e Romans 16. 25; 2 Tim. 1. 9; 1 Peter 1. 20. fi Tim. I. 10. a 1 Thess. 2. 4 ; 1 Tim. 1. 11. ft 1 Tim. 1. 1 : 4. 10. (2 Cor. 2. 13 ; & 6, 16; GaL 8. 3. . Make that depend upon saved, and verse 1 describes the divine outcome of the whole process. We, then, are saved, by means described in verses 5, 6, in order that we might be heirs of hope and glory. Being justified — As Al ford notes, this may be rendere 1 having been justified, and so be refei red back to our first pardon. Or, better, we may identify it with the " justifieth " of Rom. viii, 33, by which God contin uously exonerates tho faithful believer from charges of guilt and condemna tion. Heirs — What kind of heirs? Heirs (as divinely defined in the fol lowing clause) according to the hope not of a mere temporal patrimony, but of eternal life. Concluding Directions Official and Personal, 8~15. Terse 8 tells Titus what he must do; verse 9, what he must avoid; verses 9, 10. how he must deal with inveter ate heretics. A. D. 67. CHAPTER III. 21 8 *This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful 'to maintain good works. These things are good and profitable unto men. 9 But "avoid foolish ques tions, and genealogies, and con tentions, and strivings about the . 1 Tim. 1. 15 ; chap. 1. 9. r Ver. 1. 14 ; chap. 2.14. si Tim. 1. 4; 2 Tim. 2. 23; chap. 1. 14. 1 2 Tim. a 14. i! 8. This., .saying — Trustworthy is the statement; namely, the statement of 5-1. Affirm constantly — As the sum and substance of that Gospel which the errorists oppose, but which Crete must be made to hear and be hove. That — In order that. Titus's constant affirmation of the Gospel aims at the end of reforming and saving men. The purpose of the doctrine is, to transform the pagan and the Jew to holy Christians. Maintain good works — By shunning the prevalent Cretan vices, and exhibiting all the Christian virtues. Profitable unto men — Making them holy and happy. 9. But, introduces the contrast of the unprofitable to the profitable of the last verse. These foolish ques tions, etc., (note 2 Tim. ii, 23,) are the reverse of the above faithful saying. Genealogies — Note, 1 Tim. i, 4. By them we cannot be saved, (verse 5,) nor justified, nor (verse 7) made heirs. They amuse, bewilder, demoralize, and destroy. 10. A heretic — A maintainer of the above profitless dogmas, yet in the Church, seeking to form a party. Ad monition — That his are not Christian doctrines, and that the Christian Church is not the place for their propagation. Reject — Rather, abandon, let alone. And as the Church is supposed to fol low its bishop, the Church will leave him to his own fellowship. 11. Subverted — He has ceased to he a behever, and has become, per haps, a Gnostic. He has gone over from St Paul to Simon Magus. He has ceased to be a true Christian, and has become a true Cretan. Condemned of hi"!?"'1*' — By his persistent mainte- law; ' for they are unprofitable and vain. 10 A man that is a heretic, u after the first and second admoni tion, "reject; 11 Knowing that he that is such is subverted, and sinneth, " being condemned of him self. 12 When I shall send Arte- mas unto thee, or ' Tychicus, be diligent to come unto me to Nicop- «2Cor. 13.2. sMatt. 18. 17; Rom. 16. 17! 2 Thess. 3. 6; 2Tim. 3.5; 2 John 10. wActs 13. 46. 0) Acts 20. 4 ; 2 Tim. 4. 12. nance of his heresy he -pronounces his own anti-Christianity. He is,» there fore, self-defined and self-judged. Tou need not utter any excommunication nor any anathema, he is condemned of himself! 12-15. These closing personal di rections, if not written by St. Paul, must have been fabricated by a forger with great particularity, to make tho letter appear to be his. 12. Artemas — Though named, and probably sent, for this high mission as superintendent of Crete in Timothy's place, he is nowhere else in the epis tle mentioned. Tradition makes him to have been bishop of Crete. Tych icus was probably sent to Ephesus to fill the place of Timothy while the lat ter was visiting the apostle. Sae note on 2 Tim. iv, 12.. So that a substi tute was provided both for Timothy at Ephesus, and for Titus at Crete, on their leaving. Nicopolis — Signifying victory-city, was a favourite name be stowed upon a number of cities; but scholars are generally agreed that this COIN OF NIOOPOLI8 IN EPIR08. On tbe obverse the head of Augustus, with the legenl "Founded by Augustus;" on the reverse a figure of Victory, with tbe legend " Nicopolis the sacred." Nicopolis was the city founded at Actium by Augustus as a monument of the victory by which he became em- 22 TITUS. A. D. 67. peror of Rome and sole master of the ci vilized world. This took place about thirty years before St. Paul gathered his little apostolic band within its walls. It was situated on the western shore of Epirus in Greece, and looked out over the Adriatic Sea towards the Italy and the Rome over which the PLAN OP NICOPOLIS AND ITS VICINITY. spot had made Augustus the lord. On its northwest it looked towards tlie Illyricum where Paul had preached, and tho Dalmatia which Titus soon visited. Tho city was now prosperous, and its easy communication with the various points of tlie world rendered it a promising rallying point for Christian missions. Here, probably, Paul was pro- jectmg a system of Christian enterprise. and for this purpose invited Titus and Timothy to be on hand. Whether the assemblage took place we know not Probably Paul was there apprehended A. D. 67. CHAPTER III. 23 olis: for I have determined there to winter. 13 Bring Zenas the lawyer and r Apollos on their jour ney diligently, that nothing be wanting unto them. 14 Ami let ours also learn z to ' maintain cooil » Acts 18. 84. s Verse 8. 30r, profess honest trades, Eph. 4 28. and taken to Rome and martyrdom. Winter — 2 Tim. iv, 24. Bring — Bather, send or forward on their jour ney. Titus should, as superintendent of Crete, see that these apostohc evan gelists should be provided with trav elling expenses for their journey. Ze nas— Contraction of Zenodorus, (gift of Jove,) as Apollos is contraction of Apol- lodorus, (gift of Apollo.) See our vol. ii, p. 11. The lawyer — A professed mas ter of either Jewish or of Roman law. Apollos — This is the last mention of this " eloquent man," and fully shows that he was faithful to Christ and to Paul to the last. See notes on Acts xviii, 24-28. 14. Ours — Our Christian converts; who should learn to be liberal contrib utors as well as Titus. Good works for necessary uses — Benevolent con- works for necessary uses, that they be *not unfruitful. 15 All that are with me salute thec. Greet them that lovo us in tho faith. Grace be with you all. Amen. a Romans 15. 23: Philippians 1. 11 ; 4. 17; Col ossians 1. 10 ; 2 Peter 1. & tributions to necessary expenses. Un fruitful — Unproductive of benefit to the Church and world. He who is fruitful in holy emotions and holy pro fessions should never be barren in lib eral benefactions. 15. All... with me— Though Paul now calls Titus and others to him, there are a number with him. These were his retinue (see notes Acts xx, 4, and xxi, 18) of fellow-labourers. They came and went by his direction. Love us — Christian acquaintances who specially cherished his remembrance. You all — Not all the Churches of Crete, but all the attendant labourers of Titus. It was a salutation from Paul's retinue to Titus. The subscription affirming that the epistle was written from Ni copolis is clearly erroneous, as is shown by the word there in verse 12. INTKODUCTION TO THE EPISTLE TO PHILEMON. This epistle is a beautiful pendant to Colossians. It is written from the same Roman prison, sent by the same messengers, to the same Asiatic city. Philemon is not greeted among the greeted Colossians, because he has an entire epistle devoted to himself and his. We know, therefore, the date and the circumstantials of this letter. Onesimus, a slave of Philemon, of high qualifications, having run away from his master took refuge at Rome, and was there converted under the ministry of St. Paul. Nothing could be more forlorn than the condition, or more desperate than the associates, of a loose slave in the Blums of the Roman capital ; and as Onesimus was acquainted, doubt less, with Paul, at least by reputation, it was quite natural that the fugitive should take refuge with him, feel contrition for his sins, and accept the religion of the apostle and of his master. The apostle's heart was deeply touched by the penitence of Onesimus, feeling for him a parental affection as a spiritual father, and realizing his future value in consequence of his conversion. This feeling of valuation is evinced by the fact that Paul named him, slave as he was, with honour in his Epistle to Colosse, as "a faithful and beloved brother." He- nevertheless, foregoes the advantage of his ministry with himself at Rome, and sends him back to Philemon with this letter. As it is a great boon he is asking of Philemon — nothing less than reception, par don, and emancipation — the letter tasks the strongest powers and deepest feelings of the apostle's head and heart. He opens with a cordial greeting to Philemon and his associates ; passes a high eulogy on the Christian character of his friend ; earnestly supplicates that Onesimus may be received as a brother, not as a slave ; indicates his hopes of his future usefulness ; pledges himself to right all the wrong he had done; and implores Philemon, by his own spiritual debt of conversion, to receive Onesimus as he would Paul himself. Perfectly aware, as we are, that the current of commentators denies that St. Paul indicated emancipation, we see not the first good reason to doubt the fact. To suppose that it required all this energy of expostulation INTRODUCTION TO THE EPISTLE TO PniLEJION. 25 on the part of our great apostle to induce the devout and generous Philemon to receive his returned and converted fugitive without in flicting death, torture, or the branding iron, according to Roman law, is, on the face of it, to suppose him worse than a respectable heathen slaveholder. On the contrary, the reverse view throws a luminous beauty over the whole epistle. And in connexion with this should he taken the clear and more than ordinarily trustworthy traditions in regard to the honourable subsequent history of Onesimus. Says Alford:— "In the apostolic Canons lie Is said to have been emancipated by his master, and in the apostolic Constitutions to have been ordained by Paul himself Bishop ol Beraea in Macedonia, and to have suffered martyrdom in Borne. — Niceph. A. E., iii, 11. In the Epistle ol Ignatius to the Ephesians, we read, chap, i, p. 645, 'I have received, there- lore, your whole community in the name ot God, through Onesimus, a man ot inexpressible love, and your bishop in the flesh, whom I pray you by Jesus Christ you would love, and that you would all seek to be like him. And blessed be He who has granted unto you, being worthy, to obtain such a bishop.' It is just possible that this may be om Onesimus. Tbe earliest date which can be assigned to the martyrdom of Ignatius is A. D. 107 ; that is thirty-five years after the date of this epistle, supposing Onesimus to have then been only sixty-five. And even setting Ignatius's death at the latest date, A. D. 116, we should still be far within the limits of possibility. It is at least singular that in chap, ii, p. 645, immediately after naming Onesimus, Ignatius proceeds, ' I would be refreshed of you always.' Compare Phil. 20." Eusebius classes this epistle among the unquestioned in antiquity, and it is quoted by Tertullian, Origen, and Jerome. The fact that, as noted on the first verse, it was addressed not only to Philemon but to the Church at his house, gave this epistle a churchly reading, (see on vol. iii, p. 5,) and thereby secured its publicity and its perpetuation in the New Testament canon. It has ever been held to be a rare speci men of the epistolary for its skilful address, its delicacy, and the depth of its Christianity. THE EPISTLE TO PHILEMON PAUL, *a prisoner of Jesus Christ, and Timothy our broth er, unto Philemon our dearly be- a Eph. 3. 1 ; 4. 1 ; 2 Tim. 1. 8; verse 9. NOTES ON PHILEMON. Address and Greeting, 1-3. Bt a pleasant climax St. Paul in cludes in his address not only Phile mon, but his household and his house- church. Tet as soon as the greeting closes, he drops all reference not only to his own associate, Timothy, but to all addressed, save Philemon alone. He cannot address a note to Philemon and leave Philemon's Christian circle unnoticed. In that circle St. Paul is truly at home ; with gentle humour he plays upon their names; and ho un ceremoniously directs them to pre pare lodgings for himself, not doubting that his personal coming is an object of their prayers. 1. Prisoner of Jesus Christ — Note on Ephesians iii, 1. A playful parody here on his higher title of apostle of Christ. "We may safely assume that St. Paul habitually applied this phrase to himself with genial pleasantry, while imprisoned, as a title at once of hu mility and honour. Bp. Wordsworth piquantly remarks, " There was some appropriateness in introducing himself as a 'bondsman of Christ,' in a letter where he pleads the cause of a bond slave." Timothy our (or, rather, the) brother. Timothy, when addressed by Paul, was a son; when named to others, was elevated to the style of brother. Fellow labourer — In noting St. Paul's play upon the names of these friends, observe that Philemon means friendly, Archippus means cavalry cap tain, and Onesimus means profitable. Honco the first is his co-worker, the second is his fellow soldier, and the loved, band fellow labourer, 2 And to our beloved Apphia, and 'Ar chippus dour fellow soldier, and to 6 Phil. 2. 25- oCol. 4. 17.- third was once (verse 11) unprofitable. Cowper, the poet; rebuking the witti cisms of clergymen, places St. Paul be fore them as a model of perpetual seri ousness ; giving them leave, if they can find one playful passage in his writ ings, to preach jokes forever. The pleasantries of this epistle suggest that Cowper's taste was slightly over-pu ritanical, and give us the idea that, in his circle of private friends, St. Paul, while holding his apostleship ever visible in the background, was often a cheery companion. Genial pleasantry, avoiding broad levity, vul garity, indecency, and malignity, is an amiable and Christian quality. It is 'healthful to mind and body, takes re- pulsiveness from piety, and sheds a rightful happiness around the circle. How, where, and wheu Philemon had been Paul's fellow labourer, is un known. It is not clear that Paul had ever been at Colosse; but Philemon may have been his convert, and subse quent assistant in establishing Chris tianity in the neighbouring city of Ephesus. 2. Apphia — The Ron an name Ap- pia; doubtless designating Philemcn'a wife. Tradition honours her as a mar tyr with her husband. Archippus — Signifying "master of horse," and so Paul's fellow soldier. This heroic ti tle confirms the belief that Col. iv, 17 (where see note) was a word of cheer to him, and not of reproof. Church in thy house — Notes on Eom. xvi, 5 ; 1 Cor. xvi, 19 ; and Col. iv, 15. Prom the last passage it is certain that there were at least two house-churches in Colosse. Probably there were several, A. D. G3. PHILEMON. 27 e the Church in thy house : 3 f Grace ¦*o you, aud peace, from God our Father and the Lord Jesus Christ. 4 s I thank my God, making men tion of thee always in my pray ers, 5 h Hearing of thy love aud faith, which thou hast toward the Lord Jesus, and toward all saints; 6 That the communication of thy sRom. 16. 5; 1 Cor. 16.19. — -/Eph. 1. 2. — - 9 Eph. 1. 16 ; 1 Thess. 1. 2 ; 2 Thess. 1. 3. A Eph. each with its own churchly organ ization, and collectively forming the Church of Colosse addressed by St. Paul's epistle. A number of house- congregations would require several sets of elders and deacons; which would naturally require a president- presbyter or bishop for the city, in cluding suburbs. A wealthier member supphed a room, or, perhaps, the court of his house ; and his home became a " meeting-house," a " church." The Greek commentator, Theodoret, fifth century, says : " Philemon was a citi zen of CoIosseb, and his house still remains in that city." Its double char acter as church and residence might render it memorable and traditional. Though the matter of Onesimus was personal between St. Paul and Phile mon alone, yet it would possess an interest for the entire coterie that met for worship in Philemon's court. An epistle from the great apostle, and glad news from the fugitive Onesimus, would raise a stir in the hearts of the little band, and form rich topic for listening ears and praying lips. Devout recognition of the richness of Philemon's Christian character, 4-7. From, this point all are forgotten but Philemon, who is addressed in the sec ond person singular. And preparatory to the great request of verse 10 Paul testifies the high tone of Philemon's Christianity, grounding the request in his Christian fellowship. 4. My God — Note, Acts xxvii, 23. Always quahties thank. 5. Hearing — This participle is, in the Greek, a continuous present; constantly hearing, and so moved to make men- faith may become effectual 'by the acknowledging of every good thing which is in you in Christ Jesus. 7 For we have great joy and con solation in thy love, because the bowels of the saints '¦are refreshed by thee, brother. 8 Wherefore, 'though I might be much bold in Christ to enjoin 1. 15 ; Col. 1. 4. i Phil. 1. 9, 1 1.— * 2 Cor. 7. 13 ; 2 Tim. 1. 1C ; ver. 20. 1 1 Thess. 2. 6. tion of you in my prayers. Thanks for his convert's present piety prompted prayer for his higher spiritual attain ments. Philemon, he heard, manifested faith, not only toward the Lord Je sus, but he manifested his faith iu Je sus toward all saints. 6. That — Depending on prayers in last verse, showing for what St. Paul prayed in Philemon's behalf. Com munication — Rather, communion, or common sharing with others in some one interest. Thy faith — Greek, the faith, showing the interest in which the communion was. Render the phrase thus : Tlie communion of the faith. You — The proper reading is us, referring to the body of participators in the com mon faith. Acknowledging — Rather, knowing by experience, or experiencing. In us. depends upon experiencing. Ren der the whole : That thy sharing of the faith may be efficient in (or to) the ex periencing in us of all that is good, unto (the glory of) Christ Jesus. 7. Bowels — A term thrice used in this epistle. Because the bowels are very sensitive to our deep emotions, and are a central part of the man, the term is used to signify our strongest affec tions and movements of feeling. Tho saints — Not only of Colosse, liut of other parts, visiting and entertained at Philemon's hospitable home. Brother — Emphatic, from final position in the paragraph, as it is the last word in the Greek of the Epistle to the Galatians. Eeqaest for the kind reception of Onesimus, 8-21. 8. Wherefore — The request is made in view of the high Christian character of Philemon, as described in the preced ing paragraph. Enjoin thee — Paul 28 PHILEMON". A. D. 63. thee that which is convenient, 9 Yet for love's sake I rather be seech thee, being such a one as Paul the aged, mand now also a prisoner of Jesus Christ. IO I beseech thee for my son "Onesimus, "whom I have begotten in my bonds: tk Verse 1. n Col. 4. 9.- ) 1 Cor. 4. 15 ; holds his apostolic authority in reserve, lest ho deprive Philemon of the honour of doing the noble thing freely, and from the fountain of his own Christian feehng. Convenient — An obsolete sense of the word for the becoming, tlie befitting, the suitable to thy Christian character. And, for the Christian, the highest befitting is the highest right, pure, generous, and magnanimous. Phi lemon must do the befitting to the high picture Paul has given of him. 9. Being such — Alford, and others of the best class of commentators, place a period before being, a comma after such, and a comma after Christ. The following as, then, does not corre spond with such; and such refers to Paul as being entitled to enjoin, as above. Being such, (as might enjoin thee,) being Paul the aged, being also Christ's prisoner — for these three mo tives he does beseech. He is thus triply a supplicator for Onesimus, plac ing his own personality as pleader in front of his client. The aged — The veneration for his own age, for his long antecedents of toils, imprisonments, and martyrdoms, must plead for Onesimus. Paul was " a young man " at the mar tyrdom of St. Stephen, (Acts vii, 58,) but as he was then clothed by the San hedrin with plenary authorities, and was himself a member of the Sanhe drin, he was, probably, not less than thir ty years of age. Supposing this to have been A. D. 3T, and the letter to Phile mon A. I). 63, Paul must now be near sixty. But bearing the weight of only sixty years, he bore the load of a life of labours -and excitements, and the prestige of a groat history, so as to have possessed the venerability of near seventy. But his age of sixty would im ply that Philemon, from whom St. Paul claims the deference due to age, was a 11 Which in time past was to thee unprofitable, but now profitable to» thee and to me: 12 Whom I have sent again: thou therefore re ceive him, that is, mine own bow els: 13 Whom I would have re tained with me, Pthat in thy stead Gal. 4. 19- ¦> 1 Cor. 16. 17 ; Phil. 2. S much younger man, ao that Archippus could hardly have been, as some com mentators suggest, his son. 10. My son Onesimus — The Greek order of words is, for my son, whom I have begotten in my bonds — Ones imus. Tho Enghsh order loses the re luctant delay of Paul to mention to Philemon the offensive name of the culpable runaway. The reader will trace the skill of Paul in his progres sive approach to this point from the be ginning of his epistle. Philemon, as he reads along, is led through a train of soothing preparatories, the object of which he does not suspect until he reaches this central word. AU the cir cuitous prelude is in behalf of Paul's own bond-begotten son. 11. Unprofitable — A play upon the name Onesimus, which signifies prof itable. 12. Sent again — Sent back to thee. If all slaves sent back had been sent with a hke spirit and result, a " fugitive slave law" might have been almost a Christian institution. The phrase thou therefore receive, is » reading of doubtful authority. Own bowels — My own soul and vitals. There is no allusion to paternity in th6 words. 13. In thy stead — His ministry to Paul would not, therefore, be a servile one — a waiting on the apostle's bodily wants — but such a ministry as Philemon would have rendered, namely, aid in the Gospel. Slavery in ancient times often held cultured men in its bonds. Tyro, tlie bondsman of Cicero, was a literary aid to die orator. And there is quite a probability that Onesimus was a more competent apostolic assistant than Philemon. This accounts, in some degree, both for St. Paul's profound in terest in his case, and for the traditions of liis subsequent episcopate. The ser- A. D. 63. PHILEMON. 29 he might have ministered unto me in the bonds of the gospel : 14 But without thy mind would I do noth ing; ithat thy benefit should not be as it were of necessity, but will ingly. 15 'For perhaps he there fore departed for a season, that thou shouldest receive him forev er; 16 Not now as a servant, but above a servant, ¦ a brother beloved, c2Cor. 9. 7. rGen. 45. 5, 8. sMatt. 23. 8; vice was such a subordinate ministry as John Mark, and Timothy in his early days, rendered to Paid. 14. Without thy mind. . .willingly — The same reserve as above, both as apostle and spiritual father, leaving to Philemon the chance of a free-will obedience. 15. Departed. . .season. . .for ever — A beautiful apologetic for the fugi tive. He sinned, but even his sins are divinely overruled and transformed into an instrument for the good of you both. For ever — A word suggestive of an immortal fellowship, and so intimating that it does not imply a perpetual ser vitude. 1G. Not now — Literally, no longer as a slave, but above a slave; words obvi ously signifying, both negatively and pos- itively,an end of the serfdom. To be no longer as a slave, is to cease to be a slave ; and to be above a slave, is to be out of a servile rank. This view is slightly diminished by the as, but tliat word is used to soften the boldness of his asking the abdication, by Philemon, of a legal right. We cannot believe that Paul uses so much solicitude to secure a mere receiving and exempting from torture of a penitent slave by a deeply Christian man. A short time previously to this, Paul's attention was called to tlie atroc ity of Roman slavery by a notorious pub lic event. The prefect, or " mayor," of Rome was murdered by one of his sLave3, and the whole body of his slaves, era- bracing a large multitude, including wo men and children, were publicly slaugh tered, in obedience to Roman law. It may not bo the duty of a Christian living in the centre of a slave-holding country, to manumit his slaves; but it specially to me, but how much more unto thee, ' both in the flesh, and in the Lord? 17 If thou count me therefore "a partner, re ceive him as myself. 1§ If he hath wronged thee, or owcth thee aught, put that on mine account; 19 I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how lTim.6.2;Uno.5.1. 1 Col. 3.22. u2Cor.8.23. is a public sin, in a Christian republic, to maintain a system of slavery, and it is a personal sin in every individual cit izen not to use his voice, vote, and in fluence to do away the system. Brother. . .to me — Although hu manly there had been but a transient relation, yet divinely there was a di vine tie between the apostle and his convert. Specially — As my bondage- begotten son. In the flesh . . . Lord — The human and the divine tie. The hu man tie is not perpetuated slavery, as commentators pervert the words in the flesh. Onesimus forgiven, eman cipated, a bishop, would bo humanly most dear to his former master and benefactor; divinely dear as a fellow- labourer in tho Gospel. That commen tators should cut off, by a series of ex- egetic violences, a view so obvious and so infinitely more worthy of Paul, of Philemon, and of the Gospel, looks like one-sideduess. 17. As myself — Not merely receive him, but receive him as me. Which, of course, does not mean clap the fetteps on him again, whether of servile iron or of Roman law ; but receive him as a brother, a Christian, and » Chris tiaJi minister — a partner. 18. If — A word interposed to soften the positiveness of the charge. If he hath wronged thee — By theft or embezzlement, as he had, doubtless, confessed to Paul. Or oweth thee aught^— If there is any pecuniary loss which he should make good in order to emancipation. Put. . .mine account — St. Paul will square it up. 19. Mine own hand — It is unrea sonable to suppose, as some commen tators do, that Paul took up his stilus 30 PHILEMON. A. D. 63. thou owest unto me even thine own self besides. 20 Yea, brother, let me have joy of thee in the Lord : 'refresh my bowels in the Lord. 21 "Having confidence in thy obedience I wrote unto thee, know ing that thou wilt also do more than I say. 22 But withal prepare me also a BVerse 7. wi Cor. 7. 16. a;Phil. 1. 25: 1 24. j/2Cor. 1. 11. sCol. 1. 7; 4. 12. a Acts 12. 12, 23. and wrote solely this sentence. He may be supposed to have written so brief an epistle with his own hand. And this emphatic mine own hand constitutes a good promissory note, that if Phi lemon cannot bear the pecuniary loss resulting from pardon, amnesty, and emancipation, I Paul will. Albeit — A slight stay against Philemon's en forcing tho promissory note. Owest . . . thine own self — And so art bound to what my request and thy duty' in spire thee to do. 20. Yea, brother — Earnestly and repetitively emphasizing the request. Refresh — Rather, ctvdiravoov, compose; stop the anxipus commotion of my bowels, my emotions. 21. I wrote — As if speaking to Phi lemon at the moment of his reading this letter. More than I say — Will interpret my softened requests to their fullest meaning, and do even more than I say ; will render Onesimus every Christian aid to every Christian duty, looking to a hopeful future. Here (as Dr. Hackett in Lange quotes) Alford. De Wette, Bleek, and others, recognise an allusion to emancipation not before expressed. It is a much richer con struing of the whole epistle, to say that this is an allusion to something more than the emancipation already repeat edly but delicately expressed. Personal Conclusion, 22-25, 22. Withal— Literally, But at tho same time. Prepare. . .lodging — A lodging : for ' I trust that * through your prayers I sliall be given unto you. 23 There salute thee *Epa- phras, my fellow prisoner in Christ Jesus; 24 "Marcus, b Aristarchus, cDemas, d Lucas, my fellow labour ers. 25 eThe grace of our Lord Jesus Christ be with your spirit. Amen. 6 Acts 19. 29: 27. 2; Col. 4. 10. cOn.. 4.11. di Tim. 4. 11. e2 Tim. 4. 22; 2 Peter 3.18. mandate, given with the authority of an apostle, and stih more the confi dence of a friend who knew that his coming was an object of earnest pray ers. A lodging — Which explains Philemon's hospitality in verse 1. 23. Epaphras — Abbreviated form of Epaphroditus, as Luke of Lucanus. See our life of Luke, vol. ii, p. 11. Per haps the same person as mentioned Phil. ii, 2S; iv, 18. Tho fact of both being with Paul at Rome during his imprison ment indicates this ; nor does it at all contradict this sameness, as Dr. Hackett seems to think, that ho was part of the time, as it here appears, in prison there. It is also not here said that ho belongs in Colosse, and so does not contradict the statement that he really belonged to Philippi. "We are not to suppose two persons where one is amply suffi cient to fulfil all the conditions of the two. 24. Marcus — Tlie evangelist. See his life, prefixed to his gospel in our vol. i. Aristarchus — Note Acts xix, 29. Demas — Abbreviated form of Deme trius. See notes Col. iv, 14 and 2 Tim. iv, 10. Lucas — Luke the evangelist 25. Your — In the plural, indicating that the benediction included all in the greeting of verses 1-3. Spirit— More solemn than you simply, as it is with the spirit of man that the Spirit of God communes. The superscription, though not writ ten by Paul, is ancient, and, unlike some of the superscriptions, correct INTRODUCTION TO THE EPISTLE TO THE HEBKEWS. TO "WHOM WRITTEN. The title of the book, "to the Hebrews," if not given by the author, must have been adopted by its copyists and readers upon its earliest circulation. It is the only title found in all the ancient manuscripts and copies in every part of the world. Its earliest receivers from the author, its earliest publishers and circulators, must, therefore, have cer tainly been "Hebrews." But what is meant by "Hebrews?" Primarily, it designates persons of Hebrew descent, whether born in Palestine or elsewhere. Thus Paul, though born in Cilicia, out of Palestine, asserts himself a " Hebrew of the Hebrews." Phil, iii, 5; 2 Cor. xi, 22. At one time, in Jerusalem, (Acts vi, i, where see notes,) it is used in antithesis to Hellenists, or Jews by descent but of foreign birth. This appears to have been but temporary,for the word appears later to be used specially in application to the entire Christian Church at Jerusalem. Thus Delitzsch says, " The Church of Jerusalem actually bore the title ?? ruv 'Eppatcov enKAnala, (Clementis, Ep. ad Jacob., horn. 11, 35,) as consisting entirely of Hebrews." So Eusebius, in his Church History, (iv, 5,) says that the Jerusalem Church consisted of believing Hebrews, ejf 'E/Spaiav ¦kiotuv. So, as we might expect, the very title of the book, " to the Hebrews," not only points to Palestine, but designates the capital of Palestine, the sacred head of the Hebrew race. This designation is confirmed by two considerations. First, the epistle, however widely it was to be afterwards circulated, waj prima rily addressed to a single Church; and, second, circumstances show that Church to have been Jerusalem. That it was primarily addressed to a single Church is clear from the last chapter, which is familiar in its tone, and adjusted to the peculiarities of a particular Church, espec ially the last three verses. The writer there informs the Church of Timothy's liberation, of his own hope soon to visit them with Timothy, and gives them the salutations of the Italian Christians present with him. See our notes on the passage. It is certain, then, that this epis tle was sent to, and received by, a single local Church. 32 INTRODUCTION TO EPISTLE TO THE HEBREWS. And this Church was Jerusalem. To what single Church would an epistle intended for the Hebrew Christians in general be addressed, but to the old representative capital? To what other Church would an epis tle be entitled "to the Hebrews? " Such is the fair and clear presump tion. We should assume this anticipatively, and maintain it until we .arc met by fair counter proof. The presumption is also against any side- way city, as Cassarea or Alexandria ; none of which ever made any claim in the early ages to the honour. If Caesarea was really the Church ad dressed, (as Stuart is inclined to think,) how happens it that Eusebius of Caesarea, the great Church historian, never heard of it? If written to Alexandria, strange that the illustrious line of Alexandrian schol ars, including Origen, never dreamed of it. If to Rome, as Alford con jectures, it is unaccountable that early Rome ignores or rejects both its Paulinity and its canonicity. We are thus shut up to Jerusalem alone. This view is confirmed by the minute knowledge of the temple ritual required by the epistle of its readers. Scholarly men might, indeed, be familiar witli these details, but our author is not addressing the learned class, but the mass of the people. To the men perfectly acquainted with their miuutise the appeal is first made, namely, to the Jerusalem Christians ; and then the epistle could well go the rounds of all the Palestinian, and then of the Gentile, Churches. Particularly the phrase, "without the gate," (xiii, 12, where see our note,) presup poses that the mind of author and reader is at Jerusalem. Delitzsch acutely remarks, that in the epistle the constant antithesis is not between the synagogue and the Church, but between the temple and the eiriavvayuyy — episynagogue — of the Christians. "No traces," he remarks, "are found of any such purely Jewish Churches as this addressed Church was, in the dispersion." The assumption that this epistle was addressed to Jerusalem agrees remarkably with the relations of Paul to that Church. It was about six years before its writing that the apostle visited Jerusalem, attend ed by a retinue of friends, bearing donations from Greece and Asia to the "poor saints at Jerusalem." He was, with his friends, "received gladly," and was entertained at the house of Mnason, "an old disciple." And this fact answers the objection, that the "saints" of Jerusalem, being "poor," could not have exercised the hospitality ascribed lo the receivers of this epistle, vi, 10. But Paul and his company had experienced these very hospitalities, and could afford to give credit for them. The plentiful hospitalities which, as "mother Church," the Jerusalem Christians had to exercise, may have contributed to make them "poor." The next day he was received in state by James with the elders, whom he " saluted " and favoured with a full" report of his missionary success "among the Gentiles," for which "they INTRODUCTION TO EPISTLE TO TEST HEBREWS 8tT glorified the Lord." (Acts xxi, 17-20.) It ffjplffl tl^tfa^-hearj of the Church, including James, was fully with 1 iiiliv So it had been at the Jerusalem Council, years before. (Acts ky, 1^-19.) But; as at the Jerusalem Council, so at this last visit, therei wks-ia body pt Ju? daistic outsiders bitterly opposed to Paul. As it" was the. week of Pentecost, myriads of rural Judaistic Christians were in town, and it was fatally concluded that Paul should perform a ritual to concili ate them. In this performance he was assaulted by a mob of anti- Christian Jews, from them was rescued by the Romans, and sent into what proved an imprisonment finally at Rome. Peculiarly ap posite is his applicath n of the word restored (xiii, 19) to his return to a Church from which he had thus been violently snatched without even permission to bid them a hasty farewell. That with this Church he should afterward retain exchanges of communication, and that to it he should address a memorable epistle, second only to his Roman, has an interesting presumption in its favour. It precisely tallies, also, with the fact, that while the closing chapter amply re veals his person to the Church he addresses, his name should be with held from its commencement, in order that its circulation among the Judaistic Churches of Palestine might not be impeded. This is the ancient solution; and we hold it as still standing good. It blends beautifully, too, with the testimony of the primitive Pan- tsenus, yet to be given, that Paul declined to style himself Apostle in •writing to the Jerusalem "Hebrews," reverently conceding that title, as the epistle truly does, to Him who was alone the divine Apostle to the chosen race. Heb. iii, 1. AT WHAT TIME WRITTEN". The use of the present tense in ix, 7, in describing the performance of the Jewish ritual, clearly indicates that the temple is still standing and Jerusalem undestroyed. But, as we interpret x, 25, 37, the Christians of Jerusalem were looking for the omens designated by our Lord (Matt, xxv) as betokening its coming doom. But the most pre cise date we think is fixed by xiii, 23, (where see our note,) which shows this epistle to have been written not long after Philippians, which was written about A. D. 63. To the Philippians Paul had given notice that when his judicial destiny was decided, be would send Timothy to them, and now he informs the Hebrews that Timothy is ou that mission. This epistle, therefore, cannot be dated later than 64. six years before the destruction of Jerusalem. St. James had, ac cording to Josephus, been martyred in 62, so that he may be counted among the martyrs commemorated in xiii, 7. See Introduction to the Epistle to James. Vol. V— 3 34 INTRODUCTION TO EPISTLE TO THE HEBREWS. AUTHORSHIP OF THE EPISTLE. Ofthe three great divisions of the Church— the Eastern, including Asia Minor and Palestine, the Alexandrian, and the Western or Ro man— the first two received the epistle as Paul's, the last rejected it, both as canonical and Pauline. Tet those who received it as historically Paul's, did frequently, on account of its peculiarity of style, either conjecture it to have been translated iuto Greek from a Hebrew original written by Paul, or that in some way Paul's thoughts had been clothed with verbiage by another pen than his— as a guess, perhaps Luke's or Clement's. And here we reject the illegitimate process by which Lilnemann and others bring out a very illegitimate anti-Pauline conclusion. They illogically confound a matter of his torical fact, namely, the true authorship by Paul, with a matter of opinion, namely, a conjectural solution of the problem of the style. Eliminate the mere opinion from the historical fact, and we have left a very clear consensus of the Palestinian and Alexandrian Churches in the actual uncontradicted authorship by Paul. And this elimination should be made. For in a matter of style the modern critic may be as well able to judge as the ancient; but in a matter of fact the modern inquirer depends upon the ancient testimony. The one is guess, the other is history. I. That the Palestinian Church, to whom the epistle was addressed, received it as Paul's, is a very decisive fact. If the epistle were writ ten to Jerusalem Paul was certainly its author. The closing chapter of the epistle entirely demonstrates that the true author was known to the Church addressed, and that in all probability he subsequently visited the Church in company with Timothy. Five or six years afterwards Jerusalem was swept out of existence, and was unable to make its claim to be the Church of this epistle. And yet all the East claimed it as written to the East. The title "To the Hebrews" was stamped upon it. And when the Peshito Version, which was a Iranslation of the Greek Testament into the Palestinian vernacular, was made, Hebrews was inserted by Palestinian authority in the canon, and in immediate connexion with the Pauline epistles. Though no early Oriental writers are now extant to be quoted in behalf of Paul's authorship, yet we have the most conclusive evidence of the unanimity of the East. St. Jerome, though a Latin writer, spent a large share of his life in Bethlehem- Jud ah, and the real view of the East is by him repeatedly stated. Thus, in his Epistle to Evag- rius he uses this expression: "The Epistle to the Hebrews, which all the Greeks receive, and some of the Latins." In his Epistle to Dar- danus he says: "Thi3 epistle, which is inscribed to the Hebrews, is received as the Apostle Paul's, not only by the Glmrche* of the East, INTRODUCTION TO EPISTLE TO THE HEBREWS. 35 but by all the past ecclesiastical writers of the Gh'eek language, although the most [that is, of the Latins] think it the work of Barnabas or Clem ent : and this makes no difference, since it is the work of a man of tho Church, and it is daily celebrated in the reading of the Churches. If the custom of the Romans do not receive it among the canonical Scrip tures, just as the Greek Churches, with equal freedom, do not receive the Apocalypse of John, yet we receive both ; not following the cus tom of the day, but following the authority of the ancient writers, wha mostly use the testimonies of both, not as they are sometimes accus tomed to do with the apocryphal writers,but as canonical." From this testimony we know that — 1. The Churches of Palestine, and the great body of Eastern Greek writers, received the book as Paul's ; he was accepted by the Hebrews as author of their book of Hebrews : 2. In this the Latins dissented from them : 3. The book was read by the Palestinians in the public service : 4. For Jerome to accept the book as Pauline and canonical was to disregard the notion of the hour, and to rely on the " authority of the ancient authors." Now as Jerome was master of the Christian literature of Palestine and the East, as our modern times are not ; and as he knew the public services and sentiments of the Palestinian Churches, this testimony covers the ground conclusively. Jerome would, indeed, be too late to be a primi tive witness to the fact of Pauline authorship ; but he is a decisive wit ness of the testimony of all the preceding writers and of the Hebrew Churches. With full knowledge of the whole case he not only aban doned the western opinion for the eastern, but he was, with Augustine, a main mover in converting the Western Church to correct opinions. Eusebius, the father of Church history, resided in Caesarea, Pales tine, and was among the first to give a complete catalogue of New Testa ment books, with their authors. He divides the proposed books into three classes: the undisputed, the disputed, and the spurious. He reck ons fourteen epistles, thereby including Hebrews as Paul's undisput- edly. with a reserve — 1. That its Pauline authorship was questioned by some of the Latins ; and, 2. That its style indicated it to be a transla tion from Paul's original Hebrew. His words are, (Book III, chap, iii,) "Fourteen are clearly and certainly Paul's; although it is proper to be known tl»at some have rejected that which is written to the Hebrews, alleging, with the Church of Rome, that it is spoken against as not belonging to Paul." Herein we note two things: 1. Eusebius himself considers the epistle to be certainly Paul's, and that this is the true churchly opinion; 2. That the counter view is limited to "the Church of Rome," in deference to which a "some" dissent, not numerous enough to prevent the book's being classed with the undisputed. Yet, in deference to these, he does, in a later passage, call it disputed. 36 INTRODUCTION TO EPISTLE TO THE HEBREWS. According as he recognised these dissenters or not, the epistle was disputed or undisputed. But the dissent was not native to Palestine. In default of extant remains of ancient eastern writers we have some important indications of this unanimity. The Council of Antioch, in about A. D. 264, issued a letter in regard to the heresy of Paul of Samo- sata, containing passages quoted from our book of Hebrews, and one, as Stuart says, is " directly ascribed to the same apostle who wrote the Epistle to the Corinthians." — Eusebius, Eccl. Hist., vii, 30. This was, of course, a testimony of a representative body of eastern bishops. The argument is conclusive that 2 Peter iii, 15, 16 attributes this epistle to Paul. The words are: "Even as our beloved brother Paul also, according to the wisdom given unto him, hatli written unto you ; as also in all his epistles, speaking in them of these things ; in which are some things hard to be understood." On these words we note: 1. They speak of a particular epistle " written unto you," in distinction from " all his epistles." There is an antithesis between "all" and 1 ' written unto you." One particular epistle is isolated from " all " the rest. 2. That one was " written unto you ;" that is, to the converted "Hebrews." For it was to such that the First Epistle to Peter was written, (1 Pet. i, 1, where see note;) and "this second epistle" was written to the same, as appears by 2 Peter iii, 1. The one epistle "written unto you" was written to the Hebrews, and could be no other than this epistle. 3. The topic treated by that one was the retribution of the judgment day, a topic on which Hebrews is abun dantly copious, ix, 27, 28; x, 19-31; xii, 1, 14, 15. 4. The phrase in this passage of 2 Peter, ' ' things hard to be understood, " (Svovonrd riva,) is too peculiar and too coincident with" hard to be uttered, "(Heb. v, 11,) Svcrsp/if/vevToc, Tieyeiv, hard to be interpreted to speak, (see our note on the pas sage.) not to be a direct reference. So many coincident facts are very decisive that Paul is here declared by the author of 2 Peter to be the writer of Hebrews as a fact notorious to the Hebrew Christians. II. Less primitive, but more learned, than the Church of Palestine, was the Church op Alexandria, founded, according to good au thorities, by St. Mark. Connected by a single intermediate genera tion with St. Mark was the founder of the celebrated Alexandrian theological school, Pant^enus, who was succeeded in the theolog ical chair by Clement of Alexandria. Of Pantamus, Clement informs us that he held the epistle to be Paul's, which carries the testimony of Alexandria back, as we may say, through Mark, to tlie apostolic age. This as matter of history— the epistle was Paul's. As matter either of history or conjectural opinion, Pantsenus held that Paul's reason for not giving his name was, that he was not apostle of the Hebrews, as truly the Lord himself alone was, as Paul in the epistle INTRODUCTION TO EPISTLE TO THE HEBREWS. 37 truly states. Whether this was with Pauteenus an historically-derived fact, or a critical conjecture, it is quite probably true ; and it at any rate assumes that Paul was truly the author of tlie epistle. Clement himself attributes the epistle to Paul. To this historic fact he adds, as a solution of the un-Pauline style, that it was first written by Paul in Hebrew, and translated by Luke, and that Paul withheld his name in order not to repel the prejudiced Jews from reading. All this may be true history; or it may be a conjectural solution in ad dition to the historical fact, which is plainly affirmed, that Paul was author of the book of Hebrews. Origen was the most eminent biblieal scholar of his age. He taught in Alexandria, his native city, through the earlier part of his life, but later in Coesarea-Palestine. He was master of all the Alexandrian and Palestinian Christian literature. Critically, he thought the style un- Pauline, being too pure in its Greek, and free from some of Paul's pe culiarities. Historically, his judgment is as follows : " Whatever Church holds this to be an epistle of Paul's, let it receive approval; for it is not without reason that the men of antiquity (ol apxatot avdpcc) have handed it down as Paul's." This is an historical statement of what the original receivers of the epistle, so far as Origen knew, affirmed of its authorship. And it is inadmissible (with Alford) to interpolate a limitation of these "men of antiquity " to Origen's two predecessors, Pantasnus and Clement, for no such limitation is authorized by Origen ; and, in fact, the words may have been written in Palestine. Nor can there be any limitation as to time ; for if there were, .to his knowledge, any earlier antiquity than that of these " men," which might have denied the epistle to Paul, he would have noted it. Historically, then, according to all known tradition, the epistle is Paul's. Tet Origen pays his respects to the then "modern " criticism. " Nev ertheless," says he, "who wrote the epistle God only knows; but a ru mour has come to us, of some saying that Clement, Bishop of Rome, wrote it; and of others saying that it was written by Luke." Lay the emphasis on knows, and the whole is clear and true. Decisive as the his torical testimony is, the style has produced conjectural opinions, and absolute truth on the subject is known to God alone. Yet Origen uniformly quotes the epistle as Paul's, not from a mere "habit," or from "the current," as Alford unjustifiably says, forgetting that such a "habit" must have had a reasonable basis, namely, the fact that although God alone absolutely knows the true author, yet there is a reliable human certainty justifying the uniform assumption of its Pauline authorship. Origen's universal habit of quoting Hebrews as Paul's own, shows that such was his position. 38 INTRODUCTION TO EPISTLE TO THE HEBREWS. III. The Western or Roman CHURcn, a Church defective in learning, on the contrary, gave this epistle a slow and cold reception, either ignoriug~~it entirely, or ignoring its Paulinity, and even rejecting it from the New Testament Canon. Clement, Bishop of Rome at the close of the first century, probably before St. John's death, and prob ably the personal friend of Paul, does, indeed, quote largely from it, apparently as Scripture, yet, as was the custom, without naming the author. He possibly recognised it as both canonical and Paul ine. But Clement stands nearly alone in such recognition. Irb- Kaics of Lyons, Gaul, probably wholly ignores it, perhaps was igno rant of it; and his pupil, Hippolytus, Bishop of Novi Portus, near Rome, stands in the same predicament. It is uncertain whether the epistle was received into the earliest Latin Version of the New Testa ment — certainly not as Paul's. The Muratorian Catalogue of New Testament books, belonging at Rome to the second half of the second century, does not clearly name it. There is, however, a remarkable passage iu this catalogue, which in the Latin, as corrected by West cott, (Canon of the New Testament,) reads thus : "Fertur etiam ad Laodicenses, alia ad Alexandrinos, Pauli nomine finctae ad hseresim Marcionis." The last "ad" Westcott holds to be a translation of the Greek irpbe, and so may be rendered in regard to. We may trans late thus: "There is in circulation an epistle to the Laodiceans, an other to the Alexandrians, forged under the name of Paul, in regard to the heresy of Marcion." We shall soon give reasons for suppos ing this epistle to the Alexandrians to be our Hebrews. In the Latin Church of Africa, Tertullian quotes the epistle in support of a position of his; but he quotes it as written by Barnabas; and he imagines that he is exalting its credit by calling attention to the fact that Barnabas was no less than an apostle's colleague ! Both the Paulinity and the canonicity of our epistle would fail if judged by early Rome alone. The reasons we take to be nearly these. The Church of Jerusalem, the mother Church of all, being demolished and dispersed, was unable to assert her claim to the honour of being its recipient, and no other Church had any claim to assert. The epistle travelled, as an orphan, slowly westward. And the farther the east from which it came (as from Jerusalem rather than Csesarea) the mora satisfactory this explanation of its slow reception. It. came to Rome, not like Rome's own great epistle, as well as all the other Pauline epis tles, headed with the illustrious name of Paul, but anonymous. Nor did its first chapter open like the Roman document, with au elastic Romanic majesty, (see our vol. iii, p. 289,) but with a certain Alexan drian rhythm and tune. In addition to this, it is held by such scholars as Wetstein and Hug, that such passages as Heb. vi, 4-8, and x 26-31 INTRODUCTION TO EPISTLE TO THE HEBREWS. 39 were quoted by the heretical Montanists at Rome to prove their doc trine that fallen members of the Church should never be re-admitted. The Roman Church bitterly opposed this Montanist view, and so re jected this anonymous epistle from the East that seemed to sustain it. It was in A. D. 494 that a Roman council, headed by Pope Gelasius, included in their catalogue of canonical books fourteen epistles of Paul, which, of course, embraced Hebrews. The Council of Trent confirmed this decision. RIVAL CLAIMS TO ITS AUTHORSHIP. Against the other names proposed as authors of this epistle tho arguments appear conclusive. Barnabas is named by Tertullian alone. None of his great African successors, as Athanasius and Augustine, accept the opinion ; but ascribe the epistle to Paul. His native island of Cyprus makes no claim for Barnabas; on the contrary, Epiphanius, the learned Bishop of Salamis, in Cyprus, sustains the claim of Paul. The opinion of Tertullian has had scarce a follower in any age. The other rivals, as Clement, Luke, and Apollos are named, not on primitive historical evidence, but as solutions of the problem of style. Clement, being Bishop of Rome, if be were the author of the epistle, would have been loud ly sustained by Rome. The epistle would not have been an oqihan and a fugitive, but a native and a power, in the West. Besides, his style is less like that of the epistle than Paul's own style. Luke was a native, or at least a resident, of Antioch ; and Antioch was amply able to give notoriety to his claim; but Antioch speaks for Paul alone. And of Luke, too, we affirm that his style is far more unlike the style of Hebrews than is Paul's own style. The resem blance to Luke's style are in minutiae and turns of expression ; which he may easily be supposed to have acquired from intimacy with Paul. What has Luke written that indicates that he could have written that grandiloquent first chapter of Hebrews ? Where in Luke's style is the first tinge of Alexaudrianism ? What authority had Luke en titling him to write the magisterial rebuke of Heb. v, 12-14 ? What probability that a modest Gentile like Luke should assume to read so imperatorial a lecture on apostasy to the mother Church of Christianity? Apollos is the last, but not the poorest, guess, having been first suggested by Luther fourteen centuries after date. So far as style of language is concerned, we might say that Luke's description of him, in Acts xviii, 24, renders him a fair candidate; but not as to style of mind. He appears as a rich, popular orator, easy to follow, mighty in Scripture. But there are traits in Hebrews of difficult transition, broken connexions of thought, and suspensions of tlie subject in order 40 INTRODUCTION TO EPISTLE TO THE HEBREWS. to digression, which are by no means easy for the mind to follow, and which are inconsistent with the Apolline theory, and call for Paul alone. IT BEARS THE SURE TOKEN OF A PAULINE EPISTLE. Paul, however, never specified his name at the head to be the sure token of an epistle from him, but the benediction at the end. This token he gave in one of his earliest epistles (2 Thess. iii, 17, 18) as the sure test, in these words: "The salutation of [me] Paul with mine own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all. Amen." This benedictory salutation is given in all his thirteen epistles ; and this token it is very significant, and, we think, very conclusive, to note, is carefully and ex plicitly given at the end of Hebrews. It is authenticated as Paul's by Paul's own appointed token. Thus, while the display of his name was not allowed to impede the general circulation of the epistle, the assurance of his authorship was carefully given to his friends at Jeru salem. Finally, if Delitzsch's suggestion, given in our note on chap. i, 1, is^?alid, then Paul's name, twice written, does stand occultly at the head of the epistle; a secret guarantee, perhaps, to his friends, but invisible to the eyes of his opponents; and so leaving its diffusion im peded throughout the Hebrew Christian world. THE TWO SOLUTIONS OP THE PROBLEM OF STYLE. .The maintainers of Paul's authorship have suggested two conjectural solutions of the question of the supposed un-Pauline style of the epistle. The first is the hypothesis that Paul, by converse or by notes, gave the thoughts, and Luke, Clement, or Apollos wrote them out in his own style. The second is the assumption of an original Hebrew, of which the present epistle is a Greek translation by one ofthe above writers. Of these two solutions the preferable would be the hypothesis of a Hebrew original, with a translation under Paul's supervision. Of that translation, as it stands, we can conceive no one capable but Apollos. He may have furnished the Alexandrian surface varnish ; have yet pre served the Pauline peculiarities of connexion and transition underlying; have secured, in Alexandrian fashion, the uniform reference to the Sep tuagint ; and, with Paul's" association, have hit off the Greek word plays, and even the verbal arguments upon the covenant-testament. There is some appearance in the words of Clement that there was his torical authority for this hypotlicsis; but the fatal defect is, that there is no known trace of the existence of any such Hebrew original. The objection might be plausibly, but not satisfactorily, obviated, by sup posing it lost in the destruction of Jerusalem and dispersion of the Church. INTRODUCTION TO EPISTLE TO THE HEBREWS. 4} SUGGESTION OF A THIRD SOLUTION. As this is a field still open, we venture a solution of our own. There were, to the later Jewish Church, to the New Testament, aud to St. Paul, both a rabbinical and an Alexandrian side. Rabbin- ism, with its Targum aud its talmudical traditions, belonged to Baby lon and the East ; Alexandrianism, with its Septuagint and its Philo- nean philosophies, belonged to the West; and both blended their influences upon Palestine and Jerusalem. Delitzsch, who has pro foundly studied this subject, very strongly maintains that Alexandri anism performed a very important and divinely-appointed part in bridging over the public thought from tho old covenant to the new. Philonism was a brilliant effort to bring the narrower, yet most divine Old Testament thought, into unison with the new expansive age. This it could not by any speculation successfully do ; for it required Christ with his divine history to unite the new to the old. Thence it became important to take the right elements that both Rabbinism and Philonism furnished, and reconstruct them into Christian verity. Paul did this largely in regard to Rabbinism in Romans, Colossians, and Galatians. John did this in regard to the Logos, or Word; and in John a shade of the Alexandrian style is distinctly visible, even in the New Testament. In St. Paul such a reconstruction is somewhat performed in Galatians iv, 21-31, where see our notes. The same Alex andrianism appears in the speech of Stephen. But its greatest work, after John, is in this Epistle to the Hebrews, and we venture to be lieve that the work was performed solely by Paul himself. In working this problem it must not be forgotten that Paul had a variety of surface styles, with a wonderful identity of underlying men tal style. Romans, Galatians, Ephesians, and Timothy are remarkably different in surface colorings ; yet we feel the one underlying mind of Paul dealing with us in all. There is a great difference in surface, and even in spirit, between the first chapter of Romans and the eighth chapter. The style of that eighth chapter approaches that of Hebrews more than it does that of the first chapter. Specially does Romans viii, 18-23 exhibit the same mystical blend of grandeur and slow moving pathos with Hebrews. Who can doubt that 1 Cor. x, 1-11 and Heb. ii, 7-19 came from the same pen ? Now at Jerusalem there was one or more Alexandrian synagogues, and the speech of St. Stephen shows that aa Alexandrian spirit per vaded the air. Among the Alexandrian liberalists of Jerusalem, rather than among the rabbinical bigots, Christianity was likely to prevail. The rabbinical side emphasized the human Messiah, and tended to reject his divinity, and so ran into Ebionism. The Alexandrian pre ferred the ideal, almost impersonal, Logos-Messiah, and were Btuwbled 42 INTRODUCTION TO EPISTLE TO THE HEBREWS. at our Lord's humiliation, weakness, suffering, and death. Philo had taught them this transcendentalism, attenuating the Messiah of prophecy almost into an idealism. It was, then, to save this Alexandrine class of Christians that Paul wrote this epistle. His whole epistle is one great effort to reconstruct Philonean Messianism into Christian Messianism. He begins by affirming all the transcendental grandeur of the Mes siah's origin in the highest style of Philonism ; he shows how thereby the very humiliations are as sublime as they are tender. How glorious is his picture of the divine Apostle Messiah; how touching, melting, winning his portraiture of the suffering, dying, priest-victim Messiah ! And then all the ritual of Mosaicism is wrought into a vivid sym bolism of that divine Sufferer's expiation. Thereupon with what tearful pathos, yet awful menace, does he warn his Hebrews from apostatizing from this living-dying Christ ! Now let us suppose that having learned the danger of Hebrew apostasy, and, probably, having learned that a large section of the Jerusalem Church had in fact already so apostatized, (note on vi, 4,) our apostle, after his release, stopping at Rome — or, as Mr. Lewin suggests, at Puteoli or at Ephesus, (where John's style shows that Alexandrinism was no stranger,) — had spent some weeks in an in tense reading over of the works of Philo and his school, with purpose of this reconstruction. He is about to address a class of thinkers to whom that style is very attractive. Just as he once talked Hebrew to win the Hebrew Jerusalemites, (Acts xxii, 2,) he can now talk Philo to win these Alexandrian Jerusalemites. His owu mind has a side of sym pathy for this style, as well as for the measures of the Greek poets, or the wisdom of the rabbies. Partly unconsciously and partly consciously and willingly, he would, at least in parts of his essay — for this style reigns only in parts — adopt the style with which he was then imbued. He will give to his Alexandrians at Jerusalem a better Philo than Philo. And then we shall understand those strange words of the Muia- torian fragment, quoted on a previous page, about the "epistle to tho Alexandrians, forged in the name of Paul, in regard to the heresy of Marcion." The epistle was truly Paul's; it was trnly addressed to the "Alexandrians," but to the Alexandrians at Jerusalem; it was, not intentionally but really, a powerful refutation of the " heresy of Marcion;" for Marcion rejected the God of the Old Testament, whereas the very first chapter of Hebrews sublimely identifies the Son with the Father, the Jehovah of the old covenant. Philo JuDiEus, born in Egypt a few years before the birth of our Saviour, was a resident of Alexandria, and of priestly rank. He was once ambassador from the Jews to the Roman Emperor Claudius, and was by marriage allied to the royal house of Judea. Iu religious INTRODUCTION TO EPISTLE TO THE HEBREWS. 43 philosophy he endeavoured to find all true philosophy, which in his view was mainly identical with Platonism, in the Old Testament. His works, in four volumes, translated by Yonge, form a part of Bohn's Ecclesiastical Library. PLAN OF THE EPISTLE. PART FIRST. THE APOSTLE'S ARGUMENT. I. Transcendent dignity of the Son as Apostle and High Priest intbodiictoeily presented. i, 1-ii, 18 , 1. Transcendent dignity of the Son as divine Apostle of our age i, 1^ 2. That transcendence proved by Old Testament texts i, 5-14 3. Guilt of disregarding his word proportioned to the dignity of his nature ii, 1-4 4. Nor are angels lord over this dispensation, but JESUS ii, 5-8 5. That Lordship assumed that he might be able to - suffer for and with our humanity ii, 9-18 II. The Son as our divine Apostle fully contemplated iii, 1-iv, 13 1. Superior as Son to Moses, who was only servant. . iii, 1-6 2. Hence, dread warnings against disobedience to the Son, like the Jews' disobedience to Moses iii, 7-iv, 13 a. IsraeVs failure of the divine Rest as warning iii, 7-11 b. Application of the warning to you iii, 12-15 c. For was it not the unbeliever tltat failed of the Rest? iii, 16-iv, 2 d. For us, too, remains a rest, a danger, and an adjudging WORD iv, 3-13 HI. The Son as our divine High Priest folly contemplated., iv, 14-x, 18 A. INTRODUCTORY :— 1. Recurrence to former view of our High Priest iv, 14-16 2. Real qualities of High Priest, exhibited in Christ. . v, 1-10 3. (Parenthetic rebuke for unteachableness and liability to apostasy j encouragement) v, 11-vi, 20 B. FULL UVFOLDING OF THE HIGH PRIESTHOOD:— L It is not local and transient, like the Aaronic, but universal and perpetual, like the Melchizedekian . vii, 1-28 44 PLAN OF THE EPISTLE. XL It is the New-dispensational, Antitypical, Testament ary, All-sufficient, real High Priesthood and sac rifice of which the whole old-dispensational Priest hood and Ritual were shadows viii, 1-x, 18 1. It is New-Dispensational. — Being the substance of the old shadows, it introduces a new covenant and age viii, 1 -13 2. It is Antityfical ix, 1-28 a. Tlte (two-fold) tabernacle, with its furniture and priestly service is without worth but as a type ix, 1-10 b. Of which the heavenly tabernacle, with Christ offering himself, is the antitype ix, 11-14 c. Testamentary. — (By the death and ascension of our High Priest lite new covenant is truly a last will and testament) ix, 15-18 d. As by a profuse typical bloodshed tlie earthly ritual things are purified, so with a better sacrifice are the heavenly things consecrated _ ixt 19-28 3. It is All-Sufficient. — Animal blood, being intrinsi cally -worthless for pardon of sin, is antitypical- ly replaced by the all-sufficient self-offered blood x, 1-18 a. Animal blood intrinsically worthless for our justification.. x 1-4 b. The atonement made by Christ's submission to the demand for it is all-sufficient x, 5-18 PART SECOND. ADMONITORY, INSPIRATIONAL, AND PERSONAL CON CLUSIONS. 1. Admonitory. — Having such a High Priest beware of unbelief tending to apostasy and death x 19-39 2. Inspirational.— The glories of Faith in its illustri ous examples of old x; j_jjj 2 3. Admonitory.— Review your past history as a lesson of cheerful and hopeful, yet fearful, endurance xii, 3-17 4. Inspirational. — In view of our Mount Zion, so supe rior to Sinai, let us have grace and confidence. . . xii, 18-29 6. Personal.— Admonitions and salutations to the Jeru salem Church xiii, 1-21 6. Postscript xiii, 22-25 THE EPISTLE TO THE HEBEEWS. GOD, who at sundry times and •in divers manners spake in time past unto the at hers by the a Num. 12. 6, 8. * Deut. 4. 30 ; Gal. 4. 4 ; Eph. 1. 10 c John 1. 17 ; 15. 15 ; chap. 2. 3. PART FIRST. THE ARGUMENT. CHAPTER L I. Transcendence of the Son as glorious Apostle and as suffering High Priest of the new Age, intro- ductively presented, i, 1— ii, 19. 1. Transcendence of the Son as divine Apostle of our Age, 1-4. ¦With a most impressive grandeur does our author open upon his readers the full affirmation of the divine orig ination of the Son, preparatory to un folding the true glory of his humiliation. If his Alexandrian audience glory in asserting the Son's divinity, he can re assert that same on the highest key. 1. God— The divine name is not thus placed at the beginning of this epistle in the Greek The first words are the two Greek adverbs, rendered sundry times and divers manners, itaXvpepuc Kai ¦aoXvTpoicuc. Each of these Greek words begins with a poi; and Delitzsch asks whether this is ac cidental, or whether the epistle does thus begin intentionally, with a hint of Paul's own name. Sundry times and in divers manners — More literally : In many parts and by many methods. The words describe the fragmentary char acter of the old revelations, in depreci atory comparison with the unity of rev elation by the Son. There is no Greek word answering to times. In many parts, indicates that truth came by piecemeal through a succession of ages. Divers manners — Sometimes by vis ions and dreams, sometimes by word of prophets, 2 Hath bin these last days "spoken unto us by his Son, dwhom he hath appointed heir of d Psalm 2. 8; Matt. 21. 38; 28. 18; John 3. 35; Romans 8. 17. mouth, by the declaration of angels, by the impulsive inspiration of prophets, by types and symbols. These were all, however, as but lamps and candles before the coming of the sun. In time past — JliiXat, in the olden time, ancient ly ; including the wholo period of infe rior revelation before the coming of tho Son. The fathers — The Hebrew an cestry, who heard the ancient revela tions. By the prophets — Including the inspired mediums of either or all these methods of revelation, at whose head was Moses. 2. These last days — Tho English gives accurately the general sense of the pecuhar phrase, lie' iox&Tov ruv r)jiepCiv tovtov, tho ultimatum ot final ity of these days. "We take it that in' iaxarov, at the finality, is tlie true an tithesis to time past, or of old; and that of these. . .days defines the final ity as consisting of these Messianic, in contrast to tlie old prophetic, days. So Delitzsch defines the phrase as sig nifying "for our author here, as for Petor, (1 Pet. i, 20,) that 'last time' which he viewed as already begun, and as in process of unfolding itself be fore his eyes." His Son — Greek, a son. The old seers were but prophets ; this last is no less than a son. But infer- entially, as the prophets were his prophets, so the son is no less than his Son. And how lofty a being, how infinitely superior to the prophets of old is this Son, Paul proceeds to unfold. Render the wholo sentence thus: In many parts and by many methods God, having spoken to the fathers in the olden time by the prophets, has in the final- 46 HEBREWS. A. D. 64. all things, eby whom also he made e John 1. 3; 1 Cor. 8. 6; Col. 1. 16. ity, consisting of these days, spoken un to us by a Son. There is in the sen tence an elegant antithesis, consisting of a series of neatly adjusted con- trastive terms. Compare remarks on Paul's rhythmical passages in our vol. iii, p. 287, and our note on Rom. i, 1. Perhaps there is not another as finely rounded a period in this epistle as this introductory one. In the sublime three descriptive clauses that follow, the writer goes deeper and deeper at each step, if we may so express it, back into eternity. He traces his predicates regressively. First, the Son's heirship of all things ; preceded by his creation of all things ; and that preceded by his inmost ema- native identity with the divine Es sence. The predicate phrase, 'whom he hath appointed heir of all things, is based upon, by whom also he made the worlds j and that upon the being and upholding of verso 3, all furnish ing a description of the infinite supe riority of the eternal Son. And, undoubtedly, we must here avail ourselves of the important dis tinction between " the order of na ture " and " the order of time." One eternal may, in the order of nature, precede another eternal. An eternal causo eternally precedes an eternal ef fect, as an eternal Father precedes an eternal Son. God's eternal nature and person precede in order his foreknowl edge, as his foreknowledge precedes his predeterminations. So the heirship of Christ, if eternal, is preceded by his creation ofthe loorlds, which means not merely the production of planets and earths, but the eternal self-revelation of God in production of creature exis tence. And this creation is preceded by God's self-expression in the eternal Word; or, as it is otherwise mentally conceived, the generation by the Fa ther of the Son. We are now prepared to answer the questions here aroused before the commontators, When did the Son be come heir of all things 1 And what are the all things of which he became the worlds; 3 fWho, being the /John 1. 14 ; 14. 9 ; 2 Cor. 4. 4; Col. 1. 15. heir? To the first question the an. swer has been made by many anno- tators that his heirship took place at the resurrection and ascension. And undoubtedly it did take place, for tho divine-human Son, at that time; hut that was only an objectivizing of the eternal heirship of the Logos of John and the Son of our present writer. More erroneous is the answer of some commentators, that it was an heirship in God's eternal purpose, as if the Logos by whom (John i, 3) every thing became existent which has become, were not eternal Son, and, if Son, then heir. The back-ground, of the divine Essence be comes manifest through the Word re sulting in creation ; which is existence different from the divine Being. Heir — Not simply lord, possessor, (which would be true of the Father,) hut de rived possessor, as Son of a Father, though a Father that never dies. All things — Not only earth, planets, suns, fixed stars, and nebulae, but all the real universe of which these are but ex ternal glimpses perceptible to our httle optics. Were we endowed with an additional number of senses, vast ad ditional volumes of God's created uni verse would open before our percep tions and our knowledge. Worlds — All the mundane systems of which the universe ever consisted. As be tween the two terms, cosmos, framo- world, and cson, time- world, the latter is here used. So that the term worlds, here, first suggests systems successive in time, and then by secondary impli cation, takes in their space-filling or frame-work character, if such they have. So, also, is the same word used at chap, xi, 3. That this is the mean ing is absolutely proved by ver. 10-12. If the reader compare theqo views of this passage with John i, 1-14; Col. i, 15, and onwards ; Phil, ii, 6 ; 1 Cor. viii, 6; x, 4; xv, 47; 2 Cor. iv, 4; viii, 0, lie will reasonably infer that the author of Hebrews agrees with John and Paul in his views of tho ex alted nature of the Son, or Logos, in his pre-eiisteut being. Having thus A. D. 64. CHAPTER I. 47 brightness of his glory and the ex press image of his person, and * up holding all things by the word of g John 1. I; Col. 1. 17; Rev. 4. 11. A Chap, 7. 27 ; 9. 12, 14 26. traced the heirship and creatorship of the Son, he now penetrates even more deeply into his essential relations to the divine Essence. 3. Brightness. . .glory — The rela to'on of the Father to the Son is indi cated as that of an essential glory to a brightness, or forth-beaming radia tion. Hence the Nicene Creed styles the Son, "Light of light," (0uc eic 0uTOf, literally, light out from light,) and pronounces the Father and Son to be of one substance, " consubstantial," as hght and light are one. Stuart asks if the sun and the. rays proceed ing from him are " consubstantial ? " The reply is, that the body of the sun is material, whereas the glory, the pure "hght," is the very essence of God, and its radiations being also lu minosity, are consubstantial with it. In place of the dark, material, central body of the sun, issuing its rays, is the central divine Essence, which, in the Miltonic phrase, is " dark with ex cessive bright," yet unfolding its visible effulgence in the Son. Brightness — The Greek thus rendered is airavyaaua, which may signify either, 1. A ray actually darting forth from the glory or luminosity ; 2. A bright spot shed upon a surface upon which it alights ; or, 3. A light-form; being the shape as sumed by the collected beams in combi nation : a second emanative luminosity repeating the first luminosity. That this last is the meaning here is clear from such phrases as, (Col. i, 4,) " image of the invisible God ; " (Phil, ii, 5,) " form of God," on which passages see notes. This emanative nature of the hicavyao- fta is ground for the use of the terms Son, Word, and, in the present epistle, Apostle. Chap, iii, 1, where see note. Express image — The' image, here, is literally the figure or letters made upon a surface by a stamp. Hence, the rela tion between the Father and Son is here indicated by that between the stamp and the impress it fixes. This illustra- his power, hwhen he had by him self purged onr sins, 'sat down on the right hand of the Majesty on i Psalm 110. 1 ; Ephesiana 1. 20; chapter 8. 1 10.12;12.2; 1 Peter 3. 22. tion, of course, touches only the two points of derivation and oneness. Per son — More properly, substance; same word as in xi, 1, where see note. Tne eternal Sou is the express image of the Father's basis-reality, his essential be ing. The one is God permanent, and the other is God emanant. Uphold ing — As the ineffable Essence is the background, so the Word is its reve lation in executive action. This Word is the eternal medium between the Es sence and all external creations, both in bringing and maintaining them in existence. Word of his power — A more energetic phrase than " his pow erful word," as it is sometimes ren dered. The emphasis is on his pow er, and its word is its expression in act. The Socinian explanation, refer ring it to the " Gospel," is entirely out of place. As executive of the divine essential God, the Word is " the plastic Power " by which all tho natural and typical forms of things in nature are shaped and endowed with properties and powers ; and, assuming humanity, the Word becomes the shaping agent of all the primary realities of the mor al realm. In the former he is incar nated as immanent deity in the materi al world ; in the latter he is incarnated as immanent deity in tho material body of a human, person. Mr. Bush- nell somewhere says, in effect, it is no more impossible for God to bo incar nated in Christ than for him to be in- worlded in the cosmos. As Word, the divine Apostle is Lord of nature; as Son, he is King of nations and Head of the Church. Purged. . .sat — Tran sition now from the Son's pre-existent state and being, to his incarnate mani festation and doings. Thus far the Son has been an emanation, an eternal apostle ; now he becomes not only in carnate apostle, but high priest, iii, 1. Purged, more literally, having wrought a purification ; that is, a purifying by his atonement as our priost. That 48 HEBREWS. A. D. 64. high ; 4 Being made so much bet ter than the angels, as khe hath by inheritance obtained a more excel lent name than they. it Ephesians 1. 21; Phil. 2. 9, 10. JPsalm 2. 7; Acts 13. 33 ; chap. 6. 5. purification is wrought by him poten tially, once for all ; it is actually ap propriated in the individual by act of faith. By himself — And not, as sym bolically under the old dispensation, by victims and sacrifices. Right hand — Note on Rom. viii, 34 and Acts vii, 55. The image, derived, doubtless, from Psalm ex, alludes to the Oriental cus tom by which a prince or premier, or other most exalted subject, sits at the right side of the throne. The phrase is never applied to the pre-existent Son, but always implies his incarna tion and his exaltation in his glorified humanity. On high — Greek, 'Ev 'vipri- Xojf, in high regions, the third heav ens. On the heavens, see our note oh 2 Cor. xii, 2. On relative locality of Father and Son, note, Acts vii, 55, 56. 4. Being made — Rather, having be come ; a state which had a commence ment, as the being of verse 3 is a state without commencement. This being made, takes place in the incar nate exaltation, as the made a little lower than the angels, of ii, 9, takes place in the incarnate humiliation. By inheritance — From an undying Father. Name — Rather, dignity em braced in the name of Son. It was by power of his eternal inheritance (v. 2) as Son that he passed through the humiliation of the incarnation, and attained an incarnate exaltation above angelic rank. 2. Proof of this transcendence from Old Testament texts, 5-14. 5. For — To prove this superiority of the eternal Son over the angels, our author now quotes six texts from the Old Testament. The modern in terpreter, especially of the rationalis tic type, finds not a little difficulty in applying these passages to Christ. But if, as in our Introduction we have indicated, tho very purpose of our in spired apostle is to take the Alexan- 5 For unto which of the an gels said he at anytime, 'Thou art my Son, this day have I begotten thee ? And again, m I will be to m 2 Samuel 7. 14; 1 Chronicles 22. 10; Psalm 89. 26, 27. . 6; drian interpreters at their own word, and confirm all their brightest ascrip tions and descriptions of the eternal Word, and affirm them of Christ, 'and thence show with what a glory even his humiliations are thereby irradiated, little difficulty need be felt in the in terpretations here given. Says De litzsch, " This epistle forms a link be tween the later Pauline epistles and the writings of John, and excels all others in the New Testament in the abundance of what cannot be merely accidental resemblances to Alexan drine modes of -thought and expression. To us, indeed, it seems indisputable that the Jewish theology of the last few centuries before Christ, in Pales tine, and more especially in Alexandria, did manifest many foregleams of that fuller light which was thrown on di vine things in general, and on the tri une nature of the Godhead in particu larly the great evangelical facts of re demption ; nor can the admission that so it was prove a stumbling block to any but those who think that the long chain of divine preparations for the coming of Christ, on which the whole outward and inward history of Israel is strung; must have been broken off abruptly with the last book of the Old Testament canon. Is it, then, possi ble that the Book of Wisdom (vii, 26) should speak of the Sophia as aitav- yaapa Qut'oc alSlov — a beaming forth of the eternal light (Philo, Do Cherub) of God — as dpxerviroc avyn, archety pal splendour; and now our author of Him who was manifested in Jesus as ctiraiyaofia tt/c dotJ7/c airov, without these several terms having any internal historical connexion?" At any time — Though angels, are incidentally called sons, this is not their permanent name as significant of their nature. No oue angel is ever mentioned or addressed as Son. Thou— Quoted from Psa. ii, where seo notes. The psalm was ap- A. D. 64. CHAPTER I. 49 him a Father, and he shall be to me a Son ? 6 ' And again, when 1 Or, When he bringetlt again. n Romans 8. 29; Col. 1. 18. plied by the Jewish commentators to the Messiah as well as by the Jerusa lem Church. Acts iv, 25. This day — As addressed by the Author to a hu man Son, anointed to be king in Zion, the phrase is of course temporal. It means " This day [it stands true that] I have [from eternity] begotten thee." Even here, therefore, it does not mean that the exaltation and anointing are identical in time with the begetting. And this seems to refute those who in its higher application to Christ refer the begetting to his resurrection or to his incarnation. 6. And — As the last verse touches the coronation of the eternal Son, so this verse describes his induction into the rule of the world. Again — Un derstood by our translators and by many commentators as correlated to the again of the last verse, as intro ducing a superadded quotation. Oth ers make it qualify bringeth in ; as if reading, when he again bringeth in; as referring to some second being, brought in after a first. Alford and Delitzsch refer it to the second ad vent; very arbitrarily, for it needs some previous mention of the first ad vent to make it allowable. If a sec ond bringing into the inhabited world is to be supposed, then we should refer it to his resurrection, which was the time of a return and of exaltation, closing the period of his humiliation. See note on Matt, xxviii, 18. Then all power in heaven and in earth was given unto him. So Eph. i, 19, 20: "Ho raised him from the dead, and set him at his own right hand in the heavenly places, far above all princi pality, and power, and dominion, and eveiy name that is named," etc. Then, of course, was fulfilled the require ment on all supernal powers to do him homage. But to describe the second advent as a bringing of the Son into the world is entirely unbiblical. First-be gotten — Because eternally begotten. For even if God has been eternally Vol. V.— 4. he bringeth in "the first-begotten into the world, he saith, "And let o Deuteronomy 32. 43, Septuagint ; Psalm 97. 7 ; 1 Peter 3. 22. engaged in creating, still the Son is in order of nature first. And when tha Son is called first-begotten, it is im plied both tha/ his being begotten is prior in order ;.nd superior in nature ; for creation and formation are in a lower sense figured as generation. And it is as first-begotten that he is, by the divine primogeniture, heir. Verse 1. So he is firstborn of every creature, Col. i, 15; firstborn among earthly rulers, Psa. lxxxix, 27; first born from the dead, Col. i, 18; Rov. i, 5. Here the term stands alone, and it alludes to the this day, that is, primordially, have I begotten thee, (of the last verse,) as God manifest, prior to and above all created things. World — Not cosmos, or frame-world, nor axm, or time-world; but oikoumene, the inhabited earth. He [God] saith ¦ — Quoted, perhaps, from Psa. xcvii, 7, which reads in the Septuagint, "Wor ship him, all his angels." Yet the pre cise words are found in the Septuagint in Deut. xxxii, 43, which the Jewish doctors held also Messianic. Indeed, Delitzsch maintains that in the Old Testament, Jehovah, when described as coming, manifestive, administering the affairs of the world, implies Jehovah, the Word, the Son, the ultimate Mes siah. Tho words in Deuteronomy are in the Seventy, but not in tho Hebrew. They may, indeed, be supposed to have beci in the Hebrew copy used by the Septuagint translators, but dropped out from other copies. They may have been transferred from tho psalm, being, perhaps, an essentially accurate read ing in some copy of the Septuagint, and even in tlie copy used by our author. More probably theadditiou to theSeptu- agint of Deut. xxxii, 4 2 is made up from Isa. xliv, 33, Psalm cxvii, 7, and Psalm xxix, 1. springing probably from the li turgical use in the Jewish synagogue oi the song of Moses, that is, its use in the chanting of the song in the public wor ship. Our author, therefore, even if quoting a superaddition to the song, 50 HEBREWS. A D. 64. all tbe angels of God worship him. 7 And 2of the angels he saith, rWho maketh his angels spirits, and his ministers a flame of fire. 8 But unto the Son he saith, « Thy 8 Greek, unto.- l Psa. 104. 4.— ff Psa. 45. 6. 7. quotes a superaddMon acknowledged by his readers, and really made up of in spired words. All the psalms from xciii to cl were by the Jews held predictive of the Messiah. Psalm xcvii is an expan sion of our author's words in verse 2, appointed heir of all things. This quotation is an expansion, also, of Psa. ii, 7-12, which all confess, who confess any Messiah, to he Messianic. It de scribes the firstborn, the eternal Son, as God manifest, ruling over nature and overruling all things to the highest ulti mate moral good. And when, by the Father, he is thus installed over all, the very highest intelligences are re quired to do him homage. In our English version, as in the Hebrew,1 Psa. xcvii, 7 reads, " Worship him, all ye gods ; " and the connexion indicates the idea that the heathen deities are to submit to Jehovah. In accordance with the idea that behind the idol there is a demon, the Jewish Church preferred to extend the term to include all supernaturals. Stuart shows that elohim (gods) is a term re peatedly rendered in the Septuagint by angel, as Job xx, 15; Psa. viii, 6; exxxvii, 1. The writer of Hebrews does the same in ii, 7, in quoting Psa. viii, 6, as he does in this present verse. 7. And — We have here (7-9) another contrast between angels and the Son. The former are but natural instru ments, the latter is God, ruling in righteousness, forever. Spirits — Rathor, winds; and thus we have the parallelism, maketh his angels winds, and his servants a flame of fire. An gels are so made that they may trans form themselves into, and serve the work of, winds, and of lightning flashes or atmospheric blazes. Our author's exact words aro found in the Alexan drian Septuagint. The Hebrew at first seems to have a slightly different sense. Psa. civ, 4. In that psalm, verse 3 says, " who maketh the clouds his chariot," throne, O God, is for ever andevcr: a sceptre of 3 righteousness is the sceptre of thy kingdom. 9 Thou hast loved righteousness, and hated iniquity; .therefore God, even thy 3 Greek, rightmess, or, straightness. and hence some infer that this cited verse should read, he maketh the winds his messengers, which would exclude any reference to literal an gels. But, in fact, in the verse cited, the Hebrew reverses the order of the words of verse 3, and reads, maketh his angels winds, which is the true rendering. Alford gives quotations from Schottgen and Wetstein showing that our author gives the meaning as held by the Jewish Church. Schemoth Rabba, § 25, fol. 123, 3, says, " God is called God of hosts, because he does with his angels whatsoever he wills. Whensoever he wills he makes them sitting; (Judges vi, 11;) sometimes he makes them standing; (Isa. vi, 2;) some times he makes them similar to women; (Zech. v, 9 ;) sometimes to men ; (Gen. xviii, 2 ;) sometimes he makes them winds, (Psa. civ, 4,) the citation of the present verse. Sometimes fire, ibidem." 8. Saith — Quoted from Psa. xiv, 6, 7, generally held to be a Messianic psalm. See in vol. v, 0. T., of this series. It is addressed not so much to the pre-exist- entWordas to the incarnate Son, trac ing tl io ch aracter ofhisrulein the earth, with his Messianic exaltation in conse quence. Thy throne, O God — That tho vocative hero agrees with both Greek and Hebrew, see notes. Scep tre of righteousness— The rule of the Mediator is in itself right; it is the origin and securer of the moral quality in the progress of the world; and it is pledge that the right shall prevail in. the final destinies of men. Physical na ture in itself is necessitated, and desti tute of justice and mercy. The normal processes of necessary causes, by tho law of the Father as God of nature, are all relentless and regardless of the gra cious. It is from the presence and sway of the blessed Mediator, under grace of the Father, that the power of mercy and peace is felt in earthly things. 9. God, even thy God—Some ox- A. D. 64. CHAPTER I. 51 God, rhath anointed thee with the oil of gladness above thy fel lows. 10 Andf 'Thou, Lord, in /-Isaiah 61. 1; Acts 4. 27; 10.38. cellent commentators make this also vocatne, and read, therefore, 0 God, thy God hath anointed thee. See Dr. H. So Augustine, as quoted by Alford: " 0 thou God, thy God hath anoint ed thee. God is anointed by God." Anointed ... oil of gladness — Ref erence is here had to anointing, not to the office of king, but to a triumphal anointing in consequence -of merit and victory. The head was customarily anointed at festivals. Deut. xxviii, 40; Psalm xxiii, 5 ; xcii, 10 ; Matt vi, 17. Above thy fellows — As the anoint ing is not to office, so the fellows are not, as some understand, other kings, but the angels. They are not, indeed, ever said to be anointed, but it is in this very fact of the unction being be stowed on hiin that he is distinguished as above them. 10. And — Quoted from Psalm cii, 26-28, where see notes. Though this psalm is within the Messianic number, there is nothing in its contents which limits it to him. We are at liberty, indeed, whether applied to the Trinity or to the Son, to see that our author intends it to be an expansion of his own words in verse 2, by ¦whom also he made the -worlds. It is to the Logos, the executive Maker of the worlds, that in accordance with the mind of the Church he applies them. In the beginning — Literal Greek, Kar' dpxctc, at beginnings. At the various commencements, whether of different things in the same world, or of serial worlds in succession. Less solemn and aboriginal than St. John's iv dpxv, " In the banning was the Word." For even if a scientist maintains that mat ter is chronologically eternal, still in the order of nature and truth God, the Word, is back of it. It is dependent and phenomenal; He is independent, unconditioned, and absolute. If crea tion, or creations, be eternal in series, it is because He eternally and freely creates. Laid the foundation— It is tho beginning hast laid the foun dation of the earth : and the heav ens are the works of thine hauds. s Psalm 102. 25. not illegitimate for modern science to read into these words the definito facts comprehensively embraced in them. By the divine Word, the author of or der in chaos, the work of ordor, what ever it was, was performed. If that chaos was a nebula, there was nothing in the mere nebula itself by which it could frame itself into an intellective system. If it condensed and hardened, without some regulative mind it would harden into an unintelligent solidity. It required an indwelling Mind, a di vine Logos, to translate the unintelli gent mass into intelligent forms. As easily could a pile of type lying in pi form themselves into a poem without a forming mind, as a pile of matter frame itself into a cosmos without the forma tive Logos. No atheistic philosophy whether of Hume or Herbert Spencer, has been able to bridge this chasm, Foundation — Geology reveals such " foundation " in the primitive rocks, and in the strata of successive ages. Heavens — The atmospheric expanse; and we may add, as speaking optically from our earth-centre, the firmament and the starry heavens. Works of thine hands — Spoken anthropomor- phically, that is, under momentary conception, as if God were an infinite man; which abstracting away from him all imperfection, and adding all perfec tion, we rightfully do. Weak-minded pseudo-philosophers raise a great pro test against such anthropomorphism, showing a sudden sensitiveness at our degrading God— a God in whom they themselves do not believe. And yet Mr. Spencer, who leads in this outcry against anthropomorphizing "the Ab solute," thinks he elevates hiin by de nying to him the attribute of intelli gence. A better philosopher. Sir Isaac Newton, says, (at the close of his '¦ Op tics,") that the entire universe, includ ing all material things from the planets down to animal bodies, the organs of sense and motion, and the instinct of 52 HEBREWS. A. D. 64. II 'They shall perish, but thou remainest: and tliey all shall wax old as doth a garment; 12 And as a vesture shalt thou fold them up, and they sliall be changed : but thou art the same, and thy years Eph. 1. 5, 9. to the very same persons. He often employs, also, the first person plural to designate merely himself; as for ox- ample, in Hob. ii, 5; vi, 9, 11; xiii, 18. This, in hke manner, ho interchanges with the first person singular ; for ex ample, xiii, 18; compare xiii, 19, 22, 23. The same use of the first person plural runs through all the Pauline epistles ; for example, we and / for tho writer himself, Gal. i, 8 : comp. i, 9-24, Gal. ii, 5 ; comp. ii, 1-4, and ii, 6, 7, and so very often elsewhere. So we and you for tho persons addressed, Gal. iii, 1-12 ; iii, 13-25; iii, 26-29; iv, 3-5; iv, 6-20; iv, 26-31, and elsewhere." The pas sage, with the entire class of facts, is, therefore, not a disproof, but rather a proof, of the Pauline origin of this epis tle; as it shows a full conformity with the apostle's habit of using the pro nouns. See our note on 1 Cor. xv, 51. 4. Not angels, but Jesus, Lord of this dispensation, 5-8. 4. Bearing. . .witness — While the Lord was main speaker, God corrob orated the divinity of his person and the truth of his announcements with signs and -wonders. Signs implies their significance as proofs ; wonders their startling supernaturalism ; mir acles their divine power, as dealings of omnipotence. Gifts — Rather, distri butions, distributive impartationa. Will — And according with his divine wis dom. The apostles could not work miracles at their own will. 5. For — Illustration. All this dan ger of offending a divine dignity is true, for Christ is lord of our dispen sation. The development of thought is this : verse 5 declares that angels rule not this dispensation : verses 6-8 quote tho psalmist's description of man, (as in his first paradisaic state,) made ideal ruler of the lower creation: verse 8 declares how complete that supremacy was, nothing being excepted ; but it adds that now, (since the fall,) that 56 HEBREWS. A. D. 64. not put in subjection k the world to come, whereof we speak. 6 But * Chapter 6. 5 ; 2 Peter 3. 13. subjection is annulled: verse 9 de- series that supremacy potentially re stored in one, namely, Jesus, who is divinely so exalted as that lie may be a glorious atoning sufferer for every man. It is this glorious divine Suf ferer who, identifying himself with man by being man, restores the prim itive exaltation of man. Beautifully does our authoT meet those who would revolt from Christ on account of the suffering of tlie cross, by showing that it was a suffering glorified by the di vinity of the Sufferer. Unto the an gels — Not only was the Law given through angels, but the entire old dis pensation was rife with angelic over- - rulings, either of subordinate angels or transient phenomena of the Angel-Je hovah, who thus anticipated in shadow his incarnation. That angelic guidance led Israel from Egypt. Moses declares, (Num. xx, 16:) " When we cried unto the Lord, he heard our voice, and sent an angel, and hath brought us forth out of Egypt." And God says, (Exod. xxiii, 20 :) " Behold, I send an Angel be fore thee, to keep thee in the way, aud to bring thee into the place which I have prepared." And verse 23: "Mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hit- tites . . . and I will cut them off." And so the last of the prophets, Malachi, (iii,],) predicts the incarnate Lord himself un der the title " Messenger (or Angel) of the Covenant." It was not until the time of tho Captivity that Israel came fully to form the conception, as we learn from Daniel, that even secu lar nations were overruled by angels. Daniel x, 13, 20; xii, 1. Against Mi chael, the prince of the people of God, there stood a " prince of Persia " and " of G rocia." The Jewish doctors then read the samo idea into Deuteronomy xxxii, 8, which the Seventy translates, " When the Almighty divided the na tions, he set the borders of them ac cording to the number of the angels of God." This, Rabbi Menahem para phrases, "He placed seventy angels one in a certain place testified, say ing, ' What is man, that thou art 2 Job 7. 17; Psalm 8. 4; 144.3. over the seventy nations." See our note preceding Luke x, 1. But undeT our present dispensation angels are in the background. Even popular imag ination, when, at the present day, it sees supernatural phenomena, never sees them in an angelic form. World — Not ceon, the time- world, nor cosmos, the frame-world, but oPcomene, the inhabited world, or territory; and so the world more or less completely ol human population and territory. Matt. xxiv, 14; Luke ii, 1; iv, 5; xxi, 26; Acts xi, 28; xvii, 6, 31 ; xix, 27 ; xxiv, 5 ; Rom. x, 18; Rev. iii, 10; xii, 9; xvi, 14. World to come — Buxtorf says : " By 'world to come,' some Jews under stand the world which is to be after the destruction of this inferior world, and after the resurrection of dead men, when their souls will again be united with their bodies. Others, by ' world to come " understand the days of the Mes siah, in which, that is, the Messiah shall come, whom they still expect, and that he will reign temporally in this world." In the New Testament, when speaking from a Christian standpoint, the world to come would signify the world beyond tlie judgment-day, as in Matt, xii, 32: but speaking from the Jewish standpoint, as here, the phrase signifies the days of the Messiah, the in coming period between the first and second advent. So in the Septuagint of Isa. ix, 6, Christ is called 6 ira-i/p ftfMovToc a'tdvnc, the Fatlter of the age or time-world to come, (English transla tion, "the everlasting Father.") See notes on 1 Cor. x, 11; Eph. i, 10. Whereof we speak— Which is the subject of verses 1-4. 6. But one — The indefiniteness of tho quotation compliments his readers, by presupposing that they know all about the books quoted. The division into chapters and verses for easy ref erence did not exist in the apostle's day. One— You know who. In a cer tain place— Tou know where. This was a customary style of quotation with Philo and the Rabbies. The quo- A. D. 64. CHAPTER II. 57 mindful of him? or the son of man, that thou visitest him? 7 Thou madest hiin s a little lower than the angels; thou crowncdst him with glory and honour, and didst set him over the works of thy hands: 8 "Thou hast put all things in sub jection under his feet. For in that 3 Or, a little while inferior to. mMatt. K 18; 1 Cor. 15. 27; Eph. 1.22; chap. 1. 13. ta tion is from Psa. viii, and is David's pensive words on contemplating the glory of the heavens above, and the insignificant magnitude of man below. Modern astronomy reads a deeper meaning into the words than David's science knew. It is, indeed, a wonder ful thing that so minute a body as man should be distinguished above the vast globes that swim through immen sity. But an immortal, intelligent be ing is of more value than an infinite number of globes of dead matter. They might just as well be nonexistent, leaving pure space alone, except as they may serve the welfare of an in telligent being. Man. . .son of man — An expressive parallelism. Jesus assumed to himself the epithet son of man as expressive of his humiliation. We see no direct reference by the psalmist to Christ. Visitest — As a physician does a patient, or as a patron does his favourite. 7. Little lower than the angels — Uafallen man belonged to a high order, but the angels were a grade above him. Set. ..hands — A. reference to the Gen esis history, in which primeval man is exhibited as lord of the lower creation. 8. Left nothing — The supremacy was complete, leaving no exception, and no rebellion such as sin afterwards produced, and as exists in the now of the following sentence. But now — Since the fall, and before the renova tion. Not yet — As will he in the re newal 5. That lordship assumed that he might suffer for and with our humanity, 9-18. 9. We see not yet a full subjection ; the psalmist's ideal description is but imDerfoctlv realized; but we do see he put all in subjection under him" lie left nothing that is not put under him. But now ° we see not yet all tilings put under hiin-, J) But we see Jesus, "who was made a little lower than the angels ' for the suffering of death, r crowned with glory and honour; that he »1 Cor. 15. 25.- — p Acts 2. 33. -oPhil. 2. 7-! 4 Or, by. the dawn of a better state. We see one Jesus, who, like man, is below the angels, yet crowned with divinity, that he might be the suffering redeemer for every other man. The order of the Greek words is nearly as follows : One, however, a little somewhat lower than angels we do see, (namely,) Jesus, for the sake of the suffering of death, with glory and honour crowned, in order that by grace of God he, in behalf of every man, might taste of death. Alford says here that Jesus is unemphatic, being a mere supply to tell us who is meant by the previous descriptive phrase. On the contrary, tho previous descriptive phrase holds tho mind in suspense to fall with emphasis on the word Jesus, an emphasis destroyed by our translators' reversing the order. See note on verse 14. Jesus, the Sa viour's most purely human name, is used because pure humanity, in its earthly state, is being described, in whose fine Jesus is presented. The human Jesus is thence the basis of the crowned, which follows ; a crown ing in view, and with purpose of, his atoning death. He is crowned with glory and honour in a higher sense than primeval man, (verse 7,) by being divinized. In primeval man the bless ed Spirit dwelt in elevating power ; in the divine man " dwelt all the fulness of the Godhead bodily." Jesus's being crowned, as man, with dirinity, that is, glory and honour, was in order to render the efficacy of his death exten sive to every man. He was human, that he might die; he was divine, that he might redeem. By the grace of God — It was by grace of the Father both to him and to us, that the man Jesus was crowned with divinity that he might efficiently atone. Taste 58 HEBREWS. A. D. 64. by the grace of God should taste death « for every man. 10 r For it became him, 'for whom are all things, and by whom are all things, iu bringing many sons unto glory, ffJohn 3. 16; 12. 32; Rom. 5. 18; 8. 32; 2 Cor. 5. 15; ITim. 2. 6: 1 John 2. 2; Rev. 5. 9. rLuke 24. 4li. «Rom. 11. 36. death — Experience death; the expe rience being expressed by one of our experiential senses. The term taste for experience is frequently used by ancient writers, as taste of labour, taste of bitter grief, taste of liberty. It here suggests, though it does not expressly include, the ideas of the brevity, the reality, and the bitterness of death. Compare Matthew xvi, 28 ; Mark ix, 1 ; Luke ix, 27 ; John viii, 52. For every man — The Greek might be read as neuter, for all, that is, humanity, or the race. But later commentators, as Lunemann, agree that it truly means every man, in order to emphasize the fact that Christ's death not merely em braces the collective race, but express ly comes in contact upon every indi vidual of the race. 10. It became him — It was suit able to the wisdom and goodness of God, who saw that the sufferings of one Sou were the truest method and condition for bringing many sons unto glory. This becomingness of the Buffering Messiah, our author adduces to convince and console those waver ing Hebrews who desired a glorious, but disliked a crucified, Saviour. For whom... by whom... all — The au thor of our salvation is the author and proprietor of all. No method but that which became him — which was worthy of his dignity as God of the universe — could bo adopted. Many sons — Who might be all the race, ev ery man, if every man would con sent. The divine idea, the brother hood of Christ, extends to every man. The failure is not upon the part of God, but of man. Note on Eph. i, 10. Captain — Rendered in Acts iii, 15, prince. The word signifies doubly an author or originator, and a military leader. It here includes both, and es pecially the latter, as presenting the to make 'the captain of their sal vation "perfect through sufferings. 11 For "both he that sanctifletli and they who are sanctified "are all of one: for which cause *he is t Acts 3. 15 : 5. 31 ; chap. 12. 2. u I.uko 13. 32; chap. 5. 9. v Chan. 10. 10, 14. w Acts 17. 26. x Matt. 28. 10; John 20. 17: Rom. 8. 29. image of Christ leading many unto glory. Perfect — Fitted anl com pleted perfectly as the great loader of salvation. Through sufferings — So far from being a ground of misgiving, 0 ye tremulous Hebrews, the suffer ings of our Captain are requisite in order to his perfect fitness and suc cess in his divine enterprise. And let all sufferers know, throughout this suffering world, that as he was glori fied through suffering, so our suffer ings are glorified through him. Hap py for us if our sufferings make us perfect as brethren of the Son. For this is the true mission of sorrow — to solidify our virtues by trial, to deep en our characters by solemn experi ences. 11. For — Reason for this becoming ness of Jesus' Bufferings ; based upon the need of his identification with his brethren. They who are sancti fied — Are being sanctified; the pres ent tense of the Greek participle imply ing a now continuous process, carried on unto the final glorification. Hence Christians aro all, more or less per fectly, "saints." According to x, 10, 14, this is wrought through the efficacy of Christ's death. But the Greek word for sanctify, here, should not therefore be rendered (as by Stuart and others) expiate. All of one — The English, here, would suggest race, or nature, to be added; but the Greek word for one is masculine, and requires father, oi God. This brings us to tho same es sential meaning as lineage, or race. Jesus is a true man, in order that as man brought sin and death, so a man should bring holiness and life. And still more, by being man he is brother with us, enabled by his humanity to sympathize with us, and by his divin ity to so rise as that we may be raised as one with him to the heights of A. D. 64. CHAPTER II. 59 not ashamed to call them breth ren, 12 Saying, J I will declare thy name unto my brethren: in the midst of the church will I sing praise unto thee. 13 And again, 'I will put my trust in him. And again, 'Behold, I and the children vPsa. 22. 2 a Isaiah 8. 18. 6 John 10. 29 Psa. 18. 2 ; Isaiah 12. 2.- 17. 6, 9. glory Not ashamed — For it is by a most wonderful and divine condescen sion that the divine Son becomes with us a human son. Brethren — Thereby we become brother to the God-man. 12. Saying — Psalm xxii, 22, where see note. The I refers to the Messiah, this being held by the Jewish Church as a Messianic psalm. My brethren — Those whose nature he had assumed, and renewed by redemption. 13. And again — Isa. viii, 17. The words in our English version are, " I will wait upon the Lord;" but in the Septuagint Greek they are as here quoted verbatim. The I is here ap plied to Christ. The passage can hardly be considered as Messianic in Isaiah. Words apphed by the prophet to himself as a man, are here as a man apphed to Christ. The same words, I will put my trust in him, are found in the Greek of the Septuagint of 2 Sam. xxii, 3, with which similar words in Psalm xviii, 3 closely corre spond. But the reference here is, doubtless, to Isaiah's words. And again — Quoted from Isaiah's next verse. Both quotations imply that the same Christ trusted, like his breth ren, in God, and that he presented the children of God, by God to him given, before the God who had given them. They were not Christ's children, but God's, and Christ's brethren. 14. Forasmuch then — This infer ence reverts back to close of verse 11, in support of which 12 and 13 are citations. This verse reasserts the main thought, which beautifully inter prets, to the dubious Christian Jew, the glory of the condescension of the eternal Son, the divine Logos, in as suming our nature that he might be capable of death. Flesh and blood ''which God hath given me. 14 For asmuch then as the children aro partakers of flesh and blood, he c also himself likewise took part of the same; ''that through death he might destroy him that had the power of death, that is, the devil; c John 1. 14; Rom. 8. 3; Phil. 2. 7.- 15. 54 ; Col. 2. 15 ; 2 Tim. 1. 10. -d 1 Oor. — Note, 1 Cor. xv, 50. The true read ing is, blood and flesh, in which the blood, as the more immediate resi dence of the life and soul, is men tioned first. Both blood and flesh mean the bodily nature as impreg nated with sensitivity and suscepti- .bility to impressions, shared by both man and lower animals, whereby it becomes the basis of soul aud spirit in man. This assumption of a sensi tive body was in order that he might be capable of human death, and might, through death, destroy the author of death. Destroy — The Greek word is used, as Alford says, twenty-five times by St. Paul. It often signifies, to put out of existence, (as Rom. vi, 6, 1 Cor. xv, 24,) and hence this might be a favourite text with those who believe in the annihilation of the devil. But it also signifies to ruin, to bring to naught, to despoil, as Luke xiii, 7, Rom. iii, 3, 2 Thess. ii, 8, where see note. The Apocryphal Testament of the Twelve Patriarchs uses the word in the phrase, " He shall destroy Belial and those serving him." Had the power of death — Christ (Rev. i, 18) has the' "keys of hell and of death," that ia, to deliver and bring forth to a resur rection ; Satan has the power, through sin, of introducing death. Hence he was a murderer from the beginning. The rabbies carried this idea so far as to teach that Samael was the angel of death, inflicting it whenever a man dies. The antithesis, through death . . . destroy . . . death, strikingly ex presses the work of the dying Re deemer. And not until this antithesis is completed are we brought in the sentence, with closing emphasis, to the name of the murderer — the devil. See note on verse 9. 60 HEBREWS. A. D. 64. 15 And deliver them, who e through fear of death were all their lifetime subject to bondage. 16 For veri ly *he took not on him the nature of angels; but he took ou him the seed of Abraham. 17 Wherefore «Luke I. 74; Rom. 8. 15; 2 Tim. 1. 7. 5Gr., lie taketh riot hold of angels, bill of tlie seed 15. The destruction of the destroyer is a final act. Rev. xx, 10. But there is an earlier process of deliverance in progress. It is a deliverance even now from that bondage caused by the fear of death. But for sin and Satan men would have passed through the im mortalizing " change," ( see note on 1 Cor. xv, 51,) like Enoch and Elijah, without pain or fear. But death is now the king of terrors. To the athe ist and the skeptic death is an endless night ; to the heathen a land of shad ows ; to the sinner a vista of woe. It is Christ who in death has conquered death, and has opened to tlie believer's faith the blessed vision of life and im mortality. Henee the saints of God have found their death beds scenes of joy and triumph, and have left many a precious testimony of their deliverance from fear. 16. Took not on him — This verb signifies primitively to grasp, to take hold of; generally with some degree of force or earnestness. This taking is for the purpose of aid, or to possess and appropriate. Hence a difference of opinion between commentators ; some of whom render it as in our transla tion, and others (as Alford) translate it simply " helpeth." Tho word truly includes both ideas, namely, to forcibly grasp, to seize, and a purpose thereby to aid, to rescue, to redeem. Our au thor did not mean simply to help, otherwise he would have used the ordinary Greek verb for to help; but he means to help by grasping forcibly the seed of Abraham. And the very word seed implies a lineage genetically assumed. The previous verses 14, 15, affirm Christ's partaking our nature to deliver us from fear of death; this verse confirms that thought by specifying his omitting angels and redomptively assunmig manhood ; and in all things it behooved him 'to be made like unto his brethren, that he mijriit be fa merciful and faithful high priest in things per taining to God, to make reconcilia tion for the sins of the people. of Abraham he taketh hold. — /Phil 2. 7.- g Chap. 4. 15; 5. 1, 2. ver. 17 urges the perfect fitness of that assumption. Seed of Abraham — A touching fact for these Hebrews, sons of Abraham, whose specird lineage Christ assumed. He was their Abra- hamic brother, and they were of tlie Messianic family of man. Why shrink from that suffering cross, which was truly glorious to the Sufferer and hon ouring to a Hebrew ? 17. Wherefore — Deduction from the preceding. If, to redeem us, he assumed our nature, he must complete his broth erhood with us by suffering like unto us. In all things — Birth, pain, and death included. Might be — Rather, might become. Merciful— The state ment quoted from Calvin by Alford, with approval, must not be for a mo ment accepted: "Not that the Son of God needed to be formed by experience to a feeling of mercy, but because we could not otherwise be persuaded that he was clement, and inclined to render us aid." The plain doctrine is not merely that such a fact took place to give us assurance of mercy, (though that was one point to be received,) but that such an assemblage of elements was formed into the divine-human Jesus. that a genuine human sympathy might truly exist. It was not to be a mere assuring show, but a most beneficent reality. There was not merely a divine mind forming anthropomorphic concep tions, but a human mind feeling human sympathies. High priest — This very central term in this epistle is now, for the first time, arrived at; tlie prepa ration for its introduction was com menced at verse 15. Verse 14 affirms the necessity of Christ's death, in order to become the conqueror of death j this affirms the necessity of his human suf fering, that he might sympathize with us sufferers. Faithful — Embracing the double meaning of fidelity and of re- A D. 64. CHAPTER III. 61 18 "For in that he himself hath suffered being tempted, he is able to succour them that are tempted. h Chapter 4. 15, 16 ; 5. 2 ; 7. 25. liability. Christ is true to his mission, and is' trustworthy for its completion. Make reconciliation for — The Greek word signifies, to make propitious. The Greek adjective of the same verb, 'IJUpor, hilaros, (from which comes our Enghsh word hilarity,) is equivalent to our adjective propitious ; and tlie word, in its various forms, was custom arily apphed by the Greeks to their gods when induced by expiation to be gracious: hence, in its biblical use, the verb means such a satisfaction sacri- ficially made to justice, as that God may deal with us in mercy. Anger can be ascribed to God only as a sense of justice and of subjective purpose against sin. When the demands of justice are obviated, we may behold that purpose of justice obviated, and the face of God beaming upon us in un obstructed benefaction. The objective of the verb is sins, and the meaning is, that Christ's death so reaches and affects our sins as that God may be propitious to us. Of the people — The Old Testament phrase for the Israelite people, enlarged to a world wide sense. 18. For — To illustrate the word suf ferings by the particular case of temp tation. Being tempted — An historical confirmation of Matt, iv, 1—11. He is able — We are connected to the man Jesus by a pure and beautiful human sympathy. Abstract theism, present ing a pure infinite, fails to awaken our" human affections until deity is to us humanized. But in Jesus we find a divine brother. And, through Jesus, infinite righteousness is able to deal with us, not by the rule of the infinite ly perfect law, but according to the measure of human weakness. Under the Old Testament the psalmist could say, " As a father pitieth his children, so the Lord pitieth them that fear him. For he knoweth our frame; he romembereth that we are dust." In Jesus we find one who has suffered as we, and been tempted hke us, and CHAPTER III. WHEREFORE, holy brethren, partakers of " the heavenly call- a Rom. 1. 7 ; 1 Cor. 1. 2 ; Eph. 4. 1 ; Phil. 3. 14. with a human sympathy for us can bring a divine succour to us. Ou this chapter we note: — 1. Pure theism, as in Judaism, (whether philo- nean, rabbinical, or modern,) as in Mohammedanism and in modern do- ism, is cold and barren, (throwing God to an infinite distance upward,) desti tute of that element of tenderness em bodied in the divine Jesus, and so beautifully portrayed in tho closing part of this chapter. There is added, also, especially in Mohammedanism, a fierceness, a fanaticism, which is ad verse to a genial civilization, and holds its subjects in a dreary semKbarbarism. Just so far, too, as the incarnation is rejected from a professed Christian ity, the piety tends towards a cold morality, and the religion to become a mere philosophy. 2. Tet while we deeply recognise the tender sympathy of the blessed Jesus, neither thought nor language should forget a most pro found reverence. We must not as sume his interference in our trifling secular affairs, nor speak of him in fondling or amatory language. It is as our sympathizing Saviour from tempta tion, sin, and death, that we are ever reverently to contemplato him. CHAPTER IH. II. The Son as Divine Apostle ful ly CONTEMPLATED, iii, 1-iv, 13. 1. Superior as Son to Moses, who was only servant, 1-6. Having, in the first two chapters, summarily presented the Son as Apos tle, beaming forth from the fountain of divinity and becoming incarnate High Priest, St. Paul now proceeds to a more full consideration of him first as Apostle. 1. Wherefore — In view of the de velopment of Christ as sent from the bosom of the Eternal, (see note i, 3,) and emerging on earth as our Apostle and propitiator, thus far portrayed. Holy brethren — Nowhere else is the 62 HEBREWS. A. D. 64. ing, consider ''the Apostle and High Priest of our profession, Christ Je- b Rom. 15. 8 ; chap. 2. 17 ; 5. 6 ; 8. 1 ; 10. 21. epithet holy thus applied to breth ren, although brethren is several times used in this epistle without the epithet. Probably holy is here used slightly in the Old Testament sense of the word, (see note on 1 Cor. vii, 14,) because the writer is about to parallel their position under Christ with their old position as Hebrews under Moses. They are the holy under the new dispensation, as Israel was under the old. Calling — See notes on 1 Cor. i, 1 ; vii, 20. The calling, here, is used very much in the sense of 1 Cor. vii, 20, to denote the permanent state resulting from per manent obedience to the call, and which has solidified into the correla tive profession soon named. Heav enly — As coming directly from heaven through our divine Apostle, xii, 25. Consider — Steadily contemplate and study. Tou have had him introduc- torily presented in his twofold offices in the first two chapters. Let us now fully and steadily analyze his na ture in each office. Apostle — One sent, a legate. So John xx, 21, "As my Father hath sent me, even so send I you." The twelve were the human apostles of Christ ; Christ was the di vine Apostle of God. He alone, as sent Son, speaks to us as antithesis to the - whole body of prophets, (i, 1, 2 ;) nay, he is an outbeamiiig radiation sent from the divine Essence, (i, 3 ;) he thence took part of our flesh, (i, 14.) And High Priest — Briefly unfolded in i, 14^18, (as Apostle is in i, 1-13,) and fully devel oped in iv, 14^x, 18. As God's Apos tle or Legate, Christ is super-angelic representative of God on earth ; ho is ruling administrator over the incoming dispensation, ii, 5-8; ho is the glori ous Messiah. And as humanizod Suf ferer (ii, 9-18) he is our High Priest. Our "Hebrews" here addressed re joiced in tlie grandeur of the divino Apostle, tlie glorious Messiah, but were shrinking almost to apostasy from the degradation of the High Priest, tho suffering Messiah. Our St. Paul will sus ; 2 Who was faithful to him that 'appointed hiin, as also cMo- 1 Gr., made, 1 Sam. 12. 6. oNum. 12. 7. now so unfold both as to confirm their view of the grandeur of the exaltation, and reconstruct their view of the equal grandeur and pathos of the humilia tion. Of our profession — Or, rather, confession. Not simply as one we con fess; for the word embraces all the truths and beings we confess as Chris tians ^ our whole confession of faith; Jesus Christ being the central figure and object in that confession and faith. Christ Jesus — Words signify anointed or Messiah Saviour. 2. Faithful — Perfectly and abso lutely true to all his trusts as legate. Appointed — Literally, made. Allu sion is here had to 1 Sam. xii, 6, where it is said, " the Lord that advanced (Gr. Septuagint, made) Moses and Aaron." The word, as here applied to Christ, should not be rendered created, as by Alford, but constituted, including, doubt less, his being brought into incarnate existence, not merely his appointment to his legation. As also Moses — This image of a house is suggested by Num. xii, T: "My servant Moses . . . is faithful in all mine house." The word house symbolizes the dispensa tion, or theocratic kingdom. ' Here is an analogy between Moses and Christ ; they are similar in faitlif ulness, yet there is a great superiority on one side. House — In this whole passage (verses 2-6) the Greek word for house includes not only the building or ma terial structure, but all the furnishings, family and servants, it contains to make it a complete establishment. And so the word builded, in the fol lowing verses, includes not merely the architecture, but the complete estab lishing, of the house and its contents. His — Many commentators refer here, as in verse 6, to God; but a more natural construction refers them to Moses and to Christ. Each of these divine legates had, under God, (ver. 4,) his own house; yet successively, un der Moses and Christ, the house is the same one house, and Christ, as Son, is underlying proprietor even of A. D. 64. CHAPTER III. 63 ses was faithful in all his house. 3 For this man was counted wor thy of more glory than Moses, in asmuch as dhe who hath builded the house hath more honour than the house. 4 For every house is builded by some man; but ehe that built all things is God. 5fAnd d Zech. 6. 12; Matt. 16. 18. — ¦« Eph. 2. 10 ; 3. 9 ; chap. 1. 2. — f Verse 2. a Exod. 14. 31 ; Num. 12. 7 ; Deut. 3. 24 ; Josh. 1. 2. h Deut. 1& 15. the house of Moses, who is but ser vant or steward. 3. This man — Here, as in verse 4, the italics show that the word man is not in the Greek, but is supplied by the translators. The writer uses only the pronoun this one. Builded — Founded, erected, furnished, and filled it with family and domestics. See note on verse 2. Than the house — Moses was, as servant, (verse 5,) part of the house; Christ, as Son, was, under God, instrumental builder, heir, and proprietor. Hence his more glory. 4. Every house — And, therefore, this liouse — has its special builder. And this divine house-building of the two dispensations is like all others, and pre-eminently so, under the divine all-builder, God. As apostles, neither is independent, both being under, as well as from, a divine Founder, by whom both are appointed. The whole structure is established by God su preme. This attribution of all to God, which perplexes Delitzsch, is in Paul's style. See 2 Cor. i, 21, with our note. 5. Was faithful — Against the Mar cionites, who renounced Moses and the old dispensation, our author is gener ous and just to Moses. Ho depreci ates not him; he only exalts Christ. The Hebrews are not shocked by any repudiation of their great founder; they are only pointed to a greater. As a servant — Not a slave, but a steward, superior to the family do mestics, yet subordinate to the Son. Things . . . spoken after— Namely, the revelations made in the after, or gos pel, dispensation. It was the office of Moses to establish a dispensation which should be a testimony, a wit- Moses verily was faithful in all his house as *a servant, hfor a testi mony of those things which were to be spoken aflcr ; <> But Christ as 'a son over his own house; k whose house are we, 'if we hold fast the confidence and the rejoin ing of the hope firm unto tlie end. i Chap. 1. 2. k 1 Cor. 3. 1G ; 2 Cor. 6. 16 , Eth. 2. 21 : 1 Tim. 3. 15 ; 1 Pet. 2. 5. 1 Verse 14 ; Matt. 10. 22; Rom. 5. 2; Col. 1. 23; chap 6. 11. ness, a memento of future things to be done and spoken after his dispen sation was past. Hence, he is prior in time but subordinate in position and purpose. And our gospel dispensa tion verifies itself by his testimony. 6. But — After this conceded tribute to Moses we next have Christ's supe riority. Moses was in, Christ is over, the house. Own expresses an empha sis not in the Greek; the same pronoun for his is used of Moses (verse 5) and of Christ here. Whose — Referring to Christ. For having established under this striking image of house Christ's superiority as proprietor of the dispen sations, our apostle makes a beautiful transition from this divine proprietor ship to the solemn warning against apostasy from Christ, which now fol lows. We — The writer and his He brew Christian brethren. They are now part of the house; they will be permanent part, if. For it is clear that the writer assumes that they are now in possession of a true confidence and rejoicing, which they have only to hold fast. The whole of the remainder of the chapter assumes that they aro now true Christians; the exhortation is, to stay just as they arc: tho great fear is that they will not, but that they will apostatize and finally perish. Confi dence — Greek, free, bold utterance; of which the inward foundation is confi dence of faith and feeling. Rejoicing — Or, exultation. Confidence is the firm, solid assurance ; rejoicing is the joyful hope and glorying built on that solid foundation. Firm — With un- movableness. End of our probation ary life. At that end all danger is at an end. We then cannot fall. For though we still ho free agents, intrinsi- 64 HEBREWS. A. D. 64. 7 Wherefore as mthe Holy Ghost saith, "To day if ye will hear his voice, 8 "Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: 9 When your fathers tempted me, m 2 Samuel 23. 2; Acts 1. 16.- Psalm 95. 7. -«. Verse 15; eally able to choose wrong in the bless ed paradise, there is no wrong to choose. Our hearts will be so attuned with the heart of the holy Christ that an un holy emotion cannot enter. Our spir its, filled with the blessed Spirit, can give no entrance to an unholy thought. We are no longer " prisoners of hope," but prisoners of everlasting joy. We are immovable parts of Christ's eternal house. The clause unto the end, has been rejected, as being really inserted here from verso 14. Delitzsch thinks our apostle would not use the phrase twice. Unreasonably, for it is truly an emphatic repetition, a repetition of what is really the point of the whole epistle. It is retained by the best au thorities ; by Tisohendorf in the fourth edition oi his Testament. 2. Dread warnings agrainst diso bedience to the Son, like the Jews' disobedience to Moses, iii, 7-iv, 13. As Chi'ist stands parallel to Moses, so our Christian Hebrews stand par allel to ancient Israel, and so must take warning by Israel's fatal example. a. Israel's failure to attain God's rest portrayed as warning, 7-11. 7. Wherefore — In view of the fact that your forming a part of Christ's eternal house depends on your hold fast. Holy Ghost saith — In Psa. xcv, 7-11. Our author assumes that what the psalm says, the Holy Ghost saith; that is, the psalm is inspired. As — The so corresponding to this as is implied at verse 12, before Take heed. The Holy Ghost hi the an cient psalm utters all tho reproofs of 7-11, so (verse 12,) do you take heed. See our note on verse 12. The warn ing to the old Mosaic era of the house (verse 2) is still sounding from the Holy Ghost in your ears. To-day— Since you have been so little attentive proved me, and saw my works forty years. 10 Wherefore I was grieved with that generation, and said, They do always err in their heart; and they have not known my ways. 11 So I sware in my wrath, o Exodos 8. 15 ; 1 Samuel 6. 6 ; 2 Kings 17. 14 ; Neh. 9. It ; Job 9. 4 ; Prov. 28. 14. in past days, let this be the day to hear his, God's, voice. 8. Provocation. . .temptation — In Exod. xvii, 7, at the smiting of the rock to bring water for the murmuring peo ple, it is said that Moses " called tha name of the place Massah, [temptation,] and Meribah, [bitterness,] because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us or not." The word provocation, here, is tlie Septuagint translation of Meribah, and temptation of Massah. Wilderness —Of Zin. 9. Tempted . . . proved — Made trial — ascertained. Forty years — The perversity of the people at Meribah was at the beginning of this forty years. In the psalm the forty years is in the following verse, measuring the time in which I -was grieved. Our author, in thought, measures the same period, though he varies the phrase. It was, also, forty years be tween the crucifixion and the destruc tion of Jerusalem and the overthrow of the Jewish race. The period had nearly expired when this epistle was written. 10. That generation — Of the forty years. Heart^Note, Romans x, 10. Not known — Not merely » passive ignorance, but a positive ignoring, g refusing to know. My ways— My works, in verse 9, were the divine mir-' acles and revelations; my ways, here, are the Lord's righteous dealings with free-agents. They had so ignored God's ways and modes of government as to act as if there were no God. 11. I sware — Made an affirmation, to bo held as sure and firm as the divine existence So Num. xiv, 21, "As truly as I live; " and verses 28, 29, "As truly as I live . . . your carcasses shall fall in this wilderness." My rest— To the Israelites the words meant a failure to A. D. 64. CHAPTER Ed. 65 "They shall not enter into my rest. 12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the liv ing God. 13 But p exhort one an other daily, while it is called To 2 Gr., If ihtv shaU enter. p Acts 11. 23 ; attain Canaan ; with the deeper implica tions underlying of a death under the divine wrath. To tlie spiritual Israel the literal Canaan had no significance except as a typo of the eternal rest. b. Application of Israel's sad exam ple in warning to you, 12-15. 12. Take heed — To be connected immediately with the as of verse 7, where see note. As the Holy Ghost gave the warnings of verses 7-1 2, so, in accordance therewith, do you take heed of apostatizing as your fathers apostatized and perished. In any of you — You, emphatic ; in. . .you, as in the lost apostates of old. And our author assumes that to apostatize from Christ is not merely to relapse into a harmless Judaism; it is to fall into sin and death. Heart of unbelief — For unbelief of divine truth springs from an evil temper. If men's hearts were right, their belief would be right. The drunkard will not believe the truths of temperance doctrines be cause he loves ardent spirits. The knave will not believe the precepts of conscience because he loves the gains of fraud. The atheist rejects God be cause he dislikes God. Note on John iii, 18-21. And so the Hebrew was liable to relapse from Christ from dis gust at the sufferings and lowliness of Christ. In departing — The unbelief would result in, be exerted in, nay, con sist in, departing. The evil heart, the unbelief, and the departing, all fuse into each other and become one. Living God — The Old Testament phrase to distinguish Jehovah from the unliving idols. But our author boldly assumes that the living God has deserted old Judaism, and is in and with the Christian Church. To desert Christ is to desert the living God. 13. Exhort one another — Literal Greek, exhort yourselves. Be an en- day ; lest any of you be hardened through the deceitfulness of sin. 14 For we are made partakers of Christ, 'if we hold the begin ning of our confidence steadfast unto the end ; 15 While it is said, 1 Theesalonians 2. 11 ; 2 Timothy 4. 2. — q Ver. C. tire, collective, solf-exhorting Church. Let a man exhort himself, and each one exhort the other, and all exhort all. In this time of trial and dismay, mutual encouragement was the com mon duty. Daily — For each day has its danger and needs its warning and its cheer. Called to-day — As long as we live to use the word to-day. Note, John ix, 4. While our proba tionary day lasts, and earnestly before the hastening night comes. Any of you — For the Church's exhortation of itself should not be solely collective. Each individual soul is infinitely im portant. Hardened — Become spir itually insensible and hard. Deceit- fulness of sin — Sin, the hardener and deadener of the soul, is a deceiver. It masks its own ugliness with false beauty. It cheats us with false ap pearances of goodness. It entangles with sophistries. The pure heart needs constant warning and watching against its deceptions. To the waver ing Hebrew the deceitfulness of sin suggested that to adhere to a crucified Messiah was disgraceful ; that the old temple worship was honourable ; that it was more profitable and advanta geous to agree with tho popular relig ion and renounce Jesus. 14. Are made — Both in the English and the Greek the verb assumes a standpoint beyond the end; that is, at the judgment day, and is, therefore, expressively indicative of the future. The beginning of our confidence — • Our commencement of Christian life. To begin, do well, and then fail, is to lose all tlie reward of our previous righteousness. The end — Of our day of probation. 15. While — Terses 14 and 15 are, it is to be noted, a single sentence. While refers to hold steadfast in verse 14. We finally partake Christ 66 HEBREWS. A. D. 64. rTo day if ye will hear his voice, harden not your hearts, as in the provocation. 16 ' For some, when they had heard, did provoke : how beit not all that came out of Egypt by Moses. 17 But with whom was he grieved forty years? was it not rVer. 7. (Num. 14. 2, 4, 11, 24, 30! Deut. 1. 34, 36. 38 1 Num. 14. 22, 29, Ac; 26. 65 ; Psa. if wo hold steadfast, or persevere while the to-day of warning and probation lasts. c. Was it not the unbelievers who failed of that rest ? Then let ns fear, 16-iv, 2. This paragraph is a series of ques tions impressing upon the Hebrews the fact that the underlying cause of Israel's destruction in the wilderness was one — unbelief. Terse 19. This furnishes basis for an inferential ex hortation against apostasy by this same unbelief, commencing with the therefore of iv, 1, and extending to iv, 16. 16. Some — It is a query (depending on tho Greek accent upon the Greek word for some) whether this verse is affirmation or question. H it be an affirmation, the meaning then is, some provoked, but not all. But the provokers, in fact, were all with an exceptional two — Caleb and Joshua. Nor does the train of thought require a depreciation of the practically all into a some. On the contrary, theforce of our author's strain of warning here is increased rather by emphasizing the all, and overlooking the exceptions. The obvious interpretation, therefore, is to bring the verse into interrogative form, in accordance with the series of five interrogations, of which this verse contains two. Read thus: For who, when they heard, did provoke ? Was it not all that came out of Egypt by Moses? The for, then, refers to the danger im plied in the if of verse 14 ; the danger of failing, as the mass of Israel did, of attaining rest in Christ. The for, therefore, introduces the whole drift of the following interrogations. The series of questions argues that it was the provokers, the ...all, who sinned, and who believed not, that were the subjects of God's grief, of iis with them that had sinned, ' whose carcasses fell in the wilderness? 18 And uto whom sware he that they should not enter into his rest, but to them that believed not? 19 T So we see that they could not enter in because of unbelief. 106. 26; 1 Cor. 10. 5; Jude 5.— Deut. 1. 34, 35. tfChap. 4. 6. ( Num. 14. 83,- destructive judgment, and his menacing oath. The whole history shows, then, that perdition arises from unbelief as concludingly asserted in verse 19. 17. Carcasses — Literal Greek, limit, meaning the skeleton bones, as of the spine, legs, and arms. In the dry cli mate of the East the strewn bones of corpses usually remain long undecayed, a memento of death. 19. So we see — Conclusion from the whole history, deeply bearing on our own case. Unbelief — Want, not merely of intellectual acknowledgment of the divine facts, but want of fidelity of heart and the spirit of obedience to God, and harmony with his divine aDd glorious purposes. Full, hearty accord with God would have made Israel great and glorious, a divine, triumph ant theocracy, thrilling the world with the greatness and glory of Jehovah." As it was, Israel barely lived along until the Messiah came and chose an other, a spiritual, Israel, in Israel's place. To that spiritual Israel our author now addresses the warning not to fail by like unbelief. This chapter ought to have closed at close of iv, 2. CHAPTER IT. Our parallelism with Israel rooro closely stated, with stringent appli cation. Terses 1 and 2, tlie prom ise — tlie gospel — is to us as to thorn; the same danger from unbelief — and a rest of which we may thereby fait That there remains for us a rest, (verses 3-9,) as well as to Israel, is demonstrated: for three rests are indi cated in the Old Testament; namely, first, God's creational rest, (Gen. ii, 2;) second, the rest which he declared that unbelievers should not enter, (Psalm xcv, 11,) namely, Canaan; and, third, A. D. 64. CHAPIER IV. C7 CHAPTER IV. LET "us therefore fear, lest a promise being left us of enter ing into his rest, any of you should seem to come short of it. 2 For unto us was the gospel preached, as well as unto them : but ' the a Chap. 12. 15; Prov. 14. 16; 28. 14; Jer. 32. 40. — 1 Greek, the word of hearing. the rest (typified by Canaan) implied in that psalm in the warning to those living in the time of David (verse 7) not to fail of it. These three rests are different, with an underlying sameness ; and thiE third rest, to be entered by faith, remaineth for the people of God, not only in the time of David, but even in our day. 1. Therefore — In view of the fear ful examples of apostasy in last chap ter. Let us fear — Implying a behef in its practical possibility and an ear nest desire to avoid it. Seem — Should appear. To come short — Past tense ; to have come short; namely, after the end of iii, 14, and at the judgment day. Hence the seem, or appear, is not a false seeming, but an appearance of a dread reality to the eye of God and in the light of the final judgment. A direful result is this for us to fear; lest, after oice being pardoned and sanctified, we at last are seen to have fallen and become lost. 2. Gospel preached — Literally, we were evangelized; greeted with the glad announcement, gospelized. This gospel of the Old Testament, identical with the promise of verse 1, was the glad announcement of a Canaan rest; ours, of a heavenly rest. Mixed with faith — The word, when heard, must be mixed with faith, as food in the stomach must be mixed with gastric juice in order to nourishing and vi talizing our bodies. In the received Greek text the word mixed is nomi native singular, and agrees with word, and so makes a clear, good meaning as above. But another, and perhaps true, reading, makes mixed to be accusa tive plural, and agree with them. The words then would imply that_ the hearers themselves Were to be mixed with faith. That is, so fully should word preached did not; profit them, ' not being mixed with faith in them that heard it. 3 bFor we which have believed do enter into rest, as he said, cAs I have sworn in my wrath, if they shall enter into my rest: although the works 2 Or, because thev were not united, by faith to. b Chap. 3. 14. cPsa. 95. 11 ; chap. 3. 11. the soul of the hearers be filled and impregnated with faith, that the soul and the faith may be conceived as two elements or fluids mixed together. Them that heard it, is the Greek da tive. So the whole may be thus read : The word did not profit them, as they were not impregnated with the faith fitting (or belonging) to tlie hearers of the word. d. For us, too, remains a rest, a danger of fall by unbelief, and a stem adjudging WORD, 3-13. 3. For — To unfold the nature of this our rest, mentioned in verse 1, as paral lel to the Canaan rest of iii, 11, 18. We — Behevers of our dispensation uni versally. Do enter — General present tense ; it is the law of our present dis pensation that we do by faith enter heaven. Rest — The digression on this term is a good instance of what has been called Paul's " going off at a word." The word rest, in last chap ter, struck his mind impressively, and becomes a key-word for this. It is a beautiful word, soothing to the weary spirit. Indeed, eastern Buddhism feels life so heavy and rest so desirable as to seek for Nirvana, utter annihilation, as a most desirable repose. But that is the religion of despair, as Christian ity is the religion of hope. The Chris tian rest is repose from all that is wearying in life, yet enjoyment of per fect bliss. As he said — Quoting again Psalm xcv, 11 to illustrate the Canaan rest. Although — God applies to this rest a my in the psalm, although it was not his creational rest, for his crea tion was finished long before he used the words in Psalm xcv, even from the foundation of the world. By bold conception in the present passage the analogous rest of God at creation, of Israel in Canaan, and of the Christian in paradise, are corre- 68 HEBREWS. A. D. 64, were finished from the foundation of the world. 4 For he spake in a certain place of the seventh day on this wise, dAnd God did rest the seventh day from all his works. 5 And in this place again, If they shall enter into my rest. 6 Seeing therefore it remaineth that some must enter therein, eand they to whom 8it was first preached en- dGen. 2. 2; Exod. 20. 11; 81. 17. 6 Chap. 8. 19. — 3 Or, the gospel was first preadied. lated and identified as deeply one. All are three ineffable and divine reposes after a divinely imposed task, and at bottom they are all the same blessed refreshment. Of this bottom reality Israel's rest in Canaan was but a rough type. But as the deaths in the wilder ness under divine wrath implied a deeper death underlying, so the repose of Israel in Canaan implied a pro- founder underlying rest. 4. In 4 and 5 our author quotes to gether the two passages, (Gen. ii, 2, and Psa. xcv, 11,) in order to present the dif ference to the eye. He spake — God by the inspired writer. Did rest — Rest is the season of refreshment after a period of toil. And the Genesis pic ture of the divine rest, after the work of creation, is a type of all subsequent relaxation from action. For all life has this alternation of action and re mission. Not only men, hut animals and vegetables take repose; even the flowers have their sleep. 5. And in this place again — In Psa. xcv, quoted previously. If — An elliptical form of the divine oath, sup posed, when used by men, to be pre ceded by a fearful penalty upon per jury, as " So do God to me, and more also, if," etc. 2 Sam. iii, 35. My rest — Not the my rest of the creation, but my appointed rest for Israel in Canaan. 6. Now for the third rest, namely, that for the obedient in the days of David, long after the abode in Canaan. It remaineth— As a clear inference from the words in Psalm xcv, quoted last verse. Must — The word not in the Greek. Alford rightly renders the words, "Sineo tlion it yet remains that some do enter." They . . . entered tered not in because of unbelief: 7 Again, helimiteth a certain day, saying in David, To day, after so long a time ; as it is said, f To day if ye will hear his voice, harden not your hearts. 8 For if 4 Jesus had given them rest, then would he not afterward have spoken of another day. 9 There remaineth therefore a "rest to the people of ./Psa. 95. 7 ; chap. 3. 7. 4 That is, Joshua. 5 Or, keeping of a sabbath. not — Since some enter, and yet the Is raelites of Exodus failed, we find in this ninety-fifth Psalm another and a later day of probation, and possible rest, specified. 7. He — God by the psalmist. Lim it eth— Defines, specifies, a certain day. In David — Delitzsch explains this as by David. For David does not here stand for the book of Psalms, but as name of the author of this nine ty-fifth Psalm. To day — In our, Dav id's, day. After so long a time as has elapsed since Israel's second genera tion entered Canaan, namely, a time of five hundred years. And even at this day there still remains a rest to those who hear his voice, but for feited by those who harden their hearts. 8. And what rest is this? It is plain that this is not the rest which Joshua won for the survivors of the desert; for if Joshua (Jesus is here the Greek form of the Hebrew Joshua, who is really here meant, see note on Matt, i, 1) had given it, this another day would not have been spoken of five hundred years later than Joshua. A permanent rest of faith for all the faithful, other than the literal Canaan rest, is, therefore, a valid conclusion, stated next verse. 9. Remaineth — The full conclusion given. There is a permanent rest un derlying the Canaan rest, which is God's and the believer's rest. But, significantly, our author for the word rest, which has hitherto been ¦ a babe. 14 But strong meat belongcth to them that are 'of full age, even those who by reason 6of use have their senses exercised zto discern both good and evil. 4 Or, perfect; 1 Cor. 2. 6; Eph. 4. 15; Phil. 3.15. 5 Greek, of a habit, or, perfection. s Isa. 7. 15; 1 Cor. 2. 14. structed after the Sauline dispersion. The words here may refer to this pe riod of the life of the entire Church, or to the length of the time since the indi vidual conversions of those addressed. If they were not as old Christians as the " old disciple Mnason," ( Acts xxi, 16, ) who entertained Paul, still they were old enough to be beyond " spiritual babyhood." Ought to be teachers — For every Christian, how ever humble, if his heart and head be fuD of religion, may have occasion to be a teacher. First principles — The elementary letters, the A" B C. Ora cles of God — The revelations made in Christianity to men. St. Paul's own words in Rom. iii, 2, where see note. Need of milk — A humiliating repre sentation of their childishness in spir itual truths. Similar is Paul's expres sion in 1 Cor. iii, 2. 13. Every one that useth milk — The milk, or first principles, are indi cated by specimens, in vi, 1, 2. Is a babe — Spiritually ignorant and weak. 14. Strong meat belongeth. . .full age — The strong meat comes after vii, 1, and consists in starting from Melchizedek, and evolving the whole priesthood of Christ as based in the Old Testament, and superstruetured in the New. Good and evil — In rehg ious doctrine. Here we may note that, 1. These elements, though depreciated in rank as compared with further and higher truths, aro of the very first import ance. They are to commencement of spiritual life what milk is to early bodily life. 2. Our apostle identifies advance ment in Christian knowledge as one with advancement in Christian life. Low attainments fn Christian knowl- 76 HEBREWS. A. D. 64. CHAPTER VI. THEREFORE • leaving ' the prin ciples of the doctrine of Christ, a Phil. 3. 12; chap. 5. 12. 1 Or, the word of edge, arising from want of interest in Christian truth, is one with a feeble, in fantile Christian life. Deep interest in Christian verities, arising from their viv ifying and controUing power, is identi fied with Christian vitality, integrity, and activity. 3. The apostle does not recognise, in the present passage, this perfection of Christian life as being attained at a spring. He does seem to presuppose that, ordinarily, power ful Christian character is progressive ly attained by study, experience, and growth. CHAPTER TI. 1. Therefore — In view of their humble attainments portrayed in v, 11-14. The principles — Literally, the beginning of Christ; equivalent to first principles in v, 12. Let us go on — In the word us St. Paul identifies himself with his Hebrews, and moves for a common advance. See note on ii, 1. But, does he mean go on in this his present discourse ; or go on in acquiring new accessions of Christian knowledge in addition to these first principles ; or go on in increase of Christian life and power ? All three. The unfolding of his grand views of the high priesthood of Christ in the future chapters, is one with the ac quisition of new volumes of spiritual knowledge, and new forces of Christ ian character and power. It is the want of their taking this fulness of the atoning Christ into their mind an i heart and life that renders them babes, v, 13. And when this text, let us go on to perfection, is adduced as an ex hortation to advancing to a perfected Christian character, it is no misquota tion. Perfection is here an antithesis to the babyhood of v, 13. It is the noun form of the Greek adjectivo ren dered of full age, in v, 14, and signifies adulthood. Not laying again the foun dation — A non-advancement is merely re-laying the elemenfciry foundation ; let us go on unto perfection ; not laying again the foundation of re pentance bfrom dead works, and the beginning of Christ. 6 Chap. 9. 14. it is erecting no superstructure. Our apostle now enumerates six elements of which the foundation is composed, really arranged as three couplets in order. These were, probably, the ele mental points of Christian doctrine anciently taught to the catechumen at his baptism. As a foundation they are important, nay, necessary to the superstructure, but very likely to he of no value without the superstruc ture. The three couplets are, repent ance and faith, baptism and imposition of hands, resurrection and judgment. The first two are conditions to being Christian ; the second are institutes in Christianity; the third are Christian doctrines of eschatology. As the He- brows to whom St. Paul now writes were once Jews, they were educated upon a Jewish platform of the entire six elements, which. had been recon structed into the Christian view. We are not certain (though no commen tator has suggested it) but that tins re-laying the foundation meant a re establishing in their own behef of the old Jewish view, and so relapsing from Christianity to Judaism. Certainly the staying on the foundation without advance would not be a re-laying. Laying again would he laying it over again, substituting the past for the present, the old Jewish for tho new Christian one. Foundation of — That is, consisting of. Repentance — A mental turning away from dead works, that is, works which have no saving life in them, whether positive sins or an unsaving ritual. The Jew ish platform would acknowledge only the former sense of the words ; the Christian would emphasize the latter as against Judaism. Faith toward (literally, upon) God — The second ele ment. Between the Jewish and Christ ian platform, the former would make faith upon God a blank monotheism ; the latter would include faith in Christ as embraced in faith upon God. A. D. 64. CHAPTER VI. 77 of faith toward God, 2 cOf the doctrine of baptisms, d and of lay- c Acts 19. 4, 5.- I Acts 8. 14-17; 19.6. 2. Of — Foundation is understood before this of. The doctrine, or teach ing, is understood before each of tho four ofs in the verse. Baptisms — Washings. The Greek word for Christ ian baptism is baptisma, this word is baptismos, and generically includes all ritual lustrations, baptism included. The plural here is used, not, as some think, to indicate trine immersion, (which was not a New Testament practice ;) nor to include the baptism of water and of the Spirit; nor to imply the baptizing of many individu als ; but because by Jewish doctrine there were many lustrations, while by Christian doctrine there is but one, namely, baptism. Closely coupled (by a conjunctive re, which is a tighter con nexion than icai, and) with baptisms is the laying on of hands. The laying on of hands was, therefore, retained as distinctively a Christian institute, taught as Christian doctrine. Under the old dispensation it was a mode of blessing and of conferring office. Num. viii, 10; xxvii, 18, 23; Deut. xxxiv, 9. By it, under the new, the Holy Ghost was imparted after baptism, and office was conferred. Acts viii, IT ; xix, 6 ; Acts vi, 6; xiii, 3; 1 Tim. iv, 14; v, 22. In regard to this last purpose it seems, from the New Testament and tho practice of the primitive Church, that before the polity of the Church crystallized into form under the new effusion of the Spirit, a great variety of persons exercised their various gifts, (Eph. iv, 11, 12,) but that there gradually emerged three grades of ministry. And hence the episcopal form of government, initially repre sented by James at Jerusalem, by Timothy, and by Titus, being divinely sanctioned but not enjoined, became early prevalent in most Churches, and before the close of the second century universal in Christendom. The laying on of hands here, closely coupled with baptism, drawn from the origi nal manual impartation of the sensible ing on of hands, e and of resurrec tion of the dead, fand of eternal cActs 17. 31,32. — -/Acts 24. 25; Rom. 2. 16. gift of the Holy Ghost, seems to have become an established institute, sym bolizing that impartation of the Spirit by which the candidate was individu alized as one in the individual body of Christ. Delitzsch maintains, with good show of argument, that the in stitute of imposition of hands lias still a rightful place in the Christian Church, as the final recognition ol that ultimate incorporation into the Church of which baptism is the initial sign. The laying on of hands, in its twofold use as confirmation of the poo- _ple and as ordination of the ministry, indicates the one, yet twofold, priest hood of both mimstry and people, each in its own order. Hoffman, as quoted by Delitzsch, suggests that baptism is correlated to the judgment as laying on of hands to the resur rection. But the close connexion in tho Greek by a ts of the resurrection with the imposition indicates just the converse. Baptism more properly rep resents the resurrection, and so em blematizes us as the final, glorified, new creature; while the imposition symbolizes the final judgment which forever confirms us into the Church of the glorified. Resurrection of the dead — Dead, without the article, and plural, deads. It does not, therefore, positively express the universal dead. See our note on Luke xx, 35 ; 1 Co rinthians xv, 12. Probably the res urrection of the righteous is really what St. Paul here intends. The res urrection of the wicked has no sym bol in baptism. Judgment — Rather meaning the sentence than the process of judging; and the sentence is eter nal in its force and effect, being irre versible and final. These six lunda- mental points of Christianity, in com parison with the Jewish foundation, are selected specimens, not an exhaus tive enumeration. The Lord's supper, based on the passover, and the Christ ian Lord's day, based on the old sab bath, are omitted. 78 HEBREWS. A. D. 64. judgment. 3 And this will we do, *if God permit. 4 For *it is g Acts 18. 21 ; 1 Cor. 4. 19. h Matt. 12. 31, 32; 3. And this — The going on to per fection. Will we do — There is con siderable authority for the reading, this let us do. IS God permit — But why this if? Would not God, of course, permit so good a thing ? Alford ap proves the interpretation that our apostle means here to imply that our so doing is not in our own power, but must be wrought in us by God. But for that meaning a mere permit would not be the true word, but grant grace, or empower. Delitzsch thinks that the implication is, that God may not per- ipit, because they may be already in an irrecoverable, apostate state; but. that is contradictory to ver. 9 ; and, besides, we cannot admit that this irrecovera- bility from apostasy arises from God's non-permission of recovery. St. Paul uses the very same words in 1 Cor. xvi, 1, an indication both of his being author of this epistle and of the mean ing of the phrase, which is, if God in his providonoo permit, by continuing life, power, and opportunity to us. 4. For — What is the connexion? Does it mean we will press on, for to stand still will produce apostasy, and apostasy is irrecoverable? One would suppose that so essential an interme diate thought as this — that standing still begets apostasy — would have been expressed. Yet this seems to be the only alternative, unless we admit that an apostatizing resumption of Judaism is expressed in the re-laying of the foundation, as noted on verse 1. This much-debated passage, being tlie central point in tho extended dis cussion of these " Hebrews' " apostasy, in this epistle, we will endeavor lo ren der to tlie English reader as literally as pDSsiblo, thus: For those that were orice enlightened (Greek aorist participle) and tasted of the heavenly gift, and that became partakers of the Holy Spirit, and lasted both (lie good word of God and pow ers of tlie incoming dispensation, and that fell away, it is impossible again to renew unto repentance, re-crucifying (as they are now doing, present participle hero instead of aorist) unto themselves the Son chapter 10. 26; 2 Peter 2. 20, 21 ; 1 John 5. 16. of God, and setting him forth as a public exhibition. It is obvious on the face of an exact translation that the passage is describing an existent class of cases. The aorist, or historic tenses, show what experiences these cases have passed through; the present tense shows what they are now doing ; and so persistently and flagrantly doing, that it is found impossible to renew them again unto repentance. It was, prohs- bly, the known occurrence of a nota ble desperate defection from Chris tianity at Jerusalem which awakened our apostle's fear for these Hebrew converts to whom he writes, and which he now portrays before their eyes to warn them of a like catastro phe and consequent obduracy. And this view is strengthened by the cheery persuasion expressed in verse 9, that his readers do not belong to that set of backsliders. The meaning, then, we take to be : Do not be re-laying the old Jewish platform, for you see how im possible it is to reclaim those who have thus Judaized. It is impossible — We cheerfully affirm, after Alford and Delitzsch, that there must be no lowering the legitimate meaning of the word impossible. But we just as positively affirm that there must be no overstraining the word above, or out of, its legitimate forces. There are, legitimately, various grades of impossi bility, absolute and relative. A mathe matical or arithmetical impossibility, and the impossibility for a contradic tion to be true, are absolute; not to he overcome even by omnipotent forca And there is in tho natural world such an impossibility as that the course of nature should change itself, which is intrinsically impossible, but possible to God. No one, we presume, would include such an impossibility in the present text. Then there are what are usually, but not very properly, styled moral impossibilities, namely, such as are found in the wills and conduct of free-agents. Such is tho impossibility stated by our Saviour of a rich man's being saved. Delitzsch very inconsid- A. D. 64. CHAPTER VI. 79 impossible for those 'who were once enlightened, aud have tasted i Chap. erately says, in regard to that, "Even the explanation that what is altogether impossible with men may be effected by a special operation of divine power, is inadmissible here ; for it is God him self who works through the preaching of the word." And is it not as truly God who works in the salvation of an apostate as of a rich man? The two cases are perfectly parallel. Christ af firms an impossibility, for the rich man to be saved; that is, on the human plane of possibilities ; but it is possible with God So, humanly speaking, there is also an impossibility for an apostate to be reclaimed ; and yet that does not deny that it is divinely possible. Joseph of Arimathea was a rich man, and did enter the kingdom of God, so that the human impossibility was overcome. Nay, so have the tempers of men been in time worked upon, that we may be lieve that myriads and millions of rich men have entered the kingdom of God, that is, the impossible has become normally possible. Apostates whom it is impossible to recover, are, alas! matters of constant experience. Such have resisted and overcome the highest spiritual influences and forces ; nothing more effective, normally, can be brought to bear upon them ; and, therefore, in the normal order of things, they cannot be reached. Men who are not apos tates, also, there are, all around us, whom it is humanly impossible to save. They have made up their minds, they scout all approaches of argument or conviction, they cannot be affected. God could by absolute power over rule them, but it is not best he should. They have freely placed themselves in that condition, and are themselves to blame. Now, as we have above said, the class of apostates at Jerusalem above portrayed was, probably, known to our author and his readers. Both knew how incorrigible and bitter they were, and that it was impossible to recover them. Nay, though it is not so strongly stated, many of these apos tates may have so intrenched them selves in fixed determinations, self-in terests, hostile arguments, and hatredB, as to have become themselves unable to break through those self-formed in- trencliments; and thus it may have be come volitionally impossible for them to choose return. Recovery may have become beyond the power of their own will. Just so, many rich and proudly intellectual men intrench themselves in fortifications against truth which they become unable to overthrow. And that inability is no excuse, be cause it is self -superinduced. They might as well be given up, and their case bo used, as by our apostle, to warn others from falling into a similar obdu racy. But it must be specially noted that it is not said of these Jerusalemite apostates that it was volitionally im possible for them, as free agents, to return to repentance. The declared impossibility is in tho normal means to reclaim, not in the man's own sub jective ability to repent. Such ability may in some, or all, cases have been lost, but it is not so said. And even if the Jerusalemite apostates were im possible to reclaim, this does not prove that all other apostates become impos sible of recovery, any more than our Saviour's words prove it universally and forever impossible for a rich man to be saved. Once enlightened — The writer heaps clause upon clause, as Al ford truly says, not only to show that the class he describes were truly regen erate, but to show what accumulated forces they must have had to neutralize in order to reach apostasy ; forces than which none stronger can be normally used to bring them to recovery. And so their recovery is impossible. These forces are now described in five clauses; two couplets with a single clause between. And the five clauses following portray tho successive stages of Christian life. First couplet is a di vine enlightenment and the heavenly boon of pardon and salvation ; next, sin gle clause, a permanent holiness of life ; last couplet, the aggressive word and powers of Christiau progress and tri umph. Once — Not once for all, as 80 HEBREWS. A. D. 64 of k the heavenly gift, and ' were made partakers of the Holy Ghost, Jc John 4. 10; 6.32; Eph. 2. 8. Alford, but once, as correlative to again, in verse 6. Enlightened— By the blended power of truth and the Spirit producing conviction and con version. So Ephesians i, 18, " the eyes of your understanding being en lightened." After ye are illuminated, x, 32, where the same Greek jvord is used. This enlightenment at conver sion was held by the earlier Christ ians to be so associated with baptism, as that photisma, the enlightenment, became a term for baptism. Tet the word so used did not assume that the enlightenment and the mere phys ical act of baptism were identical. So Chrysostom says, " The heretics have a baptisma, but not a photisma; they are baptized, indeed, in body, but are not enlightened in soul; just as Simon Magus was baptized, but not enlightened." The pretence that the word, as well as the entire five clauses, does not imply true conversion, is en tirely inadmissible. And have tasted of the heavenly gift — Closely coupled by a re with the former clause. And, evidently, the heavenly gift, imme diately consequent upon conversion, is salvation. Heavenly, because from heaven, redolent of heaven, and tend ing to heaven. The tasted implies the sweet enjoyment of the assurance of that salvation by the witness of the Spirit. Of — The Greek genitive (not used after tasted, verse 5) implies the true universality of the gift, but of which the new convert tastes only his individual and initial share. Partak ers ofthe Holy Ghost — A permanent sanctification in the Christian life fol lowing conversion. This forms the single clause between tho couplets. The Holy Ghost is the general sanc tifying gift of all saints; and of this gift these Hebrews had their share, and were made partakers. 6. The last couplet connecting the word and the powers. Tasted — Im plying again the rich enjoyment; and here without the of, because this now grown Christian may taste and enjov 5 And have tasted the good word of God, and the powers of "the l Gal. 3. 2, 5 ; chap. 2. Chap. 2. 5. not a part but the whole good word. Excellent is Whitby's note on this good word : " So the promise of bring ing the children of Israel into the land of Canaan is styled "mn Din, |%a KaXbv, a good word, [English unliteral translation " thing,"] Joshua xxi, 45 ; xxiii, 15. The word of God for bring ing his people out of captivity is styled, 31t3n '"Dl, my good word. Jer. xxix, 10. The words of consolation which the angel spake to Jerusalem are, furiuaTa Ka%d, good words. Zech. i, 13. The promise made to God's people of re mission of sins, and peace and truth in the days of the Messiah, is a good word. And the prophet, speaking of the Messiah, saith, My heart medita- teth a good word. Psa. xiv, 1." The good word of our apostle here is, then, the evangelium, the good message, of the New Testament. A word, as spoken by the incarnate Son, (ii, 1, 2 ;) good, as revealing a heavenly Ca naan, " glory, and honor, and immor tality — eternal life." This blessed ¦word this class had tasted — enjoyed its rich flavor in its full entirety. Powers of the world to come — Closely coupled with the good word of the New Testament are the powers of the new dispensation. Note on ii, 5. The word and the powers go to gether. These Hebrews had witnessed and enjoyed these powers. For the word powers (SwaueiQ) is often, in the Greek, put for miracles and mighty su pernatural works. Matt, vii, 22 ; xi, 20, 21, 23; xiii, 54, 58; xiv, 2; Mark vi, 2, 5, 14; ix, 39; Luke x, 13; xix, 31; Acts ii, 22; viii, 13; xix, 11; 1 Cor. xii, 10 ; 2 Cor. xii, 12 ; Gal. iii, 5. An examination of these texts would show that the word is more frequently used for the supernaturalisms of Christ and the early Church in the upbuildine of Christianity than tho English reader would imagine. Here it is used ge- nerically for every form of aggressive supernatural energy in the now dis pensation. Of those in the apostolic age we seem to have a pretty full enu- A. D. 64. CHAPTER VI. 81 world to come, 6 If they shall fall away, to renew them again n Chap. meration in 1 Cor. xii, 10. As these sen sible powers disappeared thero still remained the normal spiritual powers blended with the good word, the or dinary aggressive/jrces of Christianity. These are the energies of the Spirit in quickening the soul, in the active con version of men, in the building of the kingdom of Christ, and the gathering of the world within its dominion. 6. If they shall fall away — A sad mistranslation. There is no if in the original, and no future tense, and no contii lgent supposition. It is the " his toric tense," and describes a fall that has already taken place, as our trans lation above indicates. Fall away — Of course they could not fall if they did not once stand. And that stand was a state of salvation in which, did they stand and not fall, they would have been safe. " Let him that think- eth he standeth take heed lest he fall." Away, means from the previous state of renewal in which the warning re quires them to stand. It was not a fall from a state of condemnation, but from a state oi salvation. And this fall away is the central thought oi the whole epistle. Tc warn his readers by the fa tal example of others is its entire pur pose. See notes on iii, 7-iv, 13. Re new them — Bring them back to their once renewed, unfallen state. Again — Correlative with once, in verse 4. They were once renewed, but it is impossible to renew them again. There was a blessed once to which they can never be reclaimed again. And this very word again means they were once renewed. Repent ance — The great, sure condition of salvation. Seeing they — Words not in the Greek, and which should not be in the English. See our transla tion on p. 78. Crucify afresh — Re- crucify, repeat the crucifixion. Their apostasy, as we have repeatedly inti mated, arose from a disgust at the hu miliation of the Messiah. Hence, " the hanged man " was the Jewish epithet for Jesus. H snce the apostatizing He- Vol. V— 6 unto repentance; "seeing they cru cify to themselves the Son of God brews were induced to represent Je sus to themselves in conception as a real impostor and malefactor. They approved his crucifixion, and thereby, in thought, recrucified him. The phrase to themselves, is, then, by no moans, pleonastic, as it is often, as in the phrase "away with yourself." The concep tual re-crucifixion within the imagina tion and heart has its outward antith esis in the open shame, the public exhibition. The Greek single word translated, put him to an open shame, irapaSeiyiiarlra, is used in the Septua gint, Numbers xxv, 4: "Take all the heads of the people, and hang them up before the Lord against the sun." As counterpart to the subjective concep tual, crucifying to themselves, this word here seems to indicate some pub lic exposure. This probability is strik ingly illustrated in a chalked caricature belonging to the first century, lately discovered at Rome, in which the fig ure of a man with the head of an ass is suspended on a cross, with a rever ent worshipper before him, and an in scription underneath, "Alexamenos worshipping Jus god." Perhaps tho public exhibition by these apostates consisted in offering a public temple sacrifice, with open profession that it was an act of rejection of tho true Sacrifice. It is true, the Pentecostal Church continued to attend the ordi nary sacrifices in the temple, but there seems full indication (xiii, 10) that be fore this epistle was written a separa tion between the temple and the Church had now taken place. Aud such open self-commitment, with tlie attendant temper, self-interest, and exclusive as sociation likely to follow, may account for the impossible of their being re newed unto repentance. Those, however, who take the ex treme view of this impossibility of re covery do not thereby weaken the ar gument of the possibility of apostasy. They only maintain a very fearful view of the nature of this apostasy. Note on x, 26. And even if this particular 82 HEBREWS. A. D. 64 afresh, and put him to an open shame. 7 For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them 2 by whom it s dressed, "receiveth blessing from God: 8 PBut that which beareth 2 Or. for. o Psalm 65. 10. p Isa. 6. 6. alia.. 57. 15; Acts 11. 18: 2 Cor. 7. 10. set of apostates had apostatized irre coverably, that irrecoverahility is pred icated of that set alone. Irrecovera hility is not laid down as a universal law of apostasy. 7. The contrast between the perse vering soul and the apostate is now pictured by two opposite soils. Which drinketh — Past tense, drank, as bring eth forth is present. The present fer tility springs up from the past water ing. Drinketh recognises the live character of the soil as figuring a liv ing soul, a soul that drinketh in the water of life. Cometh oft — For often does the refreshing shower come upon the soul that readily drinketh it in. Herbs — Grass, corn, or any grain for man or beast. By -whom — Rather, for or on account of 'whom; name ly, the proprietors of tho soil. But whom, then, do the labourers repre sent? Doubtless the teachers and ru lers of the Church ; as the proprietors are, as we may say, the owners of the soil, the soul. Blessing — The antithe sis to cursing in verse 8; and in both sides of the double picture the words are delicately so selected as to apply both to the symbolizing soil and to the symbolized soul. Blessing on tlie fertile soil suggests the divine smile, shedding additional fertility, until it blooms into a paradise. And the beau tiful colourings of the picture arc easily transferred to tho fertile soul. 8. Beareth thorns — Now, whatever itoncebore. Rejected— Reprobate; tho word again doubly applicable to soil and soul; rqirobate, not by an eternal previous decree, but in consequence of its perverse products. Nigh unto cursing— Not sure of being restored again because it was once fertile. In both the blessing and cursing there Seems allusion to tho opposite, terms in thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned. 9 Hut, beloved, we are persuaded better things of you, and q tilings that accompany salvation, though we thus speak. 10 r For ' God is not unrighteous rProv.14.31; Matt. 10.42; 25.40; John 13 SO. — sKom. 3. 4; 2 Thess. 1. 6, 7. Genesis, i, 12, contrasting our primeval earth before and after the fall ; " God saw that it was good; " and in iii, 17, " Cursed is the ground . . . thorns also and thistles sliall it bring forth." Nigh unto cursing shows the downward course of the apostatizing soul, and its nearness to the fatal result. End — The finality of his earthly career. To be burned— Literally, unto burn ing ; that is, after the career is closed. The terms are again skilfully double- sided, applying alike to soil and soul. Note that it is not the thorns and briers that are burned, for that would improve the soil, but tlie soil itself. There seems to be an allusion to Deut xxix, 23 : " The whole land thereof is brimstone, and salt, and burning . . . hke the overthrow of Sodom." And here is a closing period to the strain of most severe rebuke and solemn warn ing commencing at v, 11. 9. But — Passing to commendation and encouragement. At this point commences a gradual return, and, we might say, cheering ascent to Melchiz edek, (verso 20,) from whom we ab ruptly parted at v, 10. Tou is here emphatic. Though there is a class oi apostates, (as 4^-8,) you aro not em braced within it. Better things — Rather, the better of the two things contrasted in verses 7 and 8 ; namoly, the perseverers and the apostates. Thus speak — In terms of almost con tempt, in v, 1-vi, 2, and in terrible warnings, in 3-8. This rebuke and this warning aro not the result of malign feeling, but of solicitude for those I love, and earnest hope that they will persevere to the end. But this is no assurance that others are not apos tates, nor an infallible assurance that Paul's readers will not become so. 10. For — Grounds of this favour- A. D. 64. CHAPTER VI. 83 to forget 'your work and labour of love, which ye have showed toward his name, in that ye have "ministered to the saints, and do minister. 11 And we desire that * every one of you do show the 1 1 Thesa. 1. 3. 1 9.1,12; 2 Tim. 1.18. Rom. 15. 25; 2 Cor. 8. 4; able hope. Tou have in some points done so well that God will afford you abundant enabling grace to persevere, if you use it. Unrighteous — The word must not, with Stuart, he softened to unkind. God holds himself righteously bound to grant more grace for grace well used. The man who doos a measure of sincere duty may lay hold of God's righteousness as pledged to aid him, in accordance and without measure. And the writer goes on to show that God is pledged by both word and oath. Forget — Not to be forgetful, but to consign to oblivion by an instant act Work... love — More authorita tive reading, labour and love. Their labour was not dead works, (ver. 1,) but was animated with love. His name — For God holds your labour as done to himself. The name of God often stands, reverently, for God him selt. Rom. xv, 9 ; Acts xix, 17 ; Matt. xii, 21. Ministered to the saints — Either to their own poor in Jerusalem, or to Christians visiting and sojourn ing there. Jerusalem was the Christ ian as well as Jewish metropolis, and crowds of Christians would visit it, es pecially on great festival days, needing hospitality. Thi3 rendered it desirable that the "poor saints" at Jerusalem should be aided by other churches. Note on Acts ii, 5. Do minister — Tou still persevere; and, while you do so, there ia strong ground of hope. Tour real danger is, that the popular con tempt of Christ will shake your faith. 11. We desire — As God faithfully does his part, do you perseveringly do your part. Every one — It is a deep ly individual matter. Each man must stand for himself or fall for himself. Same diligence touching assurance of hope that you have in ministering to saints. Assurance of hope — A glad hope of a glorious reward, with a same diligence "to the full as surance of hope ' unto the end : 12 That ye be not slothful, but followers of them who 'through faith and patience 'inherit the promises. v Chapter 3. 6, 14. w Colossians 2. 2.- x Chapter 10. 36. full assurance in it. The writer has warned them by fear of fall, (4-6 ;) he now cheers them with a lofty view of the glory of perseverance. Thus, by the double action of fear, driving them from apostasy, and of hope, cheering them on to perseverance, he would in cite them to the better things of ver. 9. Unto the end — For it is the end, tho close of our career, that decides our case for eternity. All past righteousnesses (Ezek. xxxiii, 13) will not avail if the end finds us in an apostate condition. Alford whimsically tells us the end means the second advent, which they expected would take place in their own day. See note, Matt, xxiv, 13. 12. Not slothful in perseverance as they had been dull (same Greek word, v, 1 1) of hearing. Followers — Liter ally, imitators; "a favourite word of Paul's," says Alford. Through faith and patience — Equally persevering on their part as God is faithful on his part. Who . . . inherit — Universally, all who are faithful and thereby are heirs. For in this persevering faith we are imitators of the entire Church militant, and with it marching forward to join the Church triumphant. The promises — What promises ? The en tire volume of all the promises of grace and glory, to persevering faith made with increasing clearness through the advancing dispensations. 13-20. The basis of our assurance that perseverance will assuredly bring glory is the doubly-pledged veracity of God as covenanting and as binding himself by oath. But God neither swears nor promises that we shall persevere. Ho only promises and swears that there shall be no failure of the reward, if we do, through exerted grace and power derived from him, persevere. Note Rom. viii, 30. The reason why the old Jews wero lost, was not because God did 81 HEBREWS. A. D. 64. 13 For when God made promise to Abraham, because he couldswear by no greater, r he sware by himself, 14 S;vying, Surely blessing I will bless thee, and 'multiplying I will multiply thee. 15 And so, after he had patiently endured, he ob- y Genesis 22. 16. 17 ; Psalm 105. 9 ; Luke 1. 73. . s Genesis 17. 2 ; Exodus 32. 13 ; Nehemiah not covenant and swear, but because they did not persevere, and make the covenant and oath binding. 13. Promise to Abraham — To il lustrate that infinite promise of God to faith which insures to the militant Church its eternal triumph, our author, as in the Epistle to the Romans, goes back to the first great recorded exem plar in the patriarchal age, Abraham. Could swear by no greater — In a proper oath we. men call a higher Being to witness our words and to be ready to punish our perjury. The true oath is a solemn calling of God himself to be that witness and avenger. But, by whom shall God swear? Only by himself. So God has to take upon himself a twofoldnoss. He himself must be both the promisor and witness. So the solemn words, Gen. xxii, 16, "By myself have I sworn, saith Je hovah, that in blessing I will bless thee," etc. And, Num. xiv, 21, "As truly as I live." 14. Multiplying I will multiply thee — By this promise Abraham is to be father of the Messianic race, includ ing the Messiah, with all the blessing in the Messiah included, temporal and eternal. Says Stuart, "When Abra ham was called by God out of Haran, and a promise of a numerous posterity made to him, ho was seventy-five years old, Gen. xii, 1-4. Twenty-four years elapsed after this, while he was a so journer in a strange land without any fixed place of abode, before, the man ner in which this promise would be fulfilled was revealed to Jiim. Genesis xvii, 1-16. It was only when he was a hundred years old that the promised blessing of a son, from whom should spring a great nation, was obtained, Gen. xxi, 1-5. The preternatural birth of such a son was doomed by Abra- tained the promise. 16 For men verily swear by tlie greater: and * an oath for confirmation is to them an end of all strife. 17 Wherein God, willing more abundantly to show unto bthe heirs of promise cthe immutability of his counsel, 9. 23. a Exodus 22. 11. 6 Chapter 11. 9. — a Romans 11. 29. ham a sufficient pledge, on the part of God, that all which he had promised respecting him would be fulfilled. Gen. xxii, 15-18; Heb. xi, 8-12, 17-19; Rom. iv, 17-22." 15. He had patiently endured — The endurance was from him, the as surance of reward from God. Ob tained the (fulfilment of the) promise — Namely, in the birth of Isaac. In Isaac, the Messiah and all the blessings the Messiah includes, were respective ly embodied, as the oak in the acorn. 16. An oath — Greek, the oath; that is, the (institution of the) oath. Tlie oath is a divine institution, the collo quial abuse of which is forbidden by Christ as profanity. So far is this from abolishing the true oath, which is an end of all strife, the Lord's purpose was to forbid its colloquial desecration in order to secure its solemn sanctity. So Philo says, " By an oath doubtful things are decided, infirm things are confirmed, and the un trusted receive trust" The ancient proverb is, "The man is the surety of the oath, not the oath of the man." So Philo says, " Men, when mistrusted, have recourse to the oath to gain credence for them selves ; but God, when simply speak ing, is worthy of belief, so that his word is no way different from an oath." And a sublime passage in the Talmud (quoted by Delitzsch) says, "Moses spoke before the Holy One: (blessed be He:) Lord of the world, hadst thou sworn to them by heaven and earth, I should have thought that as heaven and earth pass away, so, also, thine oath would pass away ; but thou hast sworn to them by Thy great Name. It is so, then, that as Thy great Name liveth and endureth forever, Thine oath endureth forever also." 17. Wherein — In which transaction; A. D. 64. CHAPTER VI. 85 8 confirmed it by an oath : 18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consola tion, who have fled for refuge to lay hold upon the hope dset be fore us : 19 Which hope we have as an anchor of the soul, both sure and steadfast, eand which en- 3 Greek, interposed himself by an oath. d Chap. 12. 1 6 Lev. 16. 16 ; chap. 9. 7. /Chap. 4.14; ai;9. 24. namely, with Abraham. Confirmed it — Greek, mediated, or interposed as a mediator in taking the oath. For the person sworn by is a middle man, a third intermediate person, between the parties. He is a high arbitrator solemnly called in between the two, empowered to witness and punish the perjurer. God, then, performs a double part; he is swearer and sworn by, party and mediator. 18. Two immutable things — His partyship and his mediatorsHp ; his position as promiser and as juror. Impossible for God to lie — The whole foundation of the persevering believer's hope of glory is. the abso lutely bound veracity of God. We . . . 'who have fled for refuge — Greek, we refugees. 19. Anchor . . . entereth — Usually an anchor cast forth from a ship de scends to the bottom, and there fas tening, holds the ship firm. But of this ship of Christian faith the cable stretches upward; and the anchor fastens, not into the mud of the sea- bottom, but it enters within the veil that hides eternity from the earth, and firmly fastens itself upon the veracity of Jehovah. The veil — An allusion to the temple veil, behind which is the Holy of Holies; typifying the firma ment, beyond which is the Presence of God. Note on 2 Cor. xii, 2. 20. Through the firmamental veil Jesus has penetrated even to the right-hand of God. Thither he has ascended as our forerunner, our pio neer, our goer-before; opening an as cending pathway through which we are to follow him. For us — In our behalf; assuring us that as he has tereth into that within the veil ; 20 f Whither the forerunner is for us entered, even Jesus, fmnde a high priest forever after the order of Melchizedek. CHAPTER VII. OR this "Melchizedek, king of bSalem, priest of c tlie most g Chap. 3. 1; 5. 6, 10; 7. 17. rtGen. 14. 18. b Psalm 76. 2. c Psalm 57. 2 ; Dan. 4. 2 ; Mark 5.7. F entered so we shall enter. Melchiz edek — Coming around from ch. v, 10 again to Melchizedek, who forms now the future subject. CHAPTER VII. B. FULL UNFOLDING OF THE HIGH PRIESTHOOD, vii, 1-x, 18. I. IT IS NOT LOCAL AND TRANSIENT, LIKE THE AARONIC, BUT UNIVERSAL AND PERPETUAL, LIKE THE MELCHIZEDEKIAN, 1-28. 1. For — Connecting with v, 10, after the intervening digression. Seelaslnote above. About this Melchizedek more puerile speculation has been written, extending from Hierax to Alford, than has been expended upon any human character in Scripture. Whenever we see an essay headed, " Who was Mel chizedek ? " we promptly direct our attention elsewhere. By successive speculators in different ages he has been conjectured to be the Holy Spir it; one of the dvvduttc, or powers of God; the Logos; an angel; an ante- mundane man, created, not out of mat ter, but spirit; Enoch descended from heaven ; Shem, Job, a great Unknown. Our opinion is, that Melchizedek was nobody but himself ; himself as sim ply narrated in Genesis xiv, 18-20 ; in which narrative both David, in Psa. ex, and our author after him, find every point they specify in making him a king-priest, typical of the king- priesthood of Christ. Yet it is not in the person of Melchizedek alone, but in the grouping, also, of circum stances around and in his person, that the inspired imagination of tbe psalm ist finds the shadowing points. Mel- 86 HEBREWS. A. D. 64. high God, who met Abraham re turning from the slaughter of the chizodek, in Genesis, suddenly appears upon the historic stage, without ante cedents or consequents. He is a king-priest not of Judaism, but of Gentilism universally. He appears an unlineal priest, without father, mother, or pedigree. He is preceded and succeeded by an everlasting si lence, so as to present neither begin ning nor end of life. And he is, as an historic picture, forever there divinely suspended, the very image of a perpet ual king-priest. It is thus not in his actual unknown reality, but in the Scripture presentation, that the group of shadowings appears. It is by opti cal truth only, not by corporeal facts, that he becomes a picture, and with his surroundings a visible tableau, into which the psalmist first reads the con ception of an adumbration of the eter nal priesthood of tlie Messiah ; and all our author does is to develop the partic ulars which are in mass presupposed by the psalmist. King of Salem — The celebrated Jewish traveller, Jo seph Wolfe, " no mean authority on such a subject," is quoted by Mr. Grove, in Smith's Biblical Dictionary, as expressing the belief that Salem, signifying peace, is here not the name of a place but a part of Melehizedek's title. Mr. Wolfe had as a friend a sheik in the kingdom of Khiva, whose name was Abd-er-Rahman, signifying " Slave of the merciful God." He is also called Shahe-Adaalat, " King of Righteousness," the same as the He brew Melchizedek. " And when he makes peace between the kings he bears the title, ' Shahe-Soolkh,' king of peace, in Hebrew, Melek-Salem." But the best ancient Jewish authorities, the Targums and Josephus, agree that Salem here is an ancient name of Jerusalem. There are other Salems mentioned as competitors for this hon our, but their claims are very slender. Wordsworth endeavours to identify Salem with Sheehem, which was, in deed, a most memorable spot in patri archal times, but he only shows a Sa lem near Sheehem, yet not Sheehem kings, and blessed him; 2 To whom also Abraham gave a tenth itself. Abraham was, at the time of meeting Melchizedek, returning from the region of Damascus to his home at Mamre, or Hebron, and would pass in the neighbourhood of Jerusalem. In Psalm lxxvi, 2, "In Salem also is his tabernacle, and his dwelling place in Zion," unquestionably gives the name of Salem to Jerusalem. This same Jerusalem, where dwelt the He. brews to whom this epistle was ad dressed, was the dwelling-place of the type of our great High Priest, as after ward the chosen "dwelling-place" of Jehovah. Our Hebrews are on the spot, and can look back through the Anti type to his primeval type, the primitive " King of righteousness " and " peace." Wordsworth, indeed, objects that Jeru salem, being the special locality of the Hebrew theocracy, was not the proper place for a universal representative priest ; but that is forgetting that Je rusalem was then not Hebrew hut Gentile. As king of Salem, Melchiz edek was, doubtless, an Aniorite prince, and a descendant of Ham. Abraham was a lonely Shemite, who had but lately come into the country; a brother, yet a foreigner ; a brave sheik with a goodly band of followers, and a pre dicted progenitor of a great people; but as yet he was entirely inferior to a settled king in the land, like Mel chizedek. Priest of the most high God — A dignitary of high rank; both king and priest, worshipping the true God with acceptable rites before the apostasy of Ham had, in this region, established idolatry. Blessed him — The Shemite immigrant rejoiced in the benediction of the Amorite pontiff. He had well earned the benediction by his heroic expulsion of the invaders out of Palestine. Priest. . . God — In a tribe not yet apostate. Most high — Says Philo, " The Logos, who is shadowed forth by Melchizedek, is • Priest of the Most High; ' not as though there were other gods not most high, for God is as the One in heaven above, and in the earth beneath, and there is nono be- sidos him." A. D. 64. CHAPTER VII. 87 part of all; first being by interpre tation King of righteousness, and after that also King of Salem, which is, King of peace ; 3 Without fa- 1 Greek, without pedigree. 2. Tenth part of all — That is, of all the spoils he had taken. The tithes were, no doubt, a confession by Abra ham of the priestly character of Mel chizedek, offered as by a layman. It is a marked proof o£ the authenticity of this narrative that the father of He braism is described as doing sacred homage to the Hamite. By inter pretation — That is, interpretation of his name Melchizedek, which signifies, in Hebrew, king of righteousness. After that — For righteousness pre cedes peace, as, without it, there can be no real peace. 3. Without descent — Without place in any priestly genealogical table, aud so without father, without mother, as a priest, showing Ilis unlikeness to, and superiority over, the Aaronic priest, and his likeness to Christ. The want of priestly genealogy, which is his unlike ness to the Jewish priests, is his like ness to Christ; who, being of the tribe of Judah, was, as to the priestly rec ord, -without father, without mother. Personally and humanly, Jesus had a mother, the blessed Virgin. Neither beginning . . . nor end— Some one has said, that when an infant dies it remains to the parent an infant forever. It never grows old, but is ever the same image of infancy. And so the image of this king-priest, as seen in the divine tableau, is not born, and never dies. The Aaiouic priests are successively dying. A genealogical successor pushes his predecessor out of office and out of life. This priest has no genealogical successor or predecessor. He is thus the image of perpetuity, the type of the permanent priesthood of our Christ. Made like unto — Tho group of traits are seen to frame an image and like ness in shadow of the Son of God. Abideth a priest continually — One thousand years after this king-priest hved, tho inspired psalmist contem plated the tableau, and there behold him still, a priest forever. One thou- thcr, without mother,1 without* de scent, having neither beginning of days, nor end of life ; but made like unto tlie Son of God; abideth d Exod. 6. 18, 20 ; 1 Ohvon. 6. 1, 8. sand years later our writer looked, and there was the same, a priest for ever ; shadowy and only conceptual, indeed, yet tho definite shadow of our great High Priest. Alford objects, that language so strong as " neither begin ning of days nor end of life," is unsat isfactorily accounted for by the birth and life not being mentioned ; he even styles this exposition "childish; " and he thinks there must be some myste rious literal fulfilment which he ad mits to be above explanation. But why are the name-types of verse 2 any less "childish?" We do not, wisely, require that the type should be a lit eral, but a shadowy, representation of its object. And, inevitably, any ful filment, as demanded by Alford, would require two literal eternal high priests, which is entirely inadmissible. He further objects, that to make a tran sient appearance on the stage typical, would require us to make a type of Hohab, for instance. The reply is, ' that no such isolated trait could pos sess any typical significance. There must he a full assemblage of traits to form a definite typical image. The question may be raised, Whence did this grouping of shadowy traits into a significant image arise? Was it pur posed by Providence in shaping the existence of the facts so as to form a type? Or did inspiration in Genesis purposely so narrate the facts? Or did the inspired imagination of the psalmist, seeing the facts as incident ally narrated, group them into form? These questions, interesting as they are, we leave a beautiful and sacred mystery. But we may note that in Genesis the passage of the tableau stands in a striking isolation. If a primitive pair of scissors had out the passage out, we should not miss it, and should never imagine what a gem we had lost. We may easily concede, therefore, that it is placed and mod elled there for this typical purpose. HEBREWS. A. D. 64. a priest continually. 4 Now con sider how great this man was, e unto whom even the patriarch Abra ham gave the tenth of the spoils. 5 And verily ' they that are of the eons of Levi, who receive the of fice of the priesthood, have a com mandment eto take tithes of the e Gen. 14.20. — -/Num. 18. 21, 26. pLev. 27. iaree. h Gen. 14.19. i Rom. 4.13; Gal. 3. 16, 80, 32, 33 ; Num. 18. 26 ; Neh. 13. 10. 2 Or, peel- A 1 Kings 8. 65 ; Luke 24. 60, 51 ; 2 Cor. 13. 14. people according to the law, that is, of their brethren, though they come out of the loins of Abraham : 6 But he whose 'descent is not counted from them received tithes of Abraham, h and blessed ' him that had the promises. 7 And without all contradiction k the less is blessed THE PARALLEL SUPERIORITIES OP MELCHIZEDEK AND CHRIST OVER AARON MAT BE REPRESENTED BT THE FOLLOWING TABULATION: — Melchizedek. A priest-king. King of righteousness— of peace. Universal. Unlineal. Without beginning or end. Without priestly ancestry or descent. Aaron. Priest only. Limited to Hebraism. Lineal.Beginning and ending. With father and mother. Christ. Priest-king. King of righteousness — of peace. Universal. TJnlineal. Without beginning or end. Without priestly parentage. But this superiority of Melchizedek to Abraham is not literal. The for mer has no such real importance as the latter in human history. His supe riority is solely within the tableau. As indicated by blessing and tithes, it is theocratic; and so forms basis for a typical superiority. That is, Melchiz edek is superior to Abraham only as a type of Christ. It is, therefore, good only for our author's argument. 4. Patriarch — Derived from patria, a tribe or lineal house or family, and arche, origin, founder. Abraham was the acknowledged founder of the He brew race. Hence great must Mel chizedek be if greater than he. Tenth — Even among patriarchal peoples the custom of tithes, that is, of devoting one tenth of an income to religious purposes, had existence. Abraham performed sacrifices, and is called a prophet, but nowhere a priest. Spoils — The spolia opima, or chief and best spoils, selected for the leaders in the war. According to our analysis, in 5-28 our writer makes six successive points Bhowing how great the typical superi-. ority of the Melchizedekian priesthood was over the Aaronic, the consequent permanence of the former as antityped in Christ, and its transcendency over tlie latter. 5-f . First point. The lineal Levites tithe the people — even though de scendants of Abraham; hut unlineal Melchizedek tithed and conferred bless ing on Abraham himself. 5. They ... of the sons of Levi — Especially Aaron's line, to whom, with in the tribe of Levi, the priesthood was limited. Receive — By descent record ed in the genealogical table. A com mandment — A special ordinance ac cording to, and forming part of, the general law. Take tithes ... of their brethren, of all Israelites. Though — Exalting the Levites as tithing sous of Abraham, in order to exalt Mel chizedek still higher. The Levites, indeed, tithe the Israelites, though Abraham's sons ; but Melchizedek, fai greater, tithed Abraham himself. 6. Descent is not counted — Un. lineal Melchizedek, in contrast with lineal Levites. Received tithes— As being pontiff, treating Abraham him self as Levites treat ordinary sons of Abraham. Blessed him — As a pontiff blesses his spiritual subjects. Prom ises — Note on vi, 12. This type of the Messiah is therein superior to the pro genitor of Messiah. 7. Less ... of the better— That is, in sacerdotal blessing, where tho per former is assumed to stand as agent of God himself. Abraham, in accept- A. D. 64. CHAPTER VII. 89 of the better. § And here men that die receive tithes ; but there he re- ceiveth them, ' of whom it is wit nessed that lie liveth. 9 And as I may so say, Levi also, who receiv- etli* tithes, m paid tithes in Abra ham. 10 For he was yet °in the loins of his father, when Melchize dek met him. 11 "If therefore perfection were by the Levitical priesthood, (for under it the peo ple received the law,) what further need was there that another priest (Chap. 5. 6: 6.20. 35. 11; 1 Kings a 19. chap. 8. 7. Gen. 14. 20. nGen. Gal. 3.21; ver. 18,19; ing the blessing, therein acknowledged himself the inferior of Melchizedek. 8. Point second. Here, under Mosaic law, the priests that tithe are only life long; there, under patriarchal law, there is a perpetual priest. Here — Under the law of Moses. Those who receive tithes are men that die; and so their priesthood is but life-long. The priest dies with the man, and a new priest succeeds. But there — In Genesis and in Psalm ex. Wit nessed — By the testimony of the in spired psalmist He liveth — This priest "never dies," as truly as the king " never dies," though for a differ ent reason. The king, conceptually, never dies, because he lives in his suc cessor; this priest, conceptually, never dies, because he stands forever without a successor. Alford objects that the die of the Levitical priest is personal, and, therefore, the never die of Mel chizedek must be personal, and so he must be, mysteriously but literally, still living. But the die of the priest was not only personrl but official ; the priest died with the man. And it is the official death at the personal death that is here the point. 9, 1C. Point third. Levi himself, in the loins of Abraham, conceptually paid tithes to Melchizedek, and so Melchizedek is superior to the whole Aaronic fine. 9. May so say — Indicating that he must be understood to speak, not liter ally nor physically, but conceptually. Levi had no literal existence with or should rise after the order of Mel chizedek, and not be called after the order of Aaron? 12 For the priesthood being changed, there is made of necessity Pa change also of the law. 13 For he of whom these things are spoken pertain- eth to another tribe, of which no man gave attendance at the altar. 14 For it it evident that i our Lord sprang out of Judah ; of which tribe Moses spake nothing concern ing priesthood. 15 And it is yet p Isa. 66. 21 ; Jer. 31. 31, 34 ; Ezek. 1 6. 61 ; Acts 6. 13, 14. g Isa. 11. 1 ; Matt. 1. 3 ; Luke 3. 33 ; Rom. 1. 3 ; Rev. 5. 5. in Abraham. He could not be, liter ally, responsible for Abraham's act, nor chargeable with any crime of his. Notes on Bom. v, 12, and Eph. ii, 3. Tet, by the natural law of descent, the founder of a race usually fixes the con dition and rank of the rSce. Aaron and all his descendants acknowledged their inferiority to their great founder, Abraham. And hence, when Abraham performed this act, so typical of the future, he humbled all his race, save one, before this priest forever. That one was Christ, who had no Abra- hamic father, and whose divine descent placed him above the Abrahamic line. 11-19. Point fourth. The declaration of the psalmist, affirming another order of priesthood than the Levitical: also a change of the law of descent, and showing that one order, the Levitical, is transient, and tho other, Melchize- dekian, is supreme and permanent. 11. If the Levitical priesthood was not defective, ¦what need of another order, as predicted by the psalmist? 12. A change of the priesthood so predicted necessitated a change also of the law of succession, limiting it no longer to the tribe of Levi. 13. And this accords with fact. For he — Christ. These things — In the psalmist. Another tribe — Than Levi. i No man . . . altar — Discharged priest ly functions. 15. And it — The transfer of the priesthood from Levi. For — The rea son that, according to the psalmist, there is a new order. 90 HEBREWS. A D. 64. far more evident; for that 'after the similitude of Melchizedek there ari3eth another priest, 16 Who is made, not after the "law of a carnal commandment, but after the power of an endless life. 17 For he tcstifieth, 'Thou art a priest for ever after the order of Melchiz edek. 18 For there is verily a disannulling of the commandment going before for "the weakness and unprofitableness thereof. 19 For 'the law made nothing perfect, "but the bringing in of "a better hope did; by the which 'we draw nigh unto God. 20 And inas- r Psa. 110. 4. 8 Gal. 4. 3, 9 ; Col. 2. 14. 20. t Psa. 1 10. 4 ; chap. 5. 6, 10 ; 6. 20. u Rom. 8. 8 ; Gal. 4. 9. v Acts 13. 39 ; Rom. 3. 20, 21, 28 ; 8. 3 ; Gal. 2. 16 ; chap. 9. 9 3 Or, but it was the bringing in. Gal. 3. 24. 16. A carnal — Or fleshly; that is, feeble and transitory, as all flesh is : in antithesis with endless. The only vi tality of the former priesthood was the force of a positive but transient enactment; but the vitality animating the new priesthood is the power of an endless, immortal, life. Immortal life is in the priest, in his priesthood, and in all who are redeemed by its power. Endless — Literally, indisso luble life, not to be dissolved or fused away into space or ether. 17. He — The psalmist, or the Spirit that inspired him. Testifieth — Upon the testimony of this psalm our author grounds himself by repeated quotations as impregnably sustaining all his posi tions. This testimony involves in itself all the particulars he evolves from it. It is the middle point between him and the Melchizedekian passage in Genesis. 18. The commandment — Which established the Aaronic priesthood. Weakness — Incapacity in itself to complete our pardon and salvation. 19. Law made nothing perfect — Explaining the weakness of the pre vious verse. The law, without the effi cacy of Christ's atonement, only shad owed pardon and life, but could not effectuate them. A better hope — Based upon the expiation shadowed by the old ritual,' but accomplished by much as not without an oath he was made priest: 21 (For those priests were made * without an oath ; but this with an oath by him that said unto him, J The Lord sware and will not repent, Thou art a priest for ever after the order of Melchizedek:) 22 By so much "was Jesus made a surety-of a bet ter testament. 23 And they ti uly ¦were many priests, because they were not suffered to continue by reason of death: 24 But this man, because he continueth ever, hath * an unchangeable priesthood. 25 Wherefore he is able also to w Chap. 6. 18 ; 8. 6. co Rom. 5. 2 ; Eph. 2. 1? ; 3. 12 ; chap. 4. 16 ; 10. 19. 4 Or, without sioear- ing of an oath. j/Psat. 110. 4. — sChap. 8. ti; 9. 15; 12. 24. uNeh. 12. 10, 11. 5 Or, which passelh not from one to anotlier. the real sacrifice on the cross. We draw nigh — Through a real high priest and mediator. 20-22. Point fifth. The high priest hood forever was inaugurated by an oath, the Levitical not. 20. Not without an oath — Christ's high priesthood, as the highest and surest inauguration, the oath of God. Note on vi, 13. 21. Without an oath — By Moses, through God's direction, with no oath of permanence. The Lord sware — Our author, by inspired authority, reads into these words a perpetuity, an eternity, more fixed than any ritual. 22. By so much — By the measure of the unmeasurable veracity of God. Better testament — Covenant or dis pensation. 23-28. Point sixth. An undying priest and priesthood, able to save to the, ut termost, is just suitable for us sinners. 23. Many priests . . . by. . . death — Poor mortals, alas I can send a lino of life through centuries only by a succession of living and dying men. 24. This man — Extends his own line of unbroken individual life through ages, into and throughout eternity. 25. Wherefore — By his unchanging, undying priesthood. Able also to save — Through his ever-availing expi ation. To the uttermost — To the full- A. D. 64. CHAPTER VII. 91 save them *to the uttermost that come unto God by him, seeing he ever liveth bto make intercession for them. 26 For such a high priest became us, cwho is holy, harmless, undefilcd, separate from sinners, dand made higher than the heavens; 27 Who needeth not daily, as those high priests, to offer up sacrifice, e first for his own sins, fand then for the people's: for s this he did once, when he of- 6 Or. enerrrore. 6 Rom. 8. &4 ; 1 Tim. 2. 5 ; chap. 9.24; 1 „ohn 2.1. cChap. 4.15. (J Eph. 1. 20; 4. 10; chap, a L — eLev. 9. 7; 16. 6, 11; chap. 5. 3; 9.7. est completion. Them . . . that come — The solemn condition of this salva tion. The very uttermost does not reach those who refuse to come. Nay, the fuller the salvation the deeper the damnation. Ever liveth — Though he died he still hves. Intercession — By ever presenting the merits of his sacrifice. Note on Rom. viii, 24. 26. Such a high priest became us — Is he not, in the power of his sacri fice and the perpetuity of his interces sion, just the high priest we human sinners need? Holy . . . sinners — A beautiful delineation of the sinlessness of Jesus, an ideal so perfectly main tained throughout the New Testament. It was an ideal above the powers of the writers or of the age to fabricate. It was impressed upon the mind of the Church, in the fulness of its beauty, by the living, divine Reality himself. Thus perfect it became him to be, as our ultimate model; but here, espec ially, it is commemorated as the con dition of the perfectness of his expia tion, as shown next verse. Higher' than the heavens — Note on Eph. iv, 10. However perfect his human character, it would not avail could he not appear in heaven for us. 21. First for his own sins — Sin lessness is the necessary condition of a perfect atonement. One sinner can not efficiently die for another sinner; for he deserves that death for his own sin. Once — And not daily. The Romish pretence that the daily mass is a real sacrifice is here contradicted. fered up himself. 28 For the law maketh 'men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, 'who is 'conse crated for evermore. CHAPTER VIII. NOW of the things which we have spoken this is the sum: We have such a high priest, "who is set on the right hand of the throne /Lev. 16. 15. g Rom. 6. 10 ; chap. 9. 12, 28 ; 10.12. AChap. 6.1,2. iChap. 2. 10; 6. 9. 7 Greek, perfected. a Eph. 1. 20 ; Col. 3. 1; chap. 1.3; 10.12; 12.2. The divine victim can never be offered but once. 28. The Mosaic law — In antithesis with the psalmist's word, or expres sion of the oath inaugurating the per petual High Priest. Notes on verses 20 and 21. Since the law — For the psalm is later than the Pentateuch, and unfolds the later revelation of God's purposes. The Son — Of Heb. i, 1. It stands in antithesis with men . . . which have infirmity. The di vine Son has no infirmity. He is un- marred by sin. Consecrated — Rath er, perfected, absolutely completed, as the Model, Expiator, and Saviour. CHAPTER VIII. TT. OuB ASCENDED HIGH PRIEST: INTRODUCING THE TPUE REALITY IN PLACE OP SHADOWS; AND SUBSTITUT ING FOB AN OLD AND INFERIOR, A NEW AND SUPERIOR, DISPENSATION, 1-13. Verses 1-6 portray the real an d di vine High Priest as having gloriously ascended to the upper tabernacle — the true and heavenly ; verses 1-13 portray the glory of the consequent new covenant, by him inaugurated, in comparison with the old. 1. The sum — The main point, the outcome of the above view of the eter nal priesthood, is this. Such a high priest — The strength of our argument lies in the greatness and glory of our high priest in his exalted session in the heavens. Set — Took seat. The earthly high priest reverently stood, and stood but for a moment, in pros- 92 HEBREWS. A D. 64. of the Majesty in the heavens ; 2 A minister 'of ''the sanctuary, and of "the true tabernacle, which the Lord pitched, and not man. 3 For d every high priest is ordained to 1 Or, of holy things. b Chap. 9. 8, 12, 24. ence of God in the holy of holies. But this, our high priest, sits a divine priest in the heavens. 2. A minister — A performer of sa cred rites. The sanctuary — Literal ly, the holy places, namely, in the taber nacle or temple. The true taberna cle — The genuine, real tabernacle, of which the earthly tabernacle is but a shadow, a copy after a pattern in the skies, verse 5. Pitched — A taber nacle is simply a tent; and the Greek offer gifts and sacrifices: where fore 'it is of necessity that this man have somewhat also to offer.' 4 For if he were on earth, be should not be a priest, seeing that oCh. 9. 11. <2Ch. 5. 1. « Eph. 5. 2; ch. 9. 14. word for pitched is fastened together ; designating the fastening ot the differ ent parts so as to form or construct the tent. Our word, to pitch, ralher refers to fixing or pitching upon the spot and placing the tent there. Henee the Greek term describes, more beauti fully than does the English, the forma tion or building by divine power of the heavenly tabernacle. Not man — Who built, indeed, the earthly, but not the heavenly, tabernacle. WILDERNESS TABERNACLE. 3. For — To show the true reality, nay, the sole reality, of Christ's high priesthood, of which the earthly high priesthood is a shadow. That complete ness consisted in the fact that he had a divine somewhat ... to offer, a point slightly opened here, and completely developed at ix, 26, x, 5-11. 4. For — It is as yet an unexplained somewhat ; for so entirely is this high priest out of the order of earth ly high priests, that, if he were on earth, (were being hore emphatic,) he would not be a priest at all. Our writer seems about to explain this somewhat, but the current of his thought is veered (after the Pauline style, note on Eph. iii, 1, 14) by a view opening upon him of Christ's elevation to the mediatorship of the new Cove nant, and he defers considering the somewhat ... to offer to x, 5-17 Priests ... law — Tho priesthood on earth are a regular line, offering gifts, and by regular law. And in this line, and with these gifts, and according to this law, Christ would be no priest, Por he was not descended from Levi ; ho never performed any sacrifices, and the law forbade him to be a priest A. D. 64. CHAPTER VHI. 93 "there are priests that offer gifts according to the law: 5 Who serve unto the example and 'shad ow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: f for, See, saith he, that thou make all things according to the pat tern showed to thee in the mount. 2 Or, thev are priest*.— I 23; 10. 1. tfExod. 25. 4 -^Col. 2. 17 ; chap. ; 26. 30; 27. 8; Num. Tet the Being who on earth gazed up on the offerers of sacrifice, unadmitted to perform the rite, was sole original of all — was both sole priest and victim. 5. And, curiously enough, this whole order of priests and tabernacle are but a copy on earth of this true priest, who is no priest on earth, but really sole, real, original priest, whether on earth or in the heavens. Unto — For. The earthly and the heavenly taber nacle correspond to each other. Moses was shown the pattern ... in the mount. Exod. xxv, 9, 40 ; Acts vii, 44. Not that the eye of Moses was so en larged in its scope of vision as to see the vast, original heavens. But such a pattern was exhibited as enabled the mind of Moses to construct a ma terial frame to symbolize its nature. That the sanctuary below was but a small model of the glorious sanctuary in the heavens is the doctrine of this and the fohowing chapters, as of other scriptures. So even the earthly Jeru salem was type of a heavenly Jerusa lem above. See note on GaL iv, 26. "While below are the earthly sanctu ary, ritual, and priesthood, above are the true tabernacle, the heavenly things, and the high priest on the right hand of God. See our note on ix, 1. 6. But- -Ir. contrast to his being on earth not a priest, he has in heaven a divine ministry, therefore a more excellent. Not that he performs a sacrifice in heaven ; but presents him self in heaven as the historical sacri fice once offered, whose merit forever avails in behalf of those for whom its efficacy has been pledged. And from that high standpoint he has power as mediator, or middle being, to change 6 But now b hath he obtained a more excellent ministry, by how much also he is the mediator of a better 3 covenant, which was es tablished upon better promises. 7 'For if that first covenant had been faultless, then should noplace have been sought for the second. § For finding fault with them, 8. 4; Acts 7. 44. hi Cor. 3. 6, 8, 9: chap. 7. 22. 3 Or, testament, * Chap. 7. 11, 18. the dispensation and bring in a better covenant, And here our Hebrews may see to what a height the very suf ferings of the despised Messiah exalt him; and from what a transcendent height the better covenant is brought in. Established — Literally, legislated, constituted by law. Setter promises — Because clearer, fuller of heaven, and more truly based upon a past atonement than the promises of vi, 12, where see note. And now the new covenant will he portrayed as superior, first, in its great er holiness, (7-10,) and, second, in its ultimate universal diffusion of divine knowledge and mercy, 11-13. 1. That first covenant, however the Hebrews may honour and cling to it, was by its own Old Testament pro phetic confession a defective one. No place, or room, would have been rec ognised for a second, if the first had been faultless. 8. For — To quote the proof. Find ing fault with them — Them, like their, in verse 9, refers to the people under the first covenant as morally faulty under it, and needing a new. He (God, whose the words are) saith. In Jer. xxxi, 31-34. Delitzsch thus describes the sad crisis in which these predictions were, originally, by the prophet uttered: "After the sack of Jerusalem, Jeremiah, with the other captives, was brought in chains ta Rama, where Nebuzaradan had his headquarters. Then took place, at God's special command, his prophecies of the future entire restoration of Is rael, of another David, of Rachel's wailing over her children at Rama, and their future return; of the new covenant, resting on absolute and ver- 94 HEBREWS A. D. 64. he saith, k Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah : 9 Not according to 'the covenant that I made with their fathers, in tlie day when I took them by the * Jeremiah 31. 31-34. J Exodus 24. 3, 11; itable forgiveness of sins, which Je hovah would make with his people; these prophecies forming the third part of the three great triologies into which the prophecies of Jeremiah may be di vided: chap. 21-25, the book against the shepherds of the people; chap. 26-29, the book of Jeremiah's conflict against the false prophets ; chap. 30,31, the book of restoration." Behold, the days come — We have here presented, in the words of the prophet, a picture of the glories of the Messianic age. The future lies in mass before the prophet ; but he discerns only the ra diant points of the Christian ages, the darker back grounds being invisible to his view. This luminous picture is presented before Israel in a dark hour of her history to cheer her hope for a nobler future. Israel and . . . Judah, the two kingdoms, once one under David and Solomon, now divided. The former was carried into captivity first of the two. 9. Not . . . covenant . . . fathers — Positively, as last verse, it was to be a new covenant; negatively, it was not to be the old one continued and amended : it was to be a substitution, not an improvement merely. The old covenant was to cease existence, and a new one take its place. And, lest the words might seem to signify some minor change, a full specification of the old covenant is given. It was that covenant made when God led Israel out of. . .Egypt, namely, the Mosaic covenant. A change no less than an abolition of the Mosaic and an estab lishment of a now Messianic covenant, was to take place. Because — Import ant reason given: the failure of Is rael (not of God) to keep the covenant. They continued not, then I regarded them not. hand tc lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Loid. 10 Foi ""this is the covenant that I will make with the house of Israel aftei those days, saith the Lord ; I will Dtut. 6. 23 ; GaL 3. 15, 19. m Chap. 10. 16. 10. With the house of Israel— The new covenant was truly made by Christ with (or rather to, as the Greek word signifies) the literal house of Is rael, as the Hebrew readers of this epis- tleknew,andhad accepted it. Tet only a remnant for the time, and until this time, accepted, and were by it saved. The Gentiles accepted, and are gath ered in within the limits of this house of Israel ; and it is within the limits of this covenant that the literal Is rael shall be gathered into the fold of Christ. Here St. Paul's statement in Romans xi, 1-32 should be most delib erately read. It will then be seen that Israel's restoration is not a national return to Palestine, but a universal yet individual, restoration to the cove nant under Christ. After those days — The days or period of the Mosaic covenant, covering several centuries. The student of prophecy should here carefully note the comprehensive use of the word days, to lignify great periods and dispensations of time. So in the words, verse 8. And it should be also noted, that these days of centuries positively contradict the no tion that Christ's second advent was expected by the inspired writers to take place in the apostolic age. On the contrary, these centurial days measured out a new probational dis pensation — a new ceon, or age. In that age are we; and the complete fulfil ment of Jeremiah's prophecy is yet in prospect before the second advent; that is, the second advent is not pre- but post-millennial. Write them in their hearts — They shall no more be recorded on the insensate stone, to be observed with a mechanical obedi ence. There shall be a quickened con science, a clearer knowledge, and a bounding readiness of heart to obey A. D. 64. CHAPTER VIII. 95 'put my laws into their mind, and write them "in their hearts; and "I will be to them a God, and they shall be to me a people: 11 And "they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. 12 For I will be merciful to their unright eousness, p and their sins and their 4 Gr., give. 5 Or, upon.. n Zech. 8. 8. olsa. 54. 13; John 6. 45; 1 John 2.27. p Rom. the holy law. To them a God — With no false god intervening. 11. The universality of this abound ing piety comes last and latest — the consummation of the glories of this Messianic dispensation. Holy instruc tion shall not be given by slow, indi vidual effort; but in masses the light of truth shall be universal as the light of day. Know the Lord — That is, know Jehovah to he tlie true God, against all idols and against all atheism ; for idolatry and atheism will disappear. All — Nothing less than all Jews and all Gentiles. Least . . . greatest — Without distinction of rank, caste, col our, or nationality. 12. Merciful — In consequence of the existing spirit of permanent obe dience, and of penitence for unright eousness or short comings. There will be a level of piety unknown to the olden time, by which God's mercies will he an ever-flowing stream. Their sins of the former time will be no more a reason for penalty. 13. .And now comes the clear con clusion for the Hebrew readers of this epistle. The very terms of the proph ecy describe the abolition of obsolete Judaism, and assure them that to apostatize from Christ is to relapse into a vanished dispensation. A new covenant pronounces the former to be old and obsolete. Decayeth — As, plainly, Judaism is doing. Vanish away — As Judaism slowly but surely must. The Jews still exist as a sepa rate people ; living in the cold moon light of essential deism. The warm beams of the sun will, in its own day, rise upon them, inspiring them with a iniquities will I remember no more. 13 «In that he saith, A new cove nant, he hath made the first old. Now that which decayeth and wax- eth old is ready to vanish away. CHAPTER IX. THEN verily the first covenant had also ' ordinances of divine service, and *a worldly sanctuary. 2 bFor there was a tabernacle 11. 27 ; chap. 10. 17. — g 2 Cor. 5. 17. 1 Or, cer emonies. a Exod. 25. 8. b Exod. 26. 1. now life and flooding them with the latter-day glory. CHAPTER IX. 2. High Priesthood of Christ An- titypical, 1-28. The old covenant ritual was type of the new covenant events. The en trance of the Jewish high priest, on the great day of atonement, from the holy place through the second veil into the holy of holies, with a blood offering, was type of the ascension of our great High Priest from the earth through the firmamental heaven into the highest heaven with the offering of his own blood, for our eternal redemption. a. The (tunfold) tabernacle, with its gorgeous furniture, and its priestly and high priestly ritual, was witltout worth but as a type, 1-10. 1. Then verily the first covenant — The word covenant, as the Italics show, is not in the Greek, but is right ly supplied by our translators from the last chapter. Had — As the tabernacle was first constituted by Moses. Or dinances — Literally, (Greek,) justifi cations ; that is, arrangements justified by the divine will. Worldly sanc tuary — That is, an earthly, in contrast with the true and heavenly sanctuary of which this was type ; namely, the greater and more perfect taber nacle of verse 11, the holy place of verse 12, and the heaven itself into which Christ is entered of verse 24. Indeed, in this last-verse both sides of the antithesis are given, namely, the holy places made with hands, and the heaven itself. See note on viii, 5. 2. A tabernacle — Or tent, yet a dif- 96 HEBREWS. A. D. 64. made ; the first, c wherein was d the nExod. 26. 35; 40. 4. <2Exod. 25. 31. ferent term in the Hebrew from the ordinary word for tent; as if the word became consecrated to this sacred tent. It was the temporary travelling temple during the wilderness age, subsequent ly replaced by the temple of Solomon at Jerusalem. Note on Matt, xxi, 12. The first — There were two apartments to the tabernacle ; the front one, cur tained by the veil, (instead of a door,) whioh was called the sanctuary, or the holy place, or the holy. In this apartment our apostle enumerates three furnishings. The candlestick — The candelabrum, or chandelier, fully de scribed in Exod. xxv, 31-40. It con sisted of a central shaft, erected on a with three arms or branches ex- , tending on each of its two sides, thus forming the sacred number sev en. On the sum mit of shaft and of each arm was a lamp, thus giving to the holy place a sevenfold light. Into the lamps every evening was poured pure olive oil to the amount of about two wine glasses full each, and the wicks, made of cot ton, were lighted by the priests. In Solomon's temple the number of chan deliers was increased to ten, but in the Herodian temple the number again was one. This last chandelier was carried by Titus to Rome after the de struction of Jerusalem ; and there, is still extant a representation of it in the triumphal "Arch of Titus" in that city. The ordinary reckoning of the three furnishings of the holy place was, the table, the altar of incense, and the candle stick; our apostle postpones the altar to the holy of holies, and reckons the table and bread as two. The table — Made (Exod. xxv, 23-30) of the durable shit- tim wood, or acacia, overlaid with pure gold. It was two cubits long, a cubit broad, and a cubit and a half high, with rings for the insertion of bars for carry ing: and with its furniture of dishes, howls, and spoons, was of pure gold. candlestick, and ethe table, and e Exod. 25. 23, 30 ; Lev. 24. 5, 6. WEST. Mercy Seat. HOLY OF HOLIES. Second Veil. Golden Altar ol Incense. Golden Table ot ? Candlestick. Showbread THE HOLY PLA CE First Veil. Altar of j&l~~^~. Bmnt Offering* ; tXf !¦ ^ Or, Great ) Braren ^NSsr ' Altar. BAST. A. D. 64. CHAPTER IX. 97 the showbread; which is called 3 the sanctuary. 3 f And after the 2 Or, holl/. — -/Exod. Showbread — Heb., tlie bread of faces ; that is, the "presence broad," or broad before the face of the divine Resident lictween the cherubim. Tho Greek phrase in full, here, signifies Ote setting fortlioftlte bread; meaning, not tho act but the position of the bread, as set forth, or presented before the present Jehovah. By Luther it was transla ted schau brode; whence our English showbread, indicating its exhibition or presentation before God. There were twelve loaves, symbolizing the twelve tribes of Israel. They were placed in double rows of six, and were renewed every week; those of the pre vious being eaten by the priests in the holy place, from which it was unlaw ful to remove them. Sanctuary — The Greek ttyta, sanctuary, or holy place, is the same word as in verse 1, (in a different grammatical number,) and as is rendered holiest in verse 8. . 3. Holiest of all — Or, holy of ho lies, or most holy. There were thus seven graduated degrees of holiness of the saered locality: First, the mercy seat between the cherubim; second, the most holy; third, the holy; fourth, the court of the priests ; fifth, the court of Israel; sixth, the court of the women ; and, seventh, the court of the Gentiles. 4. Golden censer — A censer (a shortened form of incenser) was a ves sel for containing the ritual incense. The Greek word here BvjitaTfjpiov (thu- miaterion) may signify any bearer of in cense, whether vessel or altar. De- Voi.. V.— 7 second vail, the tabernacle which is called the holiest of all ; 4 Which 26.31, i 40.3,21; chap. 6. 19. litzsch affirms that the censer proper (though appearing, incorrectly, in our translation) is not mentioned in thoPen- tateuch, but only the coal pan in which were the embers for burning incense. 0 n tho great day of atonement the priest entered the holy of holies, with the coal pan containing coals from the Great Bra/en Altar in his left hand, and the censer in the right; and, setting down the former before the ark, he shook the incense over the coals, produc ing the fragrant vapour. Twice only is the censer in the temple of Solomon called thumiaterion ; but in the age of our apostle, by Philo and Josephus the term is applied to the golden altar of incense. There can bo no reason able doubt that such is its meaning here; For it can hardly he supposed that our apostle would specify so in cidental a utensil as the censer, and omit so important an object as the golden altar of incense. The main reason against the altar is, that it seems to be said to stand in the holy of holies, whereas a glance at our diagram shows that it is a cen tral object in the holy place. But it is equally true that the censer was not in the holiest, being usually kept in the utensil room ; a silver one for daily use, and a golden for the great day of atonement, when it was taken by the high priest into the holiest, used, brought back, and returned to the utensil room. But it is not really said, or truly meant, that the thumiaterion was in the holiest. The wherein of verse 2 is significantly changed to had in verse 4. Now had is the more ge neric term, and may mean either that 98 HEBREWS. A. D. 64. had the golden censer, and ethe ark of the covenant overlaid round g Exod. 25. 10 ; 26. 33 ; 40. 3. 21. the object was in the holiest, or was appropriated to the use of the holiest ; and the latter was the fact with the incense altar. There are points that show that, in the mind of a Hebrew, the altar belonged to the holiest. 1. Its position was directly in front of the position, of tho ark of the covenant. Hence in 1 Kings vi, 22, it is called "the altar whioh was by the oraele; " or, more literally, the altar belonging to the inner apartment, the very phrase by .which a Hebrew would say that the inner apartment had the altar. 2. On the day of atonement the altar, as well as the inner shrine of the holiest, was sprinkled with blood. The altar of incense was called gold en to distinguish it from the great bra zen altar of burnt offerings, placed in front of the taber nacle, and after wards temple, un- ' der the open sky. No victim was of fered upon the gold en altar, but on the great day of atone ment the blood of the sin offering was sprinkled upon its four horns. This golden altar was made of the dura- .ble acacia, overlaid entire with pure gold, and was one cubit in length and breadth, and two in height It had a horn projecting upwards from each of its four corners, and a border lining iis top to keep tilings from .'ailing off. Tho sacred incense (the English word is from incendio, !o burn) was composed of ingredients divinely pre scribed in Exod. xxx, 34. Of this com position all other than the holy use was severely forbidden. Morning and evening, daily, was the incense offered. See note on Luke i, 9. On the great day of atonement the incense was of fered, and the blood sprinkled, by the high priest alone. King' Jehovah was at first sole sov- oieign nf Israel, and the tabernacle, as about witli gold, wherein was bthe golden pot that had manna, and A Exod. 16.33,34. afterwards the temple, was symboli cally his house ; and his personal abode was, as we shall soon more fully see, in the holiest. To symbolize his pres ence, in the solemn absence of all idol image, or visible form, was his bread upon the table, his candlestick, and his fragrant perfumery. And this last, tho incense, becomes a beautiful image of devout emotions and prayers, issuing from the censer as from » glowing heart, upward in its movement, and ac ceptably reaching the divine Receiver. Ark of the covenant — The sacred ark, or chest, in which was deposited the covenant, or decalogue, and other tilings soon to be mentioned. Exodus xxv, 10-16. As the decalogue is some times called covenant, and sometimes testimony, so we have the epithets, ark of the covenant, ark of the testimony. It was made of acacia, gold-plated with out and within, was two and a hall cubits long, a cubit and a half broad, and a cubit and a half high. It had borders, rings, and staves, like tlie ta ble. Its lid, of pure gold, served both as the cover of the ark and tlie throne of Jehovah, whose glory there attested his presence. As it was here that the high priest approached with his in cense and sacrificial blood for mercy, so this lid was called "tho mercy- seat." Gold— Tho most precious of metals, and so symbolizing that our best A. D. 04. CHAPTER IX. 99 'Aaron's rod thiit budded, and k the tables of the covenant; 5 And 1 over it the cherubim of glory shad owing the mercyseat; of which we cannot now speak particularly. G Now when these things were SNum. 17. 10. *Exod. 25. 16, 21 ; M. 29; 40. 20; Deut. 10. 2, 5; 1 Kings 8. 9, 21 ; 2 Chron. 6.10. is to' he consecrated to God. Gold en pot — Exod. xvi, 34. The pot, or urn, containing a memorial specimen of the miraculous manna, was deposited "before the testimony," that is, by the decalogue in the ark. But by Solo mon's time (1 Kings viii, 9) the vessel had disappeared. Our author follows the Septuagint, and applies to the pot tho epithet golden, which is not found in our copies of the Hebrew. Accord ing to the Gemara tradition, after the ark was taken by the Philistines, (1 Sam. iv, 11,) disappeared the pot, the cruse of anointing oil, Aaron's rod, and tlie cofier which the Philis tines sent as a present to the God of Israel. Rod that blossomed — Blos somed miraculously, to attest Aaron's right to the priesthood. Num. xvii, 10. Tables of the covenant — The two stone tables of the decalogue. 5. Over it the cherubim — The •' cherubim " were symbolical winged figures, presented in different Scrip tures with some variation of form. In Ezekiel i, 5-10 they have each four faces ; in Revelation (iv, 6-8) they are four figures each with a different face. The four faces represent the highest species of the four kingdoms of the animated creation — man, lion, ox, and eagle. This fact, together with the_ prevalence of the number four, indi cates a symbolism of the creation. There are but two at this ark. But, adopting the theory that the ark with its four sides symbolizes the world, we see how the fourness is still pre served. And, further, adopting the in terpretation given by Abarnabel and others, that the words (Exod. xxv, 19) "of the mercy seat shall ye make the cherubim," mean that^the mercy seat and cherubim were all of one piece, then we may see how the cherubim thus ordained, mthe priests went always into tlie first tabernacle, accomplishing the service of God. 7 But into the second went the high priest alone "once every year, not without blood, "which he of- l Exod. 25. 18, 22 ; Lev. 16. 2 ; 1 Kings 8. 6, 7 m Num. 28. 3 ; Dan. 8. 11. n Exod. 30. 10 ; Lev. 16. 2, 11, 12, 15, 34 ; ver. 25. o Chap. 6. 3 ; 7. 27. arise as personifications of the cosmos out from the cosmos itself, being, in fact, one with it. The bending of cherubim over the mercy seat is the attitude of reverent study (1 Pet. i, 12) and worship, exhibiting nature in her aspect of obedience to her Ruler. The divine law (liko the deposited deca logue) is a hidden secret in the sys tem of nature ; and it is surmounted with the throne of mercy shadowed with the cherubim's wings, while ovor all is the glory, the Shekinah, the di vine overruling Presence. Cannot . . . speak — For he had already (especially in verse 4) lingered among interesting butless relevant details, and must hast en to tho main typical point, the paral lelism between the Jewish high priost entering the earthly most holy and our high priest entering the heavenly holy. 6. Went — The present tense in tho Greek, the priests go into, etc. From the time of the tabernacle, through the times of the temples, down to our apos tle's own day, the daily entrance was actually or virtually continued. Al ways — Continuously, daily, and not only yearly. First tabernacle — The front apartment, which was first to one entering. Service — The daily per formance of caring for the lamps and burning the incense. 1. Second — The most holy. Once every year — On the great day of atonement, the tenth day of the month Tisri. On that day he really entered more than literally once; but there was but one service, and the whole was but one proper ritual entrance. Not •without blood — Tho details aro giv en in Lev. xvi, 2-19. A bullock was slain for the sins of the high priest, and a goat for the sins of the people. Errors — A softened term for sins. All sins are errors, and all transgressions 100 HEBREWS. A. D. 64. fered for himself, and for the er rors of the people: § rTlie Holy Ghost this signifying, that niie p Chap. 10. 19, 20. way into the holiest of all was not yet made manifest, while as the first tabernacle was yet stand- g John 14. 6. Which are not presumptuous sins are hero included. 8. The Holy Ghost— By whose mind this wholo system of symbols was framed. The way — Of access to, through Christ. Into the holiest of all^As all agree, not the earthly but the heavenly holiest is here designated. Not yet made manifest— For, while the first tabernacle maintained its TTPICAL. 1. Jewish high priest. 2. Passing. 3. From the holy to the holiest. 4. Through the veil. 5. After offered victims. 6. Once a year. 7. For our symbolical justification. It was thus by the real that the ideal is banished. By Christ's death and ascension the antitype comes, and the type vanishes. The true high priest passes through the true tabernacle to the true holiest, and the first taber nacle loses its standing. The first tabernacle — Does this mean the first or front apartment of the taberna cle, (as in verses 2 an.d 6,) or does it mean the entire earthly tabernacle, including both apartments, as being first in relation to the heavenly as its second? Tho run of English com mentators maintains the second view ; the later German, as Lunemann and Delitzsch, followed by Alford, the first. Wo are obliged to coincide with those who maintain the second view. Liine-. mann's view involves what seems to us the absurdity, that Christ's redemp tive entrance into heaven would be forestalled by the continued standing of the front apartment, but not by that of the second. You must abolish the holy in order to his heavenly entrance, but not the holiest. "Why so ? If the coming in of the antitype requires the cessation of ihe type, surely the holi est is much more a type of the atone ment and the heavenly entrance than tho ,holy. But certainly 'it is the whole standing as type, the antitype could not coexist with it. Its standing as type ceased when Christ went through the transition from earth to heaven, of which the high priest's transition from the holy to the holiest was a shadow. For the holy stands for this world ; the veil for the visible Uriaa- mental heaven; and the holiest for the highest heaven. Thus: — ANTITTPIOAL. Our High Priost. Ascending.From earth to the highest heaven. Through the firmamental heaven.' After offering of himself. Once for all. For our real justification. tabernacle which must fade away before the antitypical fulfilment. De litzsch argues "that it is not likely" that, having just called the front apart ment tho first tabernacle, he would use the samo term in a changed sense. But our writer does, according to De- litzsoh's own interpretation, do just that when he calls the earthly holiest and the heavenly holiest by the same name, in the Greek of verses 3 and 8, without any other warning than the context affords. Alford argues that the heavenly would in truth " he the first tabernacle. But that would be making the antitype precede the type. Doubtless the heavens are earlier than any earthly structure, hut not necessa rily as a tabernacle for the redeemed or the Redeemer. "I go to prepare a place for you," said Christ to the dis ciples; and it was his earthly death that made the place preparablc. "With out that death there were no taber* nacle for us in heaven. And just nowj is tho time to say, that the terms first tabernacle and second tabernacle, in verses 2, 6, and 7, cannot mean that there were literally two tabernacles. Such a terminology contradicts the en tire usus loquendi of Scripture, which wholly unknows more than one tab- A. D. 64. CHAPTER IX. 101 ing: 9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, 'that could not make him that did the service perfect, as pertaining to the conscience; IO Which stood only in 'meats and drinks, and 'divers washings, "and carnal aor- r Gal 3. 21 ; chap. 7. 18. 19; 10. 1, 11. sLev. 11 2: CoL 2.16. 1 Num. 19.7, &c. it Eph. 2.15 ; Ocl.2.20; chap. 7.16. ernacle. The plain meaning of first tabernacle and second in those three verses "is, so much of the tabernacle as is first, or front in order, and sec ond, so much as is rear. This is a fa ¦ miliar Latinism, and Lunemann admits that, as suggested by Valcknor, it is a perfectly allowable interpretation. "We think it undoubtedly the true one. For, very plainly, while the first and second tabernacle of the previous verses are correlative to each other, the first tabernacle of this verse is antithetical and typical to the "more perfect tabernacle of verse 11. 9. Which — All agree that this rela tive refers to first tabernacle, in ver.8. And that further demonstrates that the whole one tabernacle was meant : for is it not clear that it was the one whole tabernacle which was a figure, a parable, of the inefficacy of the type without the antitype ? "Were not the incense and blood as inefficacious, in trinsically, in the holiest as in the ho ly? For the time then present — Rather, for the time now insetting; that is, time that is now begun and is in progress. The same phrase is used at Rom. viii, 38; 1 Cor. iii, 22; vii, 26; Gal. i, 4; also, 2 Thess. ii, 2, where see note. Were offered — The Greek is in the present tense, are offered. The offer ings are still made, for the temple at the apostle's writing is still standing, and the ineffieaey of the ritual still ex ists. Make .. .perfect — Render justi fied and right. Conscience — The mor al consciousness of guilt or innocence. 10. In meats and drinks, and di vers washings — It is objected that the gifts and offerings did not con sist in these. Nevertheless, it is true that all the sacrifices but the whole dinances, imposed on them until the time of reformation. 1 f But Christ being come "a high priest "of good things to come, * by a greater and more perfect taber nacle, not made with hands, that is to say, not of this building; 12 Neither r by the blood of goats 3 Or, rites, or, ceremonies. v Chapter 3. 1. io Chap. 10. 1. as Chap. 8. 2. vChap. 10.4.burnt offering, including the show- bread, were eaten, or at any rate were usual material of food, and so were meats ; and there were various liba tions which were drinks ; and lustra tions which were divers washings. b. Of all this tabernacle and high priest ly ritual our self-offering High Priest fur nishes the antitype, 11-14. 11. But — The turning point of the momentous contrast between Jewish ritual (1-10) and Christ's self-offering, 11-14. High priest — "Who is divine bestower of good things to come; namely, the good things comprehend ed in the eternal redemption of verso 12, which arc to come, when he shall appear a second time unto salvation. Verse 28. By — More cor rectly, through, as also the by in next verse. More perfect tabernacle — Than the worldly or earthly sanctu ary of verse 1, and the first tabernacle of verse 8. This more perfect taber nacle is the earth, the firmauiental heaven, and the highest heaven, the heaven itself of verse 24. So (iv, 14) Christ has passed into the heavens. So Theodoret, quoted by Lunemann: "The tabernacle had a typical resem blance to the whole cosmos. ' For it was divided into two apartments by a veil; one of which was called the holy, and the other the holy of holies. And the holy represented the system in the earth ; the holy of holies the dwelling- place in the heavens. The veil filled the office ofthe firmament." Not made with hands — No human workman ship was its type; but a tent which the Lord pitched, viii, 2. Not ol this building — Rather, not belonging to this lower creation. 12. Neither by — Rather, through, 102 HEBREWS. A. D. 64. and calves, but zby his own blood he entered in "once into the holy place, Having obtained eternal re demption for us. 13 For if "the s Acts 20. 28; Eph. 1. 7 ; Col. 1.14; 1 Tet. 1.19; IJev. 1 5 ; 5. 9. as noted on last verse. The former is through a space, this through an instru mentality. These two meanings of through are fundamentally one, for the action is viewed as passing through the instrument to its effect. Goats and calves — The goat and bullock sacri ficed on the great day of atonement. But by his own blood — As tlie blood is the life, so the shedding of blood is the ritual symbol of death. And the blood of Christ is the visual and ver bal symbol of his efficaciously offered life. The holy place — The place an- titypical to the earthly holy of holies, into which the typical high priest an nually entered, that is, the highest heavens. But, as in verse 11 it is said that Christ passed through the more perfect tabernacle, (including, of course, the whole tabernacle, both apartments,) and here it is said he en tered the most holy, what could this holy be whioh is reached after pass ing through the antitypical tabernacle ? And Delitzsch answers that it is some thing above the highest heavens, that is, the heaven of the angels and glori fied saints ; namely, it is the placeless innermost essence of the infinite God himself. All of which seems a most useless speculation. To pass through a building does not mean, in any lan guage, to pass straight through its rooms, and then straight through its farthest wall into a space outside and beyond. It would bo perfectly natu ral to say that the Jewish high priest passed through the tabernacle to the mercy seat, whioh stood against the back wall of the rear apartment. And so our High Priest passed through the heavons into the highest heavens. Having obtained — By the completed offering of his life. But though the work was done, there still was to be its potential presentation in heaven, and its divine acceptance and eternal ratification. Redemption — Lutrosis, blood of bulls and of goats, -and dthe ashes ot a heifer sprinkling the unclean, sanctifieth to the pu rifying of the flesh ; 14 How « Zech. 3.9; ver. 26,28; chip. 10.10.- 9. 21. cLev. 16. 14. dNum. 19. 2. -b Dan. a ransom ; for which, in its primary and usual sense, a lutron or ransom price is given. "What the ransom price is, :s declared by Jesus himself in Matthew xx, 28, (where see note,) namely, "Lis life." And in the present passage the type of the redemption' is the sacri ficial victim dying in the stead of the sinful offerer. This redemption is eternal, in the endlessness of tho de liverance it finally effects ; in its non- repetition, being made once for all; and in contrast with the Jewish high priestly atonement which served hut for a single year, and so must bo per sistently repeated. 13. For — An argument in these two verses for the divine efficiency of the atonement, drawn from three compar ative points; thus — 1. The blood of animals=the blood of Christ. 2. The purifying of the flesh=the purifying of the conscience. 3. Through ani mal life=through eternal Spirit. If — Not implying a doubt, but assum ing a fundamental certainty as basis of the momentous inference. Ashes of a heifer — Num. xix, 2-6. Under Jewish law a corpse, as a memento of death and sin, was unclean ; and its contact rendered a man unclean, ex cluding him from the congregation of Israel until purified. A red heifer — red as the ruddy colour of life — was burned, and its ashes,mixed with water, were reserved as a purifier to be sprin kled on every person who was un- clean by the death-touch. The solemn awe of sin and death was impressed by several additional points. The heifer was burned without the camp. All the persons performing the rite were unclean until evening, and not only the unclean man, but the tent in which was the corpse, must be purified by the ashes and water. In all this was impressed upon Israel the divine an tithesis of God, purity, and hfe, on one side, and Satan, sin, and death, on the A. D. 64. CHAPTER IX. 103 much more eshall the blood of Christ, fwlto through the eternal , Spirit E offered himself without «'l Pet, 1. 19 ; 1 John 1. 7: Kev. 1. 5. -/Horn. 1 4 ; I Pet. 3. 15. a Eph. 5. 2 ; TU. 2. 14 ; chap. 7.27. 4 Or, fault. other. Purifying of the flesh — Pro ducing a typical purity, and deriving all the power for that from tho antitype it represented. Hence, even though it made the conscience quiet, it received not that benefit from the mere mate rial character of the substances used in the rite. 14. Through the eternal Spirit — Lunemann enumerates some eight dif ferent interpretations of this unusual phrase. A large majority of commen tators understand it to mean either the divine second-person of the Trinity in Jesus incarnated, or the third per son, the Holy Spirit, indwelling and inspiring him. For this last Stuart assigns the following texts: Matt, iv, 1; Mark i, 12 ; Luke iv, 1 ; Matt, xii, 28 ; Luke iv, 18 ; Matt, iii, 16, 11 ; Luke iii, 22 ; John i, 32, 33 ; iii, 34. This makes, certainly, a genuinely biblical meaning. It assumes that Christ went through the scenes of the atonement in full cooperative accordance with, and under actuation by, the blessed Spirit. Nevertheless, our own view will ap pear from our threefold parallel given above. And our process brings out a result quite coincident with the view of Delitzsch, (which is treated by Lii- nemann with almost contempt,) name ly, that the eternal personal spirit of Christ himself, his divine nature, stands in antithesis to the perishing life of the animal sacrifice. So, rightly, Delitjsch says: "This eternal spirit answers to the animal soul (C33) in the expiatory victims of the Old Test ament." The animal becomes a sacri fice through an animal soul; Jesus makes himself a sacrifice through an eternal spirit. And the phrase is without the definite article in the Greek. Christ is, though rarely, styled a spirit in Scripture, and by Paul alone. 1 Cor. xv, 45 ; 2 Cor. iii, 17, and onward. Hereby the divine nature of the Son of God is brought in, upbear- 4 spot to God, h purge your con science from ¦ dead works k to serve the living God? 15 'And for ftChap. 1.3:10.22. i Chap 6.1. ?'.I.Hlte 1. 74; Komana 6. 13, 22 ; 1 Peter t. 2. 1 1 Tim. ing and giving divine superiority and merit to his atonement. Without spot — The usual phrase by which the spotlessness of the victim was ex pressed in the law; prefiguring the sinlessness of Him who atones for the sins of others. To God — And not as a few of the Church fathers taught, to Satan ; as if he possessed a conceded authority over all held under penalty of sin. "We hold that the sacrifice of himself by Jesus was a divino conces sion paid to the divine governmental justice. It was offered to God, not as a payment or gift to him, but as a presentation manifesting that the concession was truly made by which sin is forgiven and government veri fied. Your conscience — Your, carries home the direct appeal to the moral consciousness of those (our Hebrews) addressed. Conscience — Our moral nature, which feels the claim of moral obligation, the sense of guilt at its violation, and the sense of purity upon forgiveness and sanctification. And how great that feeling when assured at such a cost and from such a source! From dead works — Suggested by ; the image above detailed of tho moral taint from the death-touch. Dead works are our corrupting dealings and contact with sin and death, sending a death-taint through our soul. And in contrast with this is the living God,'. whom sin and death would love to kill; but who ever lives, and sends immortal life through soul and body of all who serve him. Chap. 12. 22; 13.14. previously was called Abram, and was subsequently named Abraham. The reading, however, without the article, is, probably, the true one, and the ref erence is to " the call of Abraham." Go out into a place — Modern research suggests the probability that Abra ham's going out was part of a groat western movement of tho Asiatic peo ples. But Abraham's great peculiarity was, that he went under divine guid ance, about to plant a special race in a special spot for a future divine his tory. By his faithfulness he became the founder of that raco whose history stands alone in the history of the world. Went out — As Noah launched forth upon the unknown waters, so Abraham started forth into unkuown lands. So the man of faith looks on ward and upward to an unknown but blessed homo. 9. A strange — That is, as somebody else's, and not his own, country; though by divine promise most truly his own. Tabernacles — That is, tents; the abodes of wanderers and strangers, the striking image of transitory resi dence. Same promise — And same faith, as in verse 21. 10. For — Reason for his adventur ous movement; he had a higher land in view, which regulated his courso in this earthly land. A city — Unlike this rural earthly land. Foundations — Unlike theso tents, so soon to be taken up, and so easily blown away. Tlie city was not, as Grotius under stood, the future earthly Jerusalem; but that higher and heavenly Jerusa lem, the antitype of the lower. See note on Gal. iv, 22 and 26. Builder — TexviTyc, artist, or architect Herbert Spencer ridicules feebly tho doctrine of creation by divine mind and power; A. D. 64. CHAPTER XI. 123 9 whose builder and maker is God. 11 Through faith also 'Sarah her self received strength to conceive seed, and "was delivered of a child when she was past age, because she judged him 'faithful who had promised. 12 Therefore sprang there even of one, and " him as good as dead, vso many as the stars of the sky in multitude, and as the a Chap. 3. 4; Rev. 21. 2, 10. r Gen. 17. 19; 13. 11, 14 ; 21. 2. s Lute 1. 38. * Rom. 4. 21 ; chap. 10. 23. m Rom. 4. 19.— D Gen. 22. 17 ; Rom. 4. 18. styling it, wittily, as he seems to think, " the carpenter theory of creation," as if a carpenter were a very low tiling. 5Tet poetry, oratory, and the Bible, de light to style God the architect, build er, and maker, of the worlds. 11. Herself — Through whom it was all along assumed that the promise was to become effected. Or, as some understand it, herself, who was for merly barren; or, as others, herself, who was at first faithless. We prefer the first, thpugh we find it unsuggested by any commentator. Past age — That is, of child bearing. Notes on iv, 16, 17. 12. Therefore sprang there — And now comes the point that renders these events and characters most il lustrious to every Hebrew memory. From this miraculous point sprang his chosen race. The Messianic race, like the Messiah himself, had a su pernatural birth. Abraham was that Christ might be; and Sarah was the ancestress of the blessed mother of Jesus. Even of one — From one foun tain head, Abraham, all the diverging streams of the tribes sprang. Dead — And so from a divinely energized source. Israel was miracle-born. Ev ery Hebrew read in the narrative proof that he was a son of God. The human race was born from Adam; again from Noah; the Jewish race from energized Abraham. Multitude— Forming the twelve tribes, and even now spread through all the earth. Stars . . . sand — The most natural images in primi tive times of a number beyond enu meration. So in old Herodotus, the oracle is made to say, "I know tho sand which is by tho sea shore in numerable. 13 These all died ' in faith, "not having received the promises, but " having seen them afar off, and were persuaded of them, and embraced them, and i con fessed that they were strangers and pilgrims on the earth. 14 For they that say such things 'declare plainly that they seek a country. 15 And 4 Greek, according to faith. id Ver. 3tt a> Ver. 27 ; John 8. 56. V Gen. 23. 4 ; 47. !i ; 1 Chron. 29. 15; Psa. 39. 12; 119. 19; 1 Pet. 1. 17; 2. 11. s Chap. 13. 14. number of the sand and the measures of the sea." And so God said to Abraham, (Gen. xxii, 17,) "I will multiplythy seed as the stars of tho heaven, and as the sand which is upon the sea shore." 13. These all died in faith— They not only lived faithful lives, but in (not by) faith they died. The fact that they saw not the fulfilled prom ises shook not their final faith. From their dying beds they looked forward to the heavenly country. To the all, here, some commentators note Enoch as an " exception," who did not die. Others say, all who really died, died in faith. Perhaps the all, however, refers only to Abraham's descendants, of whom alone 12-16 seems to speak. Received (the fulfilment of) the prom ises. Seen them afar off — As a ship's company descry a distant lighthouse: or as Moses, from the summit of Nebo, surveyed the distant hills and plains, and cities and rivers, of the land to which he was heir, but must never in life possess. Embraced — Or, saluted them. So Xenophon's army of the ten thousand, when they arrived at the Euxine, which was to terminate their wilderness wandering, shouted — the first giving the word to all the rest — "Thalatta! thalattal" the sea, the sea. Pilgrims on the earth — Having a land in heaven, of which this promised land was type and earnest. 14. Say such things — Confess them selves pilgrims on . . . earth. A coun try — A home-land, which, ceasing to be nomads and immigrants, they can call "my country." The pilgrim here longs for the country of the resurrection. 124 HEBREWS. A. D. 64. truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. 16 But now they desire a better country, that is, a heavenly: where fore God is not ashamed 'to.be called their God : for bhe hath pre- o Exod. 3. 6, 15 ; Matt. 22. 32 ; Acts 7.32. b Phil. 3. 20; chap. 13. 14. o Gen. 22. 1, 9. 15. Mindful of that country — If the emigrating Abraham had dropped his faith, and given up the promises as to Canaan, he could have gone back to Chaldea at any chosen time. He would then have resigned the future earthly Jerusalem, the foundership of the Old Testament dispensation, and the father hood of the Messiah. He and his might have gone into the idolatry of the Chal deans and have been forgotten. 16. Now — In accepting tlie inheri tance of Canaan, they read a title clear to a better ... a heavenly country. And outside of the fleshly Israel there have been faithful souls belonging to the true Israel. Anaxagoras, the Athe nian philosopher, (as Laertius tells us,) being asked, " Care you not for your country?" replied, "Speak gently, for I care ardently for my country," point ing towards heaven. And Plato said, " Man is a heavenly plant, not an earth ly." God is not ashamed — The God of the universe condescends to bo God to these immigrant pilgrims. All the stars of limitless astronomy, lifeless things as they aro, are not as dear to God as one faithful human soul. Their God — His title of honour is not merely that ho was, but that he ever is, the God of Abraham, Isaac, and Jacob. For — In proof that he is specially their God. Prepared ... a city — The heavenly counterpart of which the earthly is type and earnest. 17. Abraham, the father and foun der, is still continued. Our author has, in previous verses, shown how by faith of Abraham Israel received miraculous origin. But a later crisis came. It seomed as if by God's command the miracle-born race was to be cut off by the knife of its founder. By the sac rifice of Isaac the thread was to be pared for them a city. 19' By faith "Abraham, when he was tried, of fered up Isaac: and he tliat had received the promises d offered up his only begotten son, 1§ s0f whom it was said, °That in Isaac shall thy seed be called : 19 Ac counting that God 'was able to cl James 2. 21. 5 Or, To. e Gen. 21. 12 ; Bom. 9. 7. — -/Rom. 4. 17, 19, 21. severed, and in Isaac all Israel must die. But as Isaac's birth was in a fig ure an incarnation, so his rescue from the sacrificial knife was in a figure a resurrection. Tried — Tempted, in the sense of a divine desire that he should prove faitlvful upon trial. Not that God needs proof to know what he would do ; but faith exists for works and self-evidence, by manifestation to the world. Man is by nature not only a reflective, but an active being. Faith is in the heart, that it may resist evil, work good, and so evolve a glorious history. Probation is the scene for faith to act itself out in, and prove its own genuineness before the Infinite, and to the finite. Only begotten — Since Ishmael was counted for noth ing, as being of ignoble birth, and out side the promises. 18. In Isaac — On this phrase Alford notes : " 'Three ways,' says Delitzsch, 'of interpreting this aro possible — 1. After Isaac shall thy seed be named; 2. In, through, of, Isaac shall seed be called into being to thee; 3. In Isaac shall seed be named to thee; that is, in or through him shall it come that a seed of Abraham shall bo possible,' Then he puts aside tlie first, seeing that only once is tho seed of Abraham called Isaac, [Amos vii, 9 ;] and the second, seeing that the Hebrew word for call [though sometimes hearing tlie mean ing, see Isa. xii, 4] never so absolutely signifies 'to call into existence,' as it must on that interpretation; and he prefers the third: in Isaac, through and in descent from him, shall thy seed be called thy seed : that is, only Isaac's descendants shall he known as Abra ham's seed." 19. Accounting — What, it may he asked, was the real excellence of Abra- A. D. 64. CHAPTER XI. 136 raise him up, even from the dead; from whence also he received him g Genesis ham's celebrated faith ? Was it that he accepted a sensible phenomenon claimiug to be Jehovali as a real the- ophany, a God made manifest? That might be the same credulity in super natural appearances as we at the pres ent day contemn. Or was it, that being firmly sure, that it was God who com manded, ho unflinchingly obeyed? But then who would not, if he was sure that the true Infinite commanded, obey ? We may reply: 1. That Abraham first had turned away from an idolatrous world in Chaldca, and then had sought for the true and holy God, as he is in truth. In so doing he obeyed tlie high est aspirations of the human spirit. He was, therefore, eminently right, and his righteousness was a seeking, aspiring, and holy faith. 2. To that holy faith, in the midst of a faithless world, God did supernaturally respond. Not mere ly, though clearly, by the visible phe nomenon, but also by tho witness of his Spirit That Spirit produced in Abraham that faith which is demon stration (see our note on verse 1) of the holy truth. Abraham, then, had that knowing of God possessed by the spir itual intuitions, whicli is clear and sure as a geometrical demonstration is to the pure intellect If any enthusiast at the piesent day, sane or insane, mis takenly assumes to bo similarly author ized by God, and proceeds to slaughter his son, he must bear the consequences of his own mistake. He can no more hold the Abrahamic example responsi ble for his act than a man who. fancy ing himself a public executioner^ hangs his son, could hold the law of capital punishment responsible. He can no more plead Abraham's example than a modern assailant of our national exist ence can plead Washington's example for being " a rebel." 3. With the Holy Cue, and with his righteousness, truth, and holiness, the heart of Abraham rose in sympathy. Between the Holy and the holytherowere communion and one ness. That was high and holy faith. 4, When God's severe command came, in a figure. 20 By faith * Isaac blessed Jacob and Esau concerning 27. 27, 39. though it cut the father's sensibilities, and seemed to cut asunder God's prom ises, and to cut off the holy sood, he said that God was true and right, and that all these evil seemings were but soom- ings. The glow of faith rose above even tho shrinkings of nature. Henee was this narrative recorded for our en- sample. There is a faithful and there is a faithless people. May our soul be with God, and all the human follow ers of God, the faithful of whom Abel was first instance, and Abraham the great exemplar. God was able— And, therefore, the right result was secure. In a figure — So divine a res cue from virtual death was a figure of a literal resurrection. So that, as Clirist's incarnation was typified in Isaac's birth, his resurrection was typified in Isaac's rescue from death. There is good reason to believe that a resurrection in its debased form, as held in Chaldea, was known to Abra ham. So mingled was the idea with idolatrous conceptions as to bo cau tiously left in the background in the Abrahamic creed, rather shadowed by earthly types and implications than boldly expressed. The doctrine of the only true God came to the front, and a reliant trust in him was cherished that his favour was assurance of all good, present and future, reflected in the present. The fact that God was Abraham, Isaac, and Jacob's God, in sured by gracious implication thelrfu- ture existence. 20. Concerning things to come — It is not quite true that prophets first arose in the later history of Israel. For Abraham was " a prophet." Gen. xx, 7. The recorded paternal bless ings of Isaac, Jacob, and Joseph were prophecies, and we know not how many unrecorded prophecies they ut tered. The lineal family — nay, we may say the lineal race — was for ages sus ceptible to presentiment and predictive frames. Their natural temperament, therefore, was a basis of possibility of divine revelation. The supernatural- 126 HEBREWS. A. D. 64. things to come. 21 By faith Jacob, when he was a dying, 'blessed both the sons of Joseph; and 'worshipped, leaning upon the top of his staff. 22 By faith k Jo seph, when lie died, "made men tion of the departing of the chil dren of Israel ; and gave command- h Gen. 48. 5, 16, 26. i Gen. 47.-81. — * Gen. 50. 24, 25 ; Exod. 13. 19. 6 Or, remembered. istic person is often unattractive, and not good er wise ; but when wise and good, a lofty character may therefrom arise. 21. When he was a dying — Our author blends two successive scenes in Jacob's history: Gen. xlvii, 28-31, and xlviii, 8-14. In the former, Jacob, feel ing that he was in a dying condition, called for Joseph, and exacted from him an oath to convey his body, when dead, to Canaan. Then it is added, " Israel bowed himself upon the bed's head." It is this phrase which our au thor, in accordance with the Septuagint, interprets, that ho " worshipped, lean ing upon the top of his staff," verse 21. The reason of this discrepancy is this. The same Hebrew word, according as it is differently vowelled, may read either staff or ted. By the vowel points of our present Hebrew Bibles (which points wore invented and inserted in the fifth century of our era) it reads as in the English translation. But our author, probably correctly, follows the Septu agint, a Greek translation of the He brew made two hundred and fifty years before Christ. Stuart plausibly argues that the eastern bed has no "head," and forcibly adds that no such phrase as bed's head occurs in tlie Old Testa ment. Jacob, having obtained his oath from Joseph, devoutly thanked God, feebly standing, as an old man, and leaning upon the top of his staff. Our author connects this event with the dying blessing of his sons by Jacob, because tho whole formed one dying prophecy of Israel's future in Canaan. 22. Example of Joseph. When he "died— The patriarchs' prophetic faith grew vivid on their death bed, so that in time a series of predictions accumulated ment concerning his bones. 23 By faith 'Moses, when he was born, was hid three months of his pa rents, because they saw he was a proper child; and they were not afraid of the king's ¦" command ment. 24 By faith ° Moses, when he was come to years, refused to I Exod. 2. 2; Acts 7. 20. m Exod. n Exod. 2. 10, 11. l. 16, : in the Abrahamic family, ah pointing to the promised land, where, according to the Abrahamic promise, all the nations were to be blessed in Abraham and his " seed." Truly, though we know not how distinctly, all this pointed to the chosen "Seed," tlie Messiah. Made mention of the departing — The great Israelite-Egyptian statesman held the faith of his fathers, and predicted the Canaanite future. Commandment — Thereby giving his faith a tangible form. 23-29. Example of Moses. An age of prophetic silence and national suffer ing intervenes, when faith again re vives in Moses, initiated by the faith of Ms parents. And this was a. new era of faith, when, from merely pre dicting, the illustrious leader, Moses, proceeded to take possession of the Pal estinian inheritance. Faith went forth in heroic enterprise, and a hew dispen sation was founded, second in great ness only to the advent of the Messiah. And, as it were in ono list, our author gathers under Moses all the heroic ex amples until tho conquest of Canaan. 23. Parents — The word is literally in the masculine — fathers: and Ben gel conjectures that the hiding was really done by his father Amram, and his paternal grandfather, (not his ma ternal, who was Levi himself, hut his paternal,) Kohatli: and Kohath was hving at Moses's birth. But Wetstein lias abundantly shown that fathers was often a G reek term for parents. Were not afraid — So but that they braved the king's commandment to destroy all the male children. 24. Refused — Not, probably, by any definite act of refusal, but by preferring the cause and the company of the bondsmen over those of the courtiers A. D. 64. CHAPTER XI. 127 be called the son of Pharaoh's daughter ; 25 ° Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of 6in for a season; 26 Esteeming o Psa. 81. 10. — p Chapter 13. 13.- Clirist. 7 Or, for 25. Choosing — Our author express es Moses's choice in very New Testa ment terms ; designedly, for it is as an example to his Hebrew fellow-Christ ians that he pictures the great founder of Hebraism. These, too, had to desert the popular and government favour, to suffer rather thau enjoy for a season. In choosing Christian faith rather than Judaism, they are the true follow ers of Moses. 26. Reproach of Christ — Still more impressive use of Christian terms. Not appreciating the author's purpose in this, the commentators are at a loss to decide why Moses should be said to suffer the reproach of Christ. Our author means to tell his wavering He brews that their firm adherence to the despised Christ is essentially identical with the faith, and choice, and suffer ing, of Moses. It was truly for a Mes siah to come that Moses suffered; it was for the Messiah that has come that his Hebrews are called to suffer. Hence, in xiii, 13, he applies the same expression to them. Compare, also, 2 Cor. i, 5, and Col. i, 24. Reward — Moses, as the Hebrew brethren should, preferred the divine favour and eternal blessedness to royal rank. Bloomfield, quoting Doddridge, well says: " Surely that reward could not be temporal gran deur, which ho might' have had with much greater security in Egypt." 27. Forsook Egypt — Not only de clined the royal adoption and preferred his kindred, but fully and finally left the land of Pharaoh. A large majority of commentators, including Delitzsch, Lunemann, and Alford, refer this for sook to Moses' flight from Egypt to Midian, (Exod. ii, 1 1-1 5,) when menaced by Pharaoh for killing an Egyptian. By that rendering the groat fact of Moses's life is left unmentionod, and an act of fear and flight, rather than heroic faith, is selected. Pharaoh, we f the reproach ' of Christ greater riches than the treasures in Egypt: for he had respect unto * the recom pense of the reward. 27 By faith r he forsook Egypt, not fearing the g Chai. 10. 35.— r Exod. 10. ' 17, 18. ,29; 12. 87; 13. are told, " sought to slay Moses, but Moses fled from tho face of Pharaoh." Ho remained long years concealed in Midian, until, at last, Jehovah there gave him his call to his groat mission. To say of this event that it was divine "faith," "not fearing the wrath of the king," contradicts the face and the sub stance of the sacred narrative, which presents it as a, long process of fear, flight, concealment, and inaction, the dim and faithless period of Moses's life. For that interpretation, however, Lii nemann argues: 1. To make forsook designate the exodus of Israel from Egypt violates the chronological order of the series of events, for that exodus really came after the passover. Ver. 28. 2. The word forsook (xarthnrev, left) is too slight to express so great a movement as the exodus. 3. That the exodus after xii, 31 was commanded by Pharaoh, and did not admit "fearing the wrath of the king." To the first we reply, tliat the exodus, as desig nated by forsook, is the great fact, under which the passover and the pas sage of the sea are subordinate parts, and so are, with propriety, later men tioned. To the second, that refused, verse 24, and forsook, aro co-ordi nate. The whole statement in regard to Moses is a series of rejections and overthrows of Egypt, which our author designs to be paralleled by his He brews' rejection and overthrow of Je rusalem and Judaism. Moses refused his sonship to Pharaoh's daughter; he abandoned Egypt; ho established the passover under which Egypt's firstborn were slain ; he passed the sea in which Egypt's royalty and power wore sub merged. To the third we answer, that this forsook includes tho whole move ment from Exodus iii to the complete clearance from Egypt at end of Exod. xv. Pharaoh's order in Exod. xii, 31 was but an incident in the great wrath 128 HEBREWS. A. D. 64. wrath of the king: for he endured, as "seeing him who is invisible. 2§ Through faith ' he kept thepass- over, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. 29 By faith "they passed through the Red Sea as by dry land: whicli the Egyp tians assaying to do were drowned. 30 By faith v the walls of Jericho s Ver. 13. 1 Exod. 12. 21, 4c. u Exod. 14. 22,29. v Josh. 6. 20. w Josh. 6. 23; James 2. 25. 8 Or, that were disobedient. of the king which Moses long braved in accomplishing the exodus. How typical is this whole picture of the exo dus of the Christian Hebrews going out from the temple worship at Jerusalem, and abandoning ritual, city, and state to their approaching overtlirowl Him who is invisible — A higher king than Pharaoh. Seeing . . . invisible — Ex presses the fact of faith as above sight. 28. Passover — See our notes on Matt, xxvi, 2, and 26-29. Kept — Lit erally, has made, or established; the term implying the permanency of the institution. Yet tho Greek word was habitually used to designate the keep ing, or celebration, of the passover. Sprinkling of blood — Upon the posts and lintels of the Hebrew doors. He — The angel of Jehovali. 29. They — The Israelites under Moses, implied but not expressed. Drowned — Were swallowed down, as if the sea were a sea monster to them. 30. Thus far we have only traced the leaving of Egypt The whole desert history is omitted. On the bor ders of Canaan two instances are se lected. One is the conquering faith of Israel at Jericho, premonitory of final possession ; the other, the repentant faith of a pagan courtezan, symbol of Canaan's submission, and encourage ment to faith for deepest sinners of all ages. Jericho — The great stronghold on the Canaanite side of Jordan. Fell down — Man blew the trumpets, and God wrought the overthrow. The act of God was consequent upon the faith of man. Very concisoly it is said, by faith the wails . . . fell. Seven days — A week of persistent faith in Israel. fell clown, after they were com passed about seven days. 31 By faith "the harlot Rahab perished not with them 8 that believed not, when "she had received the spies with peace. 32 And what shall I more say? for the time would fail me to tell of i Gideon, and of z Barak, and of * Samson, and of bJeplithah; of c David also, and a> Josh. 2. 1. v Judg. 6. 11. « Judsr. 4. 6. a Judg. 13. 24. ft Judg. 11. 1 12. 7. c 1 Sam. Its. 1, 13 ; 17. 45. 31. Harlot — Styled an innkeeper in the Chaldee paraphrase, and in the Arabic translation. And this inter pretation has been followed by some commentators, including Adam Clarke. But both the Hebrew word and this Greek term, used also by St. James, (as also abundantly by Clement of Rome in liis epistle,) are unequivocally har lot. There is no reasonable doubt that she belonged to a class of courte zans consecrated to Ashtaroth, the goddess of impure love. This obscene idolatry had its centre in Phoenician Sidon, and spread itself through Ca naan during the residence of Israel in Egypt. It took its origin in adoration of the generative power of nature, im plying a worship of tlie sun as source of generation, and of his queen, the moon. It had its stately houses of abode, where licentiousness was conse crated as a religious rite. It induced tho wandering traveller to enter, furnish ing both refuge and license. Hence, doubtless, Rahab was both hostess and harlot. Hers was a repentant faith in Jehovah, according to her own words, (Josh, ii, 11,) " Jehovah your God, he is God in heaven above, and in earth beneath." She perished not in the terrible destruction of Jericho ; she married a Hebrew, became mother of Boaz, and ancestress of Jesus. Note on Matt, i, 2. With peace — Perhaps by a welcoming salam preparatory to her forsaking the base rites of Ashta roth and becoming a pun. worshipper of Jehovah. 32. More say — After the arrival in Canaan the cloud of witnesses be comes too donse to particularize, and A. D. 64. CHAPTER XI. 129 < Samuel, and of the prophets : 33 Who through faith subdued kingdoms, wrought righteousness, 6 obtained promises, ' stopped the mouths of lions, 34 s Quenched the violence of fire, 'escaped the edge of the sword, 'out of weak ness were made strong, waxed val iant in fight, k turned to flight the dl Sam. 1. 20; 12. 20. a 2 Sam. 7. 11. fjudg. 14. 5 ; 1 Sam. 17. 34; Dan. 8. 22. a Dan. 3 25. h 1 Sam. 20. 1 ; 1 Kings 19. 3 ; 2 Kings 6 IB. £2Kings2u. 7; Job42. 10; Psa. 6. 8. our writer first (verse 32) gives a list of heroes without naming their ex ploits; then (33-39) a list of exploits and sufferings without naming the he roes ; and closes (verse 40) with plac ing us as the true successors in the whole line of heroes and sufferers. First are named four of the judges, rather in the order of eminence than of chronology. Then David as prophet- kihg, and Samuel as most eminent of prophets, introduces the prophets. 33. Subdued kingdoms — These were secular exploits, yet performed in service of the theocracy, and in firm allegiance to Jehovah, God of Is rael. Conscientious generalship and statesmanship, performed in the right spirit, are in the line of faith. Happy tie man who serves his country in al legiance to his God. Wrought right eousness — As just judges, rulers, and reformers. So Samuel, (l Sam. xii, 3, 4;) David, (2 Sam. viii, 15 ;) so Elijah, Elisha, and Josiah. Obtained the fulfilment of promises. This is no contradiction to 39. Tho old heroes rejoiced in the fulfilment of many a promise, but the entire body never at tained the promise, namely, of tho heavenly country, (verse 1 6,) the land of the better resurrection. Stopped the mouths of lions — Daniel, who ex pressly boasted, "My God hath sent his angel, and hath shut the lions' mouths;" and it is added, "because he believed in his God" Faith in God, the God of Israel, in opposition to the Chaldean idolatries, was the nerve of liis action. 34. Quenched . . . fire — Shadrach, Heshach, andAbednego. Dan. iii. The- Vol. V.— 9 armies of the aliens. 35 ' Women received their dead raised to life again: and others were m tortured, not accepting deliverance; that they might obtain a better resur rection: 36 And others had trial of cruel mockings and scourgings, yea, moreover "of bonds and im prisonment: 37 ° They were stoned, * Judg, IB. 8 ; 1 Sam. 14. 13, &c. ; 17. 51 ; 2 Sam. ai. U Kings 17. 22; 2 Kings 4. 35. m Acts 22. 25. n Gen. 39. 20 ; Jer. 20. 2 ; 37. 15. o 1 Kings 21. 13 ; 2 Chron. 24. 21 ; Acts 7. 58 ; 14. 19. ophylact finely says, "Not quenched tho fire, but, what is greater, the power of the fire." The fire was allowed to blaze, but not allowed to burn. Strong . . .weakness — As females enabled to do exploits, Deborah and Esther; Hez- ekiah, after his sickness; the whole na tion in its weakness, at the return from captivity. Valiant in fight — Observ ing a general chronological order, our writer evidently comes down to the age of the Maccabees. Armies — Liter ally, camps. Aliens — Foreigners. 35. Women received (literal ly, from a resurrection) their dead — The son of the widow of Zarephath, (1 Kings xvii, 17,) raised by Elijah, and of the Shunammite, (2 Kings iv, 17,) by Elisha. Were tortured — Literally, were tym- panized, or tortured, perhaps to death, on the tympanum, or tambourine, or drum. The tympanum (derived from tupto, to strike) was, first, a musical in strument with a circular frame varying from a drum to a tambourine, with a skiu membrane to be beaten to produce the tune. Thence a similar frame, sometimes called a wheel, upon which criminals were stretched for beating, with a severity often ending in dcatlu A better resurrection — -Than that of the widows' sons ; being a resurrec tion not to a temporal but to an im mortal life. 37. Stoned — This punishment was Jewish. "We have no instance of its use recorded in the Maccabean period. But the case of Stephen really brings us down to Christian times. In the Old Testament Zaehariah, the son of Jehoiada, (commemorated by our Lord Matthew xxiii, 35; Luke xi, 51,) was 130 HEBREWS. A. D. 64. they were sawn asunder, were tempted, were slain with the sword: Pthey wandered about 'in sheep skins and goatskins; being desti tute, afflicted, tormented ; 38 Of whom the world was not worthy: they wandered in deserts, and in pi Kings 1. 8; Matt. 3. 4. q Zech. 13. 4. r 1 Kings 18. 4; 19. 9. s Verses 2, 13. stoned ; and tradition asserts the same of Jeremiah. Sawn asunder — Justin Martyr, Tertullian, and others say, that Isaiah underwent this death by order of King Manasseh. Jerome says, this was a "most true tradition." Tempted — Commentators aro puzzled to find so mild a word as tempted between so severe words as sawn asunder and slain. The text is not rendered questionable by any varied reading, although the word is omitted by the Syriac and some manuscripts. Scholars have variously proposed dif ferent Greek verbs resembling the Greek one in question to the amount of a dozen or so, most of them signi fying were burned. Stuart suggests that the word designates tho tempta tions so often offered in the midst of the tortures to induce them to re cant. This Alford condemns, as not mitigating the difficulty. But why not? Between the severest inflictions was the very place to put the tempta tions that intervened. Though less severe to the flesh they were more trying to the spirit, and fraught with a more fearful danger. And this we hold to bo the true solution. Finally, our author describes tlie martyrs as (uot hermits abandoning society, but) exiles driven from among men by per secution. Goatskins — The rougher, by climax, placed last. These garments wore not assumed aseetically by them, but for want of better wardrobe. 38. World . . . not worthy — Though treated as not worthy of the world, yet, truly, the world was not worthy of them. It i as because they were too good for it that they wore driven out of it. Judea abounds in wild cov erts for refugees. Obadiah hid fifty prophets in a cave, 1 Kings xviii, 4, 13. mountains, and 'in dens and caves of the earth. 39 And these all, ¦ hav ing obtained a good report through faith, received not the promise: 40 God having "provided "some better tiling for us, that they with out us should not be u made perfect. 9 Or, foreseen.- 5.9 -, to burn,) often in the Septuagint desig nates the east wind, which, sweeping over tho burning sands, brings a heat terribly scorching to all vegetation. Here it designates simply the burning power of the tropical or semi-tropical sun. The grass — Pasturage, includ ing all herbage, especially that sup plying food for animals. The flower — The bloom, the flourish. Grace — Becomingness. Fashion — Literally, face, aspect. Translate, the becoming ness of its aspect. Fade — Literally, wither ; a word applicable to a flower, transferable to dying man. Ways- Modes, plans, and purposes of life. It is to be noted that St James here de scribes, not tho vanishing of the riches from the man, but the vanishing of the man from his riches. Human wealth survives its possessor. Human things are often more permanent than human beings. Happy the rich man who passes from an earthly to a heav- 160 JAMES. A.D. 60 12 "Blessed is the man that en dureth temptation: for when he is tried, he shall receive Pthe crown of life, 'which tbe Lord hath promised to them that love oJob 5.17; Prov. 3.11.12; Heb. 12.5; Rev. 3. 19. v 1 Cor. 9. 25 ; 2 Tim. 4. 8 ; chap. 2. o ; enly patrimony. He makes, perhaps, the best of both worlds. Such a man is described in the next verse. 3. Blessedness of enduring temp tation; which (temptation) comes not from God; from whom is the good alone, 12-18. 12. Blessed is the man — Whether of low degree or rich. Endureth — Who not only suffers, undergoes, but endureth; that is, bears up against, and conquers temptation. For — It is the most glorious of triumphs. He it is who may (verse 2) count it all joy. Tried — Proved true by the tempting test. Crown of life — He becomes more than a millionaire; he receives the crown of a heavenly prince — a crown of life — from which he will never pass by death, and whicli will never wither from him. The phrase crown of life does not signify a crown possessed of or imbued with life ; but a crown consisting of life. Thelife,orglo- rious immortality, is itself the crown. 13. But while the true endurance of temptation is thus a triumph and a joy, St. James utters no eulogy on tempta tion itself. It comes not from a divine tempter. This he denies in behalf, not of our responsibility, but of the holy honour of God. God has, indeed, made life a scene of probation. He has made us with susceptibilities to incitement to evil from finite evil agencies. But it is from the finite, and not from the holy Infinite, that the specific tempta tion as a purposed allurement to evil comes. God means for us a life of suc- cssful trial; the tempter means failure and ruin in the trial. Let no man say ¦ — B ather, let no tempted one say. I am tempted of God — Quoted in the utter- er's own words, implying that there were errorists who declared outright that we have above us an evil Infinite. Others, as Huther well remarks, disown tho responsibility for wickedness, by im- him. 13 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with * evil, neither tempteth he any man ; 14 But every man is tempted, 1 Pet. 5. 4 ; Eev. 2. 10. ff Matt. 10. 22 ; 19. 38, 29 ; chap. 2. 5. 2 Or, evils. puting its causation to God. So in Homer's Iliad, "But I am not tlie cause, but Jupiter and Fate." And in the comic poet, Plautus, "God was the im peller to me." And Terence, "What if some god willed this?" So the Gnostics, descending from Simon Ma gus, held all sins to be predestinated, and were strenuously opposed by Jus tin Martyr and the early Church, as thereby making God responsible for sin. Predestination, as Pressense' truly says, was viewed by the early Church as a heresy. To this saying our apos tle opposes a true analysis of the inward nature of our temptations and yieldings to sin. Tempted of evil — For he knows its nature, and is in unchanging will opposed to it Neither tempteth he— Abraham is quoted as a case in which God tempted a man. That is only verbally true. The devil tempts us that he may bring us to evil ; God tries, that he may bring us to manifest faith and triumph. It depends upon us whether we shall make it a fatal temptation or a triumphant trial and a joy. Our apostle counsels us to make it all joy, verse 2. 14. We are now told how temptation does come. St. James does not here affirm a devilish tempter, nor does he deny the existence of such. He only shows how the coming temptation reaches us through our susceptibili ties. Lust — The Greek word tn lovuia is often used in the New Test iment in a good sense, and derives its evil mean ing from the connexion. It means the predisposition, the siisceptibility, to good or evil. In itself, as an undirect ed, unperverted susceptibility, it is inno- cent of sin. Drawn away — Or. more properly, drawn out; when his suscep tibility is drawn towards tlie wrong. Enticed — As a fish by the bait The yielding of the will to the incitement commences the sin. That is, when the A.D. 60. CHAPTER I. 161 ' when he is drawn away of his own lust, and enticed. 15 Then ¦ when lust hath conceived, it bringeth forth sin; and sin, when it isfinished, 'bringeth forth death. 16 Do not err, my beloved brethren. 17 "Ev ery good gift and every perfect gi ft rGen. 6. 5; 8. 21 ; Josh. 7. 21, 24; Matt. 5. 28. — - «Job 15. 35; Psa. 7. 14. (ltom. 6. 21,23. » John 3. 87 ; 1 Cor. 4. 7. incitement towards evil, which in En glish is truly called lust, induces tlie volitional consent, then responsibility for actual sin commences. 15. Conceived — Lust, by consent of will, becomes a harlot mother ; she bringeth forth sin ; sin, when finished by the free volition, becomes guilt, and guilt is death. Death is the grand child of lust, or perverted susceptibil ity. Eternal death is the deepening and perpetuity of spiritual death. 16. Do not err — A solemn warning against the current doctrine of errorists, that God is the evil source of evil. Our apostle declares that God is the invari able author of good. 1 7. Literally, every good giving and every perfect gift. Both tlie act of giving and tlie gift are named, one as good and the other as perfect Father of lights — Physically, he is Father of the material luminaries which beam upon us from above ; spiritually, he is Father of all the heavenly and blessed lights which make the world of our soul luminous, and guide us to the land of lights. Of these spiritual lights the heavenly luminaries are a symbol. No variableness — So that he truly gives us good alone. Shadow of turning — He has no change, no, not even the shadow of a change. The revolving shadow on the dial-face reveals to us the truth that the tirmamfintal lights are ever revolving; but of God there is no shadow of turning. 18. Of his own will — That is, not by any changeful caprice or shadow of inconstancy. Begat he us — By a regenerative begetting. With the word of truth — The preached gospel was the external instrument by which he regenerated us. Firstfruits — The first gatherings of the harvest were by Vor.. V.— 11 is from above, and cometh down from the Father of lights, 'with whom is no variableness, neither shadow of turning. 18 "Of his own will begat ho us with the word of truth, * that we should be a kind of >' firstfruits of his creatures. V Num. 23. 19 ; 1 Sam. 15. 29 ; Mai. 3. 6; Rom. 11. 29. w John 1. 13 ; 3. 3 ; 1 Cor. 4. 15 ; 1 Pet. 1. 23. x Eph. 1. 12. — y Jer. 2. 3 ; Rev. 14. 4. the Hebrews gratefully consecrated to God. Hence the word firstfruits sym bolically indicates pre-eminent excel lence and divine consecration. Wc are regenerated by divine, unchanging will, through the promulgated 'word, that among tlie creatures of God we may be the consecrated and truly first in rank and valine. By creation man is first among lower creatures ; by re generation and consecration the sons of God are first even among human creatures. • Kind of — That is, not lit eral firstfruits, but a figurative sort. This firstfruits has no reference to time; _ and hence cannot indicate the earlier Christian converts as compared with the later, (as Alford,) and so is no proof of the early writing of this epistle. The immutability of God's regenera tive will is none the loss conditional, and our apostle will next show how we must meet tlie conditions. It is by due attention to, and reception of, the re generative word. n. Within the Christian syna gogue: THE PROPER TEMPER, BEHAV IOUR, AND FAITH THERE, i, 19— Hi, 18. 1. No loquacity nor irritation, but candid hearing, 19-21. To understand the emphasis laid by St. James in the rest of this chapter on moderation of language and candid list ening, wc must conceive something of a picture of discussions in the Synagogues, (see note on ii, 2,) in which replies of cavillers could interrupt the Christian preacher, 1 Cor. xiv, 27-33. The epistle, in its address, comprehends not only Christian Jews, but all Jews inclined to read and listen, and hence the im portance of impressing the whole With the necessity of decency, candour, and readiness in a spirit of meekness, to 162 JAMES. A. D. 00. 19 Wherefore, my beloved brethren, Met every man be swift to hear, 'slow to speak, bslow to wrath: 20 For the wrath of man worketh not the righteousness of God. 21 Wherefore c lay apart all filthiness and superfluity of naught iness, and receive with meekness »Eecl. 5. 1. a Prov. 10. 19; 17. 27; Iccl. 5. 2. b Prov. 14. 17 ; 16. 32 ; Eccl. 7. 9.—C Col. 3. 8 ; 1 Pet. 2.1. d Acts 13.26 ; Rom. 1.16 ; 1 Cor. 15.2 ; receive the word of the gospel. In quirers must calmly listen, they must leatn in order to practice; but espe cially must they bridle tlie tongue, or else the pretences and attempts at re ligion are futile. 19. Wherefore — The true reading seems to he, Ye know; that is, of all this you are aware; but (Greek, de) let every man, etc. Same ye know in Eph. v, 5, and Heb. xii, 17. In view of the fact that it is by the word of truth- that we are regenerated into firstfruits, let us give careful heed to that 'word. And so our attention to that word with can dour, (verses 14^21,) practical obedi ence, (22-25,) and self-control, (26,) is discussed until we arrive at pure re ligion, verse 27. Let — An exhorta tion to a candid, unvociferous, unex- cited hearing of the word of truth. Swift. . .slow — A frequent antithesis among Greek writers to express readi ness and averseness. The importance and brief opportunity of the truth de mand quick and earnest listening. It is too valuable to be slighted, and to morrow may be too late. Slow to speak — Without hasty and captious interruptions; such as the Christian preacher, as St. Paul, often encoun tered from unbelieving auditors. The old philosophers said, that men have but one tongue and two ears, and so should speak little and hear much. Wrath is the disputant's angry ex citement against the truth. He first is rash to speak, and then warms as he talks into wrath. The wrath here spoken of is that not of promulgators of the truth, but of cavilling hearers, to whom it is offered. Hence they are, next verse, exhorted to receive the word. For this epistle is addressed the ingrafted word, ° which is able to save your souls. 22 But e be ye doers of the word, and not hearers only, deceiving your own selves. 23 For fif any be a hearer of the word, and not a doer, he is like unto a man be holding his natural face in a glass: Eph. 1. 13 : Titus 2. 11 ; Heb. 2. 3 : 1 Pet. 1. 9. eMatt. 7.21 : Luke 6.46 ; 11.28 ; Rom. 2.13; 1 John 3. 7. — /Luke 6. 47, &c. ; see chap. 2. 14, Ac. to the twelve tribes — not only those who are Christians, but those who should be so. 20. Righteousness of God — God's righteousness, prescribed by him to man. Note on Bomans i, 17. Man's wrath works not in man the right eousness designed andenjoined by God. 21. Filthiness — Ribaldry and inde cency against the gospel and its pro fessors and teachers. It often desig nates filthiness of apparel. Hence. when young Wesley, at Oxford, was walking with tho pious Moravian, (Pe ter Bolder,) and was inclined to shrink from the ribaldry of the students, Pe ter said, with a smile, " My brother, it does not even stick to your clolhes." Superfluity — Over-abundance, such as the wrath of man could fluently pour forth. Naughtiness — Malignity. Receive — The advice is to James' un converted brethren. Ingrafted word —That gospel, word of truth, (verse 18,) which, as a graft produces a new tree, produces a regenerate man. Save — Instrumentally, as a means, and con ditionally, by being received. 2. Being not hearers only, but do ers of the word, 22-27. 22. It is not enough to be a hearer, or a receiver of the saving word deliv ered in the synagogue, and then so out and transgress it in the world. By considering that listening to be suffi cient, and omitting to be also doers, we glide into a self-deception. We imagine wo are quite good, while in fact we are unsaved. Going to church, reading the Bible, and yet neglecting a holy life, is a delusive course. 23. Natural face — Literally, the face of his birth; the face he was born A. D. 60. CHAPTER I. 163 24 For he beholdeth himself, and goetli his way, and straightway forgettctli Ewhat manner ot man he was. 25 But h whoso looketh into tlie perfect 'law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, kthis man shall be pjuds. 8. 13; Matt. 8. 27. A2 Cor. 3. 18. — l Chap. 2. 12.— -k John 13. 17. 3 Or, doing. with, and which he had been in the habit of seeing all his life ; and so the stranger that he should forget it the moment he ceases looking at it Glass — Mirror. See note, 1 Cor. xiii, 12. 24. Forgetteth — A curious and in explicable fact, that, however clearly we behold ourself in the glass, we retain no distinct impression of our own face. If walking down the street he could meet himself, he would not, by the countenance, recognise himself. So the man who beholds his own spir itual character and moral destiny in the word, as in a glass, may pass away and retain no true impression. A most beautiful illustration of our moral nature from a physiological fact familiar to all, yet seldom noted. 25. Looketh into — The expressive Greek is, sloops down to the law. The man is not now standing and tran siently' looking into a mirror; he is bending down and poring steadily, as it were, into a book, just as the cheru bim stooped down on the ark to look at the decalogue. Law of liberty — That law which, when studied in its own spirit and with gracious aids, is obeyed with such glad spontaneity that the most perfect obedience is tlie most perfect liberty. Note on Matt xi, 30. This is a perfect law ; abso- lutely perfect in itself, having God for its author and perfect right for its essence and nature, with perfect obligation on us to obey it And per fect is he wiio perfectly obeys it. Continueth — To look and meditate therein, instead of straight-way going his way. The holy volume stirs his heart and attracts his intense study. Not a forgetful hearer — For what so stirs, fascinates, and fixes him, writes itself indelibly on his memory. Nor blessed in his 3decd. 26 If any man among you seem to be relig ious, and ' bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. 27 Pure religion and undefiled before God and the Father is this, '"To visit the fatherless and widows in their iPsa. 34.13: 16,17; 58.6,7; 39. 1 ; 1 Peter 3. 10.- Matt. 25. 36. is it in him » mere passive process. He determines to be not forgetful; for what stirs his heart is determined by his will, so that he becomes a doer of the word. Deed — Bather, his continuous doing. 26. Among you — Our apostle is still in the synagogue where disputants are brandishing their sharp tongues. Re ligious — Bather, as the Greek signi fies, worshipful ; strict and regular in formal worship, a. due performer of synagogue service. Tho word empha sizes the external rite without exclud ing the internal devotion. Ritualism, in a good sense, nearly expresses it Bridleth not his tongue — Whicli is a steed that needs the bridle, especially in the heat of emulous- debate, religious or otherwise. For the tongue is the vocal organ of the heart, giving expres sion to the outcome of the true charac ter. Our doings and our speakings tell what we are. Our apostle, in 22-25, has discussed our doings; he now deals with our speakings. Deceiveth his own heart — By making himself be lieve that he is religious when he is only ritualistic. Vain — Emphatical Greek inversion: of that man vain is the ritualism. His worshipful doings are all undone by his wicked sayings. Our words in their full import decide our true moral state. 27. Pure religion — Kworshipful/ness pure from these synagogue blemishes. In order to set the quarrelsome ritual ism in its true light James contrasts with it a service of the most practical nature. It is a pure worshipfulness, not that quarrels, but that pours forth deeds of beneficence. Before — As viewed by. God and the Father — More correctly, our God and Father. Pure service, as our God and Father 1(54 JAMES. A. D. 60. affliction, "and to keep himself unspotted from the world. CHAPTER II. MY brethren, have not the faith of our Lord Jesus Christ, 'the Lord of glory, with ''respect of persons. 2 For if there coine unto «Rom. 12. 2; chap. 4. 4; 1 John 5. 18. a 1 Cor. 2. 8. 6 Lev. 19. 15 ; Deut, 1. 17 : 16. 19 ; Prov. 24. 23 ; 28. 21 ; Matt. 22. 16 ; Jude 15. judges, is this^ etc. Unspotted from the world — The Christian is like a man walking through freshly painted objects, liable, without the greatest care, to being spotted. On every side are examples of vice and temptations to compliance which demand all his care, aided by grace from above, to make his words and his works con sistent with a pure profession. Our apostle does not limit all pure relig ion to benevolence towards orphans and widows; he only contrasts that with the religion of captious talk. But, taking in this closing clause, all religion is comprehended. CHAPTER II. 3. No obsequiousness to rich in comers to the Christian synagogue, 1-4. 1. My brethren — Tlie apostle is Btill administering lessons to the Syna gogue of behevers. In tlie first chap ter he reproves their disputatiousness ; in the present, their courting the rich. Of glory — Omitting the Italic words, the Greek order is, our Lord Jesus Christ of glory, in which the author does not suppose that inserting the identifying name Jesus Christ pre vents of glory from belonging to Lord, so as to make Lord of glory, namely, Jesus Christ. Faith in so glorious a Lord is not in consistency with respect of persons. Respect of persons (see note on Acts x, 34,) means to regard a man for his rank, personal appearance, or any other rea son than his true deserts or value. All men are equal before the Lord of glory; and therefore, in his Church, rich and poor are equally valuable in the sight of Hiin who died for all. your ' assembly a man with a gold ring, in c goodly apparel, aud there come in also a poor man din vile raiment; 3 And ye have respect to him that weareth the gay cloth ing, and say unto him, Sit thou here ' in a good place ; and say to the poor, Stand thou there, or sit 1 Greek, synagogue. c Matthew 11. 8, ft d Isaiah 64. 6; Zechariah 3. 3. 4. 2 Or, well, or, seemly. 2. If— St. James puts the case with an if. Tet he graphically narrates it in the (aoristic) past historic tense, as i, 10, 11, (where see note,) as a transac tion that had happened, (note on Heb. vi, 4^6,) and so might customarily happen. Unto your assembly — Or, as it is in the Greek, your synagogue. See note on Matt, iv, 23. The Jewish- Christian conservatism of St. James is strongly marked by his use of tins word. The pentecostal Church con tinued to share in the Jewish service, and it is probable that Jewish syna gogues sometimes were converted into Christian churches. Acts iii, 1; iv. 1. The word, then, may have long been retained .- mong the twelve tribes of i, 1. There were five synagogues of foreign Jews in Jerusalem. Acts vi, 9. In the Apocalypse the word is used of heretics. Bev. ii, 9; iii, 9. And in Heb. x, 25, we have episynagogues. St. Ignatius applies the word to Christ^ ian churches, and Alford quotes from the post-apostolic " Testament of the Twelve Patriarchs" the phrase, "in the synagogues of the Gentiles" The term here indicates that the epistle was written after Christian houses of worship were established and custom ary. A man — He may he a Christian, or he may not; that does not vary the principle. But verses 6, 7 clearly show that such are not to bo supposod Christ. ians, but really persecutors and blas phemers cf Christ. The visitor's ap parel, though doubtless conspicuously different, is not set in contrast with that of the rest of the assembly, but in contrast with that of the poor man. Gold ring— Literally, a man golden- ringed, in splendid dress. 3, 4. Say — Huther well contrasts the A. D. 60. CHAPTER II. 1G5 here under my footstool: 4 Are ye not then partial in yourselves, and are become judges of evil thoughts? 5 Hearken, my beloved breth ren, eHath not God chosen the 6 John 7. 48 ; 1 Cor. 1. 26, 28. — -/Luke 12. 21 ; 1 Tim. 6. 18; Kev. 2. ». 3 Or, that. g Exod. 20 6; lS'im. 2. 30; Prov. 8. 17; Mutt. 5. 3; Luke opposite speeches: Thou. . .thou. . . sit . . . stand . . . here . . . there ... in a good place. . .under (rather, at) my footstool. The dignified speaker has a footstool, and seems to be an offi cial of the synagogue. It seems to be a regularly officered Church, with an edifice, and a furnishing; all indi cating a mature period. The two clauses beginning with sit, stand, with an or between them, form not two, but one directive speech. Par tial in yourselves — A much debated interpretation. Huther gives a large number of explications, all of which he justly rejects because they do not give the exact meaning of the Greek verb here used, which usually signi fies to doubt, to hesitate, or, as used by St. James in i, 6, to waver. But Alford, following Huther and others, adopts the first of these two defini tions, and interprets it of a doubt of their own Christianity 1 He gives the following far-fetched paraphrase: "Did you not, in making such distinction between rich and poor, become of the number of those who doubt respect ing their faith?" But certainly this discrimination was no doubt of the Christian faith ! H, however, our Eng lish version had translated it as in i, 6, waver, they would have furnished the true thought H ye so discriminated, did you not waver (from the straight course) 1 The writer charges, that, un der the fascinations of the gorgeous attire, thsy were induced to veer and vibrate from Christian integrity. Judg es (possessed) of evil thoughts — The evil thoughts were the inward qual ity of the judges. They became evil- thoughted judges. The word judges is used, not in a judicial, but in an , opinionative or discriminative sense, and might be rendered discriminators. poor of this world frich in faith, aud heirs of 'tho kingdom * which he hath promised to them that love him? 6 But ''ye have de spised the poor. Do not rich men oppress you, 'and draw you before 6.20; 12.32; 1 Cur. Al Cor. 11.22.- chap. 5. 6. 9 ; 2 Tim. 4. 8 ; chap. 1. 12. lActs 13.50; 17.6; 18. 12; Translate the whole, then, If ye have done all this, have ye not wavered (as Christians) and become evil-tlwughted discriminators ? 4. Por the rich are generally per secutors and blasphemers, 5-7. 5. Hearken . . . brethren — In this earnest expostulation (5-7) St. James makes two points: 1. The poor are the . chosen, and so wrong is done to them. 2. The rich are the oppressors and blasphemers, and so a wicked prefer ence is given to them. Chosen — The (aorist) tense, Did not God choose? that is, (Gr. middle,) prefer for himself. The objects of his choice presont three ob jective characteristics ; they are poor in worldly goods, but (antithetically) rich in faith, and even heirs (height ening the antithesis) of a future roy alty. The very nature of the antith esis shows the inadmissibility of Hu- ther's interpolating (followed by Al ford) the words to be, and reading, cho sen to be rich in faith. This to be, might just as authoritatively be inter posed before poor, and so render, has not God chosen them to be poor ? The worldly poverty, the spiritual richness, and the celestial heirship, all precede this choice, which is simply the di vine preference in contrast with this, their human, rejection in the syna gogue. God chose, but men (next verse) despised them. The king dom — The future kingdom of heaven, as being yet subject of promise. 6. Ye— Unlike God. Despised — Same (aorist) tense as chosen= chose. While God chose, ye despised. Both refer to the same objects and point of time. Thepoor— Singular number; the poor man in the above picture. Rich men oppress you — It is clear from this that it is not Christian rich men 166 JAMES. A. D. 60. the judgment seats? 7 Do not they blaspheme that worthy name by the which ye are called? § If ye fulfil the royal law ac cording to the scripture, kThou shalt love thy neighbour as thyself, ye do well: 9 But 'if ye have respect to persons, ye commit sin, *L Job 42. 10. mation of the unknown length of tho period intervening before the judg ment day. Early and latter — The word rain, though truly implied, is not, perhaps, a genuine reading. The early "rainy season" in Palestine is autumnal, extending from first of Oc tober to last of December, and even, with slight snow, into January. Feb ruary brings an interval of fine weath er. The latter rain is in spring, em bracing March and April. 8. Emphasis ou ye, as imitators of the husbandman. Draweth nigh — Note on 2 Pet. iii, 8. 9. Grudge — Rather, murmur. A return to the caution against mutual evil speaking of iv, 11, 12. Lessons of submission under persecution, of patience with each other, and waiting for their final reward, interchange with each other. Standeth before the door — Not to be applied to tho destruction of Jerusalem, but to the Parousia of verse 8. 10. The prophets — In St. James' view tho Christian has a full right to the Old Testament, and he is in hit day as the prophets of old. Both suffer on earth in solemn hope of a better life. In the name — Using tho name as representative of him. 11. Count them happy which en dure — The noble saints of old aro eulogized. Wo esteem them happy in having left such a record. Be you like them, and you will be finally hap py, too. End of the Lord— The end which Jehovah has for the truly pa tient. "The Lord blessed the latter end of Job more than his beginning." 184 JAMES. A. D. 60. end of the Lord ; that i the Lord is very pitiful, and of tender mercy. 12 But above all things, my brethren, r swear not, neither by heaven, neither by the earth, nei ther by any other oath : but let your yea lie yea; and your nay, nay ; lest ye fall into condemnation. ffNum. 14. 18; Psa. 103. 8.- - Matt. 5. 34. Job xiii, 12. Lord... mercy — Job's example does not prove that you will have, like him, a prosperous latter end; but it does prove the character "of our Lord ; and that it is his nature to append a happy consequent to our patient antecedents. 6. Cautions against use of violent language, 12. 12. Above all things — Not that this was the greatest of crimes,but that it was one of the greatest sins that a good Christian would be likely to incur. Swear not — A precept of holy patience. It inculcates a preserva tion of moral serenity by an avoidance of profane and violent speech. The conversational oath, which is not con tent with the simple yea and nay, is the result and the token of an impa tient and peremptory spirit, akin to the violence of persecutors and brigands. That recklessness which constitutes the charm is the reverse of tlie calm spirit that rests on God and reveres his name. Of course this has nothing to do with the solemn oath in the court of justice, in which reverence is the spirit, and an end of strife is the aim. Let your yea, your affirma tion, be not an oath, but a simple yea. Condemnation — From violent feeling or action, produced by violent language. Conclusions— 1. Consolations for the sad, the merry, the sick; the prayer of faith, 13-18. 13. Our apostle now shows better metliods than swearing to give vent to our moods. Afflicted — Suffers one any evil? Let him not swear, but pray ! Merry — Cheery, in good spirits? Let him not blaspheme, but sing psalms. These are the richest methods of letting forth our abound- 13 Is any ainoug you afflicted ? let him pray. Is any merry? "let him sing psalms. 14 Is any sick among you? let him call for the elders of the church; and let them pray over him, 'anointing him with oil in the name of the Lord : 15 And the prayer of faith s Eph. 6. 19 ; Col. 3. 16. 1 Mark 6. 13; 16. 13. ing nature within the sphere of the blessed and divine. No need of oaths, or bacchanalian riot, in order to the most joyous and happy activities of our souls and voices. 14. Sick — And even for bodily ill- ness apostolic Christianity had its di vine resource. The elders of the church — From this it is to be inferred that organized Churches, with definite authoritative elders, existed in the time of tliis epistle. We find in Acts (xxi, 18) that our St. James had a body of at tendant elders over whom he appears to be president. The church — The body of tlie people, whose place of wor ship is called a synagogue in ii, 2, as see note. Let them pray — As men whoso office and power are to pray. Anointing him with oil — Words worth remarks that there is no indi cation in primitive history that oil was used sacramentally. It was used medically, as a means of restoration, with prayer for the due effect Wordsworth notes that the gift of healing remained some time in the Christian Church ; for whicli he quotes the authority of IreiiEeus, Tertullian, Eusebius, and others ; that the Greek Church still retains the custom here prescribed for the purpose of a gra cious restoration to health; whoreas the Roman Church retains the ritual of oil, but not for the purpose of recov ery, having perverted it to an " extreme unction," or rite for the salvation of those beyond recovery. But the En glish Church, in the time of reform under Edward VI., after due consider ation, disused tlie anointing with oil, lest it shoidd seem to claim the gift oi healing as now existing in the Church. The English Church thereby disclaimed any miraculous power over disease. A. D. 60. CHAPTER V. 185 shall save the sick, and the Lord shall raise him up ; " and if he have committed sius, they shall be for given him. 16 Confess your faults u Isa. 33. 24; Matt. 9. 2. r Num. 11. 2 ; Deut 9. 18-20 ; Josh. 10. 12 ; 1 Sam. 12. 18 ; 1 Kings 13. 6 ; 15. Prayer of faith — Prayer im pregnated with and upborne by faith. No formal prayer, but such as is further described in verse 16. Shall ¦ — ¦ Will, a simple future. Save — From temporal death. Committed sins — By which die illness has been caused. 16. In order that the sins may he known and prayed for, confess your faults — This not in the public congre gation, where the effect would be bad ; but individually, one to another, in a most sincere and penitent way. We now have a fuller description of the nature of that prayer of faith that will save. The effectual — The Greek word (taken in the middle voice) is de fined effective, which makes it almost a tautology. We prefer, with the old Enghsh commentators Hammond, Bull, Benson, and Macknight, to take it in the passive voice, so that it would sig nify energized, or inwrought, that is, by the divine Spirit The Greek commen tator CEcumenius considers it passive, and makes it mean energized, that is, by the co-operative prayer of the pa tient himself. And Michaelis (quoted by Huther) defines the phrase, preces agitante Spiritu sancto effuses, prayers poured forth prompted by the Holy Spirit This last most nearly expresses the true thought The prayer is a spe cial prayer, wrought by the divine in the human, by which the supernatural result is produced. This accords with the old distinction between the faith of justification and the faith of miracles. Such faith is the special gift of God, and is accompanied often, if not al ways, with full supernatural assurance that the prayer is to be answered and the work accomplislted. And this furnishes, we apprehend, a fair answer to Mr. Tyndall's cele brated "prayer test." He proposed that a certain number of sick in a hos pital be set apart for whose recovery prayer should bo made, and that corn- one to another, and pray one for another, that ye may be healed. v Tlie effectual fervent prayer o'. a righteous man availeth much. •2 Kings 4. 33; 19.15,20; 2 84. 15; 145.18; Prov. 15. S 2, 4, Ac; Psa. 10. 17; ; 28. 9; John 9. 31. parativo statistics should decide wheth er any effect was produced. The fair answer would seem to be, that tlie English Church, aud most Protestant Churches, do not claim that t ho gift of healing remains in the Church. If it did, with exact results, of course tlie medical profession could be mostly spared. Nor does the Church claihi by prayer at will to overrule the forces of nature. When such things are done in answer to prayer, not only the re sult but the prayer is supernatural and extraordinary. Note on Matt, xvii, 20. Such a " test " the prophet Elijah did (1 Kings xviii, 17— 40) propose with tri umphant result; but he did it, evi dently, under special divine premoni tion. And only with such an inspired premonition could any one now, wisely or authoritatively, accept and institute such " test." The supernatural fulfil ment of a prayer is a sovereign act, "reserved by the Father in his own power;" and it would, undoubtedly, be a presumptuous act for any one, unim- pelled by divine assurance, to contract with a sceptic for a divine interposi tion. We said on Matt, xvii, 20, (writ ten long before the proposal of the " test,") " God gives no man faith wherewith to play miraculous pranks ; " and we now add, or to make miraculous contracts. A claim over the forces of nature by prayer at will would be a claim to throw tho established course of events out of order, and to take the processes of nature out of the hands of the God of nature. But in the sphere of the Spirit, in the region of mental forces, the case is different. We may say that, according to the laws of the spiritual world, in the kingdom of Christ, prayer is the stated ante cedent to spiritual effects, to regen eration, sanctification, and salvation. And, hence, the evangelical Church, whatever Romanism may claim, is chary in praying for secular or ineehfWl- 186 JAMES. A. D. 60, 17 Elias was a man "subject to like passions as we are, and "he prayed s earnestly that it might not rain: rand it rained not on the earth by the space of three w A ets 14. 15.- — KlKtaKS 17. 1.- his prayer. -3 Or, im ical results, and, even when praying for thr-m, leaves them humbly to the divine will. She prays for souls rath er than for bodies, and for heavenly rather than for earthly goods. The word fervent is superfluous, having no correspondent Greek word in the text And the word effectual produces, apparently, a flat truism, making the sentence say, that an ef fectual prayer is effectual. Of a righteous man — It is the holy prayer, divinely inwrought, of a holy man. 11. The doctrine confirmed by an illustrious example in Old Testament times. Subject to like passions — Simply like-passioned: had all the in tellectualities and susceptibilities of all human beings. As human as we, and we no more human than he. He was not without some failure of temper, 1 Kings xix, 4, 10. Prayed earnestly - — Literally, prayed with prayer. A Hebraism ; he prayed with prayer that was prayer indeed. Three years and six months — One half the sacred seven. See our note on " Sacred Num bers," in vol. ii, p. 81. 18. Prayed — In the Old Testament narrative (1 Kings xvii, 1, xviii, 42-45) it is not expressly said that he prayed. Herein Huther affirms, and Alford does not deny, a discrepancy. But the whole narrative (1 Kings xviii, 36-46) suggests the truth of our apostle's statement At the time of the evening sacrifice Elijah prays for God's vindi cation of himself by miracle, and the prayer is answered by fire. As con cluding part of the same transaction Elijah is described as first warning Aliab of the approaching rain which closed the miraculous drought, and as then on Carmel putting himself in tlie altitude of profound prayer, while his servant was commissioned to watch and report tho tokens of the coming of the "great rain." We are hereby years and six months. 18 Aud 1 he prayed again, and the heaven gave rain, and the earth brought forth her fruit. 19 Brethren, "if any of you do V Luke 4. 25. s 1 Kings 18. 42, 45. a Matt. 18. 15. entitled to infer that Elijah's position by divine assignment was that of deep communion and harmony with God. His office was as mediator between God and Israel, to pray for the divine self-vindication, and the self-vindica tion itself was verified as being a mani fested answer to his permanent inward and outward prayer. Hence was he a true example for the early Church standing in the same position. When specially gifted with the prayer of mi raculous faith by its deep communion with God, and commissioned to vin dicate God's revelation of himself in Christianity, the apostolic Church was entitled to offer that prayer which was antecedent to a divine response. It was thereby that the apostle fully com prehended, both by sympathy and sim ilar position, the position of Elijah. And similar to this of James was the view of St. John, as appears by liis allusion in Revelation xi, 6. Similar was, doubtless, the view of the en tire apostolic Church. And similar, too, was, probably, the view of the devout in the Jewish Church. So Ec- clesiasticus xlviii, 1-3 : " Then stood up Elias the prophet as fire, and his word burned like a lamp. He brought a sore famine upon them, and by his zeal he diminished their number. By the word of the Lord he shut up tlie heaven, and also three times brought down fire." Here is a depth of sym pathetic understanding of the divine word that rebukes the shallowness of modern rationalism. The deep divine assent of the great prophet, wrought by his commissioning God, was a per manent prayer of which the miracle was the consequent. So that in this deep view our writers make him cause tlie miracles he predicts. When he prayed again, then tho heaven and earth obeyed his prayer through an intervening omnipotence. Her ac A. D. 60. CHAPTER V. 187 err from the truth, and one con vert him ; 20 Let him know, that he which converteth the sinner b Rom. 11. 14; 1 Cor. 9. 22; 1 Tim. 4. 16. customed fruit — So long miraculously withheld.2. The reclaim of the wanderer, and its reward, 19, 20. 19. Brethren — In the closing two verses our apostle completes his series of fraternal suggestions of Christian duty among themselves, in line with verses 16, 12, 10, and many preced ing points in the entire epistie. This closing suggestion is of immense im portance, touching the restoration of the "wandering backslider. Any one of you — Bringing the point closely down to each one, as an individual duty and reward. Err — A passive verb, and rightly rendered by Alford be seduced. From the truth — Not merely from Christian doctrine, but from that word of truth (i, 18) which is the life-principle of the soul, with out which the man is sure to become, practically, as next verse, a sinner, and will relapse into death. Convert him — From error and sin back to the truth. A clear implication that sin and death would be the result of his apostasy. 20. Let him know — Or, by a read ing preferred by Alford, know ye. What now follows is stated as a uni versal truth, implying that this indi vidual case would he included under it. The sinner — Rather, a sinner, whoever and wherever he may be. Error of his way — Error, or wan- from the error of his way ''shall save a soul from death, and "shall hide a multitude of sins. 0 Prov. 10. 12; 1 Peter 4. a dering, is tho characteristic quality of tho way he is pursuing. Shall save — The futuro far reaching beyond the present. Death — The eternal conse quent, commenced here and perpet uated hereafter, of unpardoned sin. Hide — Cover from sight. So Psalm xxxii, 1, 2, " Blessed is he whose trans gression is forgiven, whose sin is cov ered." And Psa. lxxxv, 2, "Thou hast forgiven the iniquity of thy people; thou hast covered all their sin." The sins which he shall cover aro, of oourso, the sins of the sinner. The idea of some commentators, that the convert er will thereby cover his own sins, is unevangelical. The converter's sins must be covered by his own penitence and faith, not by bringing somebody else to these conditions. Our apostle incites us to the work of converting the sinner by the greatness and glory in the result itself. Not only a soul is saved from death, but a mass of sins is forgiven, and no longer offends the eye of a holy God, or the hearts of holy men. Doubtless the blessed work performed in true faith has, also, its own exceeding great reward to the worker. But that reward is not the forgiveness of the converter's sins, but consists in his own increased blessed ness and his richer final glory. Truly, he that winneth souls is- wise; wise for the saved soul, wise for the ap probation of heaven and eartjh, wise for his own souL INTRODUCTION TO THE FIRST EPISTLE OF PETER. The Apostle Peter, until his acquaintance with our Lord, was known simply as Simon, son of Jonas, and, like his father, was a fisherman of Bethsaida, in Galilee. He was a disciple of John the Baptist, and be came, in order of time of selection, the third disciple of Jesus. It was in their memorable interview at the Jordan, near where John was eon- tinuing his ministry, that Jesus gave him the new name of Kv^ac, Cephas, the Aramaic form of the Greek nerpoc, Peter, (John i, 42,) significant, doubtless, of what he would afterward become. As a married man he resided at Capernaum, and at his house Jesus seems to have made his home. His first call, and perhaps his second, (Matt, iv, 19,) left him intervals for his trade of fishing; but the third (Luke v, 10) induced his leaving it permanently for the service of Christ, and being finally chosen one of the twelve apostles. Matt, x, 2. In that select company his natural promptness gave him an especial prominence. While he was in some sort a representative of the body, his over-confidence and impulsiveness sometimes led him into blunders, and exposed him' to pointed rebukes from his Master. Yet with his prominence was no superiority or headship, but official equality with his fellow-apostles. His leadership in the Pentecostal Church is specially bold and marked ; but he is always only primus inter pares; and nowhere does any papacy appear. To him was given the high honour of opening, against all his former ideas, the door of the Church to the Gentiles, (Acts x, 48,) although his special mission was to be to the Jews. And it is chiefly from his speeches in the Acts that we learn the full gospel as preached by the twelve apostles. After St. Peter's deliverance from prison, and from Herod Agrippa, A. D. 44, " he went into another place," (Acts xii, 6-17,) and appears afterward in the Acts only at the Jerusalem Council, some six or seven years subsequently, (Acts xv, 7-11,) where he gives his opiniou, but neither presides nor pronounces the decree. A few months later he was at Antioch for a little time, (Gal. ii, 11,) where he received a se vere rebuke from St. Paul. The mention of his name in 1 Cor. i, 12, etc., does not prove that he was ever at Corinth; and the account of INTRODUCTION TO FIRST EPISTLE OF PETER. 189 Dionysius, making him joint founder with St. Paul of the Corinthian Church, is not confirmed by other good authority. Aside from theso two notices, we have no certain knowledge of him after the year 44, except in the late of this epistle at "Babylon." Eusebius makes St. Peter founder of the Antioch Church, and after ward Bishop of Rome for twenty years. Jerome, following and en larging, tells us that after he was Bishop of Antioch, and had preached in Pontus, Galatia, etc., in the second year of Claudius he journeyed to Rome to oppose Simon Magus, and was Bishop there for twenty-five years, until, in the last year of Nero, he was crucified with his head downward. That St. Peter founded the Antioch Church is contrary to the account in Acts xi, 19-26 ; and that he was Bishop there is not sufficiently authenticated. The statement of his preaching in Pontus, etc., ii taken from Origen, who only supposes it; and that about Simon Magus is probably based on Justin Martyr's misreading of th e inscription on a statue to tlie god Semo. The story of a twenty-five years' Roman episcopate assumes that St. Peter left Palestine before the Council in A. D. 51, which is alike improbable, and inconsistent with Gal. ii, 7-9, His position at the Council was evidently not that of head of the Church. It is not conceivable that, had he been at Rome, St. Paul could have written an epistle rich in salutations to the Roman Church with no greet ing for him, or tbat tho epistles sent by him while a prisoner should have no message from his fellow-apostle, or even mention of his name. We, therefore, reject the theory of the Roman residence and episcopate. It is quite probable that St. Peter, after his release from prison, pur sued his missionary work in Palestine until the time of the Council ; that after a brief visit at Antioch lie went " to the circumcision" in Pontus and the countries westward, visiting Churches already existing, and perhaps planting others; and that at length he turned his steps toward Babjlon, on the Euphrates. The Dispebsion consisted of three great branches — the Babylonian, the Asiatic, and the Egyptian ; the first of whicli was the most numerous, (more than two millions, according to Josephus,) wealthy, learned, and noble. It was truly a fitting field. From this place St. Peter wrote his first epistle. Chap, v, 13. Eusebius, however, writes: "Peter mentions Mark in his first epistle, which, they say, he wrote in Rome itself, and that he signifies this in caliing that city figuratively Babylon." But the authority is too weak. Besides, that St. John, thirty-five years later, so used the name in his highly- wrought symbolic diction, is no reason for the unpoetic Peter's using it in the same way. Babylon in Egypt, and two or three other places of the same name, have had advocates, but there is no good ground to doubt that the Assyrian Babylon is meant. The fact that the countries 190 INTRODUCTION TO FIRST EPISTLE OF PETER. to which the epistle is addressed are named in the order in which a writer at Babylon would naturally view them, confirms this conclusion. The epistle was universally accepted as authentic in the early Church, unless by one or two unimportant exceptions. It is quoted by Polycarp, Irenseus, Clement of Alexandria, Theodotus, Tertullian, and Eusebius ; and, though not found in the Muratorian Canon, it is in the Peshito. Modern critics have objected to it as lacking originality or definite purpose, or as being too like in its expressions to those of St. Paul. That both apostles drew from the same fount cannot be doubted ; and it were therefore absurd to expect their disagreement. The Pauline and Petrine theologies are opposed in no respect, save ia the minds of the Tubingen critics. St. Peter was unquestionably famil iar with most of the writings of his illustrious collaborator, and perhaps all of them, except First and Second Timothy and Titus ; and it is not difficult to imagine, with Wordsworth, that in writing to persons who had been told of a disagreement between them in order to undermine St. Paul's authority, he purposely used some of the latter's thoughts and almost his expressions. Tet in treating the same topics it is in evitable that close resemblances should have occurred, but they are accompanied by such differences in thought and expression as prove both originality and independency. The style of our apostle is his own. His Judaic mind is full of Old Testament truth and imagery, but ho subordinates it to the kingdom and glory of Christ. His pur pose in writing is to encourage his readers to fidelity and endurance in view of their severe trials, and to confirm them in the broad truths of the gospel. Chap, v, 12. The suffering and the glory of both Christ and his people are the central point of his doctrine, encouragement, and exhortation for practical life. The elect strangers of the disjiersion would, of itself alone, indicate that the epistle was addressed to Jewish Christians, as was held by Eusebius, Jerome, Theophylact, Grotius, Bengel, and others; but such passages as chap, i, 14; ii, 10; and iv, 3, 4, conclusively show that both Jewish and Gentile Christians are included. As to the proper date of the epistle, we place it as late as A. D. 63, on account of the manifest acquaintance with St. Paul's epistles, writ ten during his first imprisonment. Mark was at Rome in A. D. 62, and was about going to Colosse, (Col. iv, 10;) and in A. D. 67 or 68 he was in Asia, perhaps at Ephesus. 2 Tim. iv, 11. He was at Babylon at the time of this writing, (chap, v, 13,) and probably in this interval. It was in a time of persecution, but plainly not so severe as that under Nero; and it was after the epithet "Christian" (chap, iv, 16) had be come familiarly and widely known. The most probable time is early in A. D. 64. INTRODUCTION TO FIRST EPISTLE OF PETER. 191 That St. Peter suffered martyrdom we know from John xxi, 18, 19, written after his death. The universal testimony of antiquity, east and west, is, that he was martyred at Rome by the order of Nero. So much of historic error and evident fable surrounds this testimony that it inevitably falls under heavy suspicion ; but, on the other hand, there is no contrary statement, as might have been expected if it were with out foundation. Tertullian first mentions his crucifixion, and says he was tied to the cross with cords; Origen, that he was fastened to tho cross Kara (ce0dA)?f, by the head, which Eusebius follows, only using the word "crucified;" and Jerome, expanding, says: "He was affixed to the cross, and crowned with martyrdom, with his head turned to the earth and his feet raised aloft, asserting that he was unworthy to be crucified as was his Lord." Touching as is the story, the simple fact appears that he was crucified, not "head downward," but fastened to the cross by the head. It seems most probable that the apostle was pursuing his work in Babylon when he was arrested by order of Nero, who had already seized St. Paul, that he was carried prisoner to Rome, and there executed in the last year of the tyrant's reign. PLAN OF THE EPISTLE. I. The blessedness and glory of the Gospel Salvation. ... i, 3-ii, 8 1. Hope looking toward the heavenly inheritance i, -J.-5 2. Joy in the blissful prospect in contrast with severe temporary trial i, 6, 7 3. Joy in present blessedness i, 8, 9 4. The prophets studying their predictions of Messiah's sufferings and glory i, 10-12 5. Angelic interest in the great salvation i, 12 6. Exhortations based upon the foregoing i, 13-fy 8 a. To firm, enduring hope i, 13 b. To obedience after the pattern of Christ i, 14-16 c. To fear in view of the judgment i, 17-21 d. To fervent love to one another i, 22-25 e. To growth in spiritual life. ii, l_8 II. The high calling, dignity, and duties of the new and splh- ITUAL ISRAEL ii, l Cor. 6. 20. a Ezek. 20. IS; chap. 4. 3. 7-Acts 20. 28; Eph. 1. 7 ; Heb. 9. 12; Rev. 5. 9. a foreign land. The feehng that they were as exiles seems to have been fixed deep in the souls of the early Christians. In fear — The proper complement of hope, verse 13. Hope unguarded becomes careless and base less; fear without hope is wretched and despairing. True fear, opposed to all carnal security, is reverential, and anxious that nothing shall be found wanting in the day of judgment. For, though a tenderly loving father, God is a sternly just judge. 18. A second argument for fear is based upon the price of redemption. Know — And should bear in mind. Redeemed — By the payment of a ransom to the righteous Lawgiver and Judge, whose curse is upon all trans gression. This legally opens the way for the actual deliverance of the ran somed. Both are here meant. Be cause of the ransom, they had been delivered from the vain, profidess life in whicli their idolatrous fathers had taught their children. 19. Precious blood — The order of the Greek words is, but with precious blood, as of a lamb without blemish and without spot, even of Christ. Precious — Of great value, in contrast with the corruptible things that for this pur pose had no worth. Blood — Shed in expiation. Lamb — The lamb of sac rifice must be without blemish, that is, not blind, maimed, lame, or in any way defective, (Lev. xxii, 20-24; Mai. i, 8;) and also without spot, or ex ternal defilement. Only such a lamb could be legally offered. Add, now, that this blood which redeems is the blood of Christ, God's own sinless Son, and the very costliness of redemp. A. D. 64. CHAPTER I. 199 Christ, ¦ as of a lamb without blem ish and without spot: 20 'Who verily was foreordained before the foundation of the world, but was manifest "in these last times for you, 21 AY ho by him do believe in God, Tthat raised him up from the dead, and ™ gave him glory ; that your faith and hope might be in God. 22 Seeing ye "have pu rified your souls in obeying the truth through the Spirit unto un feigned » love of the brethren, see that ye love one another with a pure heart fervently : 23 z Being bom again, not of corruptible « Exod. 12 5; Isa. 53. 7; John 1.29,36; 1 Cor. n Acts 2. 24. w Matt. 23. 18; Acts 2. 33; Eph. 5. 7. 2 Rom. a 25; 111. 25.26; Eph. 3. 9, 11 ; CoL 1.20; Phil. 2. 9; Heb. 2. 9. .7! Acts 15. 9. 1.2K; 2Tim. 1.9; Titus 1.2,3; Rev. 13.8. y Rom. 12.9; 1 Theso. 4.9; 1 Tim 1 5 Heb. u Gal. 4. 4 ; Eph. 1. 10 ; Heb. 1.2. 13. 1. s John 1. 13. tion becomes a weighty reason for fear lest its benefits be lost. 20. Foreordained — Rather, fore known. In itself the word means nothing else. St Peter, in his speech on the Pentecost, speaks of Christ as " delivered by the determinate counsel (or decree) and foreknowledge of God," (Acts ii, 23 ;) but here he speaks only of the foreknowledge. Most assured ly it was the purpose of God, framed before the creation of the world, to save men through Christ's voluntary sacrifice; hut it is not so stated here, nor was there occasion for it. Evi dently the apostle is replying to a sup posed objection, that this redemption by Christ is a new thing — a remedy that, after ages of sin and woe, suddenly came into the mind of God ; and, to the confirmation of behevers and confusion of sceptics, he meets it by saying that God had known it all along, even from eternity, as he also foreknew man's fall and wretchedness. Christ was, in the mind of God, foreknown and certain as the lamb of sacrifice, although but lately made manifest to the sight and knowledge of men in his incarnation. This fills out the contrast, and fur nishes perfect stability for faith. 21. By him — As mediator. Only through him do we believe in God ; not in a god, as did the heathen, nor in the true God as the Jew knew him, the deliverer from Egypt, but the God who raised our Lord from the dead, and exalted him to tlie throne o£ glory. (See St. Peter's speech, Acts ii, 22-36.) Faith. . .hope — Not in order that they might, but rather so that they do, as a result of that resurrection and glorifi cation, sweetly rest in God. d. Exhortation to fervent love to one another, 22-25. 22. Purified — In a degree, at least, and by the means that the gospel pro vides. By obeying — Literally, in obe dience, for only so is the faith possible by which purity is wrought. Thus, Mr. Wesley teaches that the sanctify ing Spirit is to be looked for, " not in careless indifference, or indolent inac tivity, but in vigorous, universal obe dience; in denying ourselves, and in taking up our cross daily: as well as in earnest prayer and fasting, and a close attendance on all the ordinances of God." — Works, vol. vi, page 505. The truth — Of the gospel. Yielded to, it subjects to itself those who re ceive it, and leads them to faith and the Holy Spirit, the Purifier. Un feigned — Without hypocrisy or pre tence. Love of the brethren — High er and stronger than common love, from which both St. Peter and St. Paul distinguish it. Fervently — Intense ly, with all the powers on the stretch, as will be if it truly come out of a pu rified heart. 23. Born again — Mutual brotherly love among Christians has its founda tion and reason in tho common spirit ual birth by which they become sons and daughters together in the family of God. Not of corruptible seed — As in the way of ordinary human gen eration; but of incorruptible seed, namely, by tho power of the Holy Spirit imparting the divine nature, through the medium of the word or doctrine of God, (parallel to truth, in ver. 22,) preached and believed. And this word liveth and abideth, for whateverGod has said is eternally true. 200 I. PETER. A. D. 04. seed, but of incorruptible, "by the word of God, which liveth and abideth forever. 24 4For ''all flesh is as grass, and all the glory of man as tho flower of grass. The grass withereth, and the flow er thereof falleth away: 25 °But the word of the Lord endureth forever. ''And this is the word a Jas. 1. 18 ; 1 John 3. 9. 4 Or, for that. b Psa. 103. 15 ; Isa. 40. 6. c Psa. 102. 12, 2l> ; Isa. 40.8; Luke 16.17. d John 1. 1,14; 1 John 1. 1,3. which by the gospel is preached unto you. CHAPTER II. WHEREFORE Maying aside all malice, and all guile, and hv- pocrisies, and envies, and all evil speakings, 2 kAs newborn babes, desire the sincere cmilk of tho 24. For — Confirming the statement that the word of God lives and abides, by Isaiah, xl, 5-7, probably quoted from memory and accommodated. It beau tifully places the frailty and transitori- ness of man and his works in contrast with the enduring character of God's word. Flesh — Man in his earthly, human life. Glory — His best and grandest possessions and productions, in which he prides himself, and which win admiration and honour from oth ers, whether strength, wealth, fame, place, or power. But whatever they promise, like the grass they wither in an hour, and, like the leaves of its faded flower, they quickly fall. 25. And now comes the special ap plication: the gospel, which was preached unto you by the first mis sionaries, and is now diffused among you, by which you were brought into a new spiritual life, is the very word of God that endureth forever. It surely follows that the faith and hope of the Christian rest upon a secure foundation. CHAPTER II. e. Exhortation to growth in spiritual Hfe, 1-8. 1. Wherefore — Because in the new birth (chap, i, 23) you have begun a new life, to which the things named are antagonistic. Laying aside — Aorist, having laid aside, once for all, at conversion, these deadly foes of love. Malice is disposed to injure another, or to rejoice in his harm; guile is deceitful and insincere; hy pocrisies counterfeit and put forth the seeming for the being ; envies are displeased at and depreciate the abil- 1 a Eph. 4. 22; Col. 3. 8; Heb. 12. 1; James 1. 21. 6 Matt. 18.3; Mark 10. 15; Itom. 6.4: 1 Cor. 14. 20. 0 1 Cor. 3. 2 ; 1 [eb. 5. 12. ity, prosperity, performance, or repu tation of others ; evil-speakings in sinuate, defame, backbite, and carry injurious tales. Each of this horrid family springs out of those before it. They are, as a foul garment, put off. 2. As new-born babes — Born of the word of God, chap, i, 23. The members of these churches were not recent converts, as some suppose; for, through the labors of St. Paul and others, many churches in those coun tries had been founded nearly a score of years previously. If they were, we must not only take babes as in opposition to men, but millr as in op position to strong meat, as in 1 Cor. iii, 2, and Heb. v, 12. But no such contrast, is intimated, and the whole tone of the epistle indicates vigour and large experience. The contrast is rather of babes and believers, and in a single respect: as babes, even the newly born, having once tasted the mother's milk afterward desire it and are nourished by it, so the spiritually born, whether just now or long ago, having once tasted of the spiritual milk of the gospel, desire it as the food of thoir souls. Milk is simply the food, and not the kind of food: the kind is indicated in tlie adjective WoytKov, translated here of the word, and sincere, that is, guileless, un adulterated, and undiluted. Irenseus says of heretics, " They mix chalk with their milk." Milk, then, is the true doctrine of the gcspel — the word which nourishes the soul. Grow — To full maturity in knowledge and grace. The best authorities add unto salvation, that is, toward etornal bless edness. A. D. 64. CHAPTER II. 201 word, that ye may grow thereby: 3 If so be ye have d tasted that the Lord is gracious. 4 To whom coming, as unto a living sione, e disallowed indeed of men, but chosen of God, and precious, 5 ' Ye also, as lively stones, ' are built up «a spiritual house, ha holy priesthood, to offer up 'spiritual sacrifices, k acceptable to God by dPsa. 34.8; Heb. 6. 5. ePsa. 118. 22; Matt 21. 42; Acts 4. 11. f~E»h. 2. 21. 1 Or, be ye built. g Heb. 3. 6. h Isaiah 61. 6. i Hos. 3. Tasted — And thus know by ex perience, Psa. xxxiv, 8. Gracious — Good, kind. Alford suggests that the simplest meaning, as applied to food, is meant: as the Yulgate, dulcis, sweet. 4. The same lesson is now enforced by representing Christian growth un der the figure of building. Coming — Daily and continuahy, by faith. A living stone — The reference is to Isa. viii, 14, 15 ; xxviii, 16 ; Psa. cxviii, 22 ; combined by the apostle. Christ is not here compared to a living stone: he is himself the hving stone, the foun dation stone of the spiritual edifice, the church; nay, he is the corner stone, binding together its walls. See note on Eph. ii, 20. He is called living, having full life in himself, and being the fountain of all life to his followers. Disallowed — Rejected by the Sanhedrin, the official represent atives of the nation and builders of the Church, and cast aside as a vile blasphemer; but chosen out of all possible stones by God, as in his sight the most perfectly fitted to he the foundation of the Church. Precious — Better, honoured, that is, with this high dignity. 5. Lively stones — Rather, living stones, deriving their life from Christ. Every believer, by this reception of spiritual life, becomes like his Lord, and also eaters as a stone into the spiritual house built upon Christ. Are built up — Rather, are being built up, by the Holy Spirit cementing be lievers with one another and with Christ. Holy priesthood — Rather, For a holy priesthood. They are God's | temple that they may be God's priests, | Jesus Christ. 6 Wherefore also it is contained in the Scripture, ' Be hold, I lay in Zion a chief corner stone, elect, precious: and he that believeth on him shall not be con founded. 7 Unto you therefore which believe he is " precious : but unto them which be disobedient, m the stone which the builders dis allowed, the same is made the head 14.2; Mal.1.11 ; Rom. 13.1 ; Heb.13.15. ft Phil. 4. 18. Hsaiah 28. 16; Rom. 9. 33. 2 Or, an honour. mPsa.118.22; Matt. 21. 42; Acts4.11. set apart and purified, for the purpose of offering up spiritual sacrifices. This is said, not of a distinct class, as of ministers, but of the whole body of believers. Offer up is the common word for presenting upon tho altar; but the sacrifices are bloodless and spiritual, and offered under tlie in fluences of the Holy Spirit. First of all, is the sacrifice of ourselves and our entire existence; then follow our thoughts, words, actions, with the specific acts of thanksgiving, praise, prayer, mercy, and beneficence, for the Lord's sake. It is significant that St. Peter omits all intimation of a sacer dotal order, with himself at its head, and all allusion to himself as of mora importance in building God's house than any of his brother apostles. 6. Wherefore — Better, because. Isa. xxviii, 16. Zion — Jerusalem; not Rome. Believeth — Man's essential part in the work of building. Con founded — Put to shame or disappoint ment, for Christ shall never fail him. 7, 8. Precious — Rather, the honmvr. The argument is, 'since believing is the means of building upon Christ, the hving stone, who is honoured (verse 4) with the dignity of being the chief corner-stone, and since the believer shall not come to shame, the result to you, therefore, who do believe, is tlie honour of not being put to shame. In sharp contrast with this is the shame which befalls the unbelieving. Dis obedient — The effect of unbelief. To this class, the stone rejected by the Jew ish builders is become threo things: 1. Notwithstanding their scorn, God* has selected and made him the head 202 I. PETER. A. D. 64. of the corner, § " And a stone of stumbling, and a rock of offence, "even to them whicli stumble at the word, being disobedient: rwhere- unto also they were appointed. 9 But ye are q a chosen genera tion, r a royal priesthood, 'a holy nation, t3a peculiar people; that ye should show forth the " praises of him who hath called you out of "darkness into his marvellous i. leaiah 8. 14; Luke 2. 34; Eom. 9. 33. 0 1 Cor. 1. 23. pExod. 9. 16; Rom. 9. 22; 1 Thess. o. 9; Jude 4. g Deut. 10. 15. rExod. 19. 5, 6; Rev. 1. 6. sJohn 17. 19; 1 Cor. 3. 17: 2 Tim. 1. 9. iDeut. 4. 20; Acts 20. 28; Eph. 1. 14; Titus 2. 14. 3 Or, a purchased people. of the corner. 11, instead of building upon it, as they may, they carelessly pass it by, it becomes, 2. A stone of stumbling, to strike against to their hurt ; and 3. A rock of offence, sol idly fixed, dashing against which they fall and are injured. Shame, disgrace, and eternal ruin are their self-wrought calamities. Stumble — A better read ing is, stumble, being disobedient to tlie word. Appointed — Surely not to the sin, but to the consequence of volun tary disobedience. God has laid down as a law that the wilful rejecter of Jesus and his doctrine shall perish. II. The high calling, dignity, and DUTIES OF THE NEW AND SPIRITUAL IS RAEL, 9— iii, 12. 1. The Christian Israel described, 9,10. 9. Its character is unfolded in a series of terms originally given to tho literal Israel, and entirely applicable to the new and spiritual. A chosen gener ation— Isa. xliii, 20. A race selected out of the world. A royal priest hood — "A kingdom of priests." Exod. xix, 6. Every believer is both king and priest. A holy nation — Exod. xix, 6. Because called by a holy God. A peculiar people — Deut. vii, 6. A people for a possession, as absolutely God's own. Show forth — Publish, by telling out. Praises — The infinite perfections, moral excellences, and wonderful grace of God. Darkness ¦ — The realm of ignorance, sin, and wretchedness. Light — Tho realm of light: IO 'Wlii,ch in time past were not a people, but are now tlie people of God: which had not ob tained mercy, but now have ob tained mercy. 11 Dearly beloved, I beseech you was strangers and pilgrims, "abstain from fleshly lusts, y which war against the soul ; 12 z Having your conversation honest among the Gentiles: that, 'whereas they 40r, virtues. wActs 26. 18; Eph S. 8; Col. 1. 13 ; 1 Thess. 5. 4. — v Hos. 1. 9; Rom. 9. 25. w 1 Chron. 29. 15 ; Psa. 39. 12 ; Heb. 11. 13. reRom. 13. 14: Gal. 5. 16. y James 4. 1. s Romans 12. 17 ; 2 Corinthians 8. 21 ; Philippians 2. 15; Titus 2. 8. 5 Or, wherein. knowledge of God and Christ, of ho liness and bliss. They who have obeyed the gracious call, and mado the blessed transition, are prepared to proclaim its glories to the world ; and for this purpose are they thus sepa rated to God. 10. This citation of Hosea ii, 23, slightly changed, is applicable alike to the recovery of apostate Jews in the prophet's time, and the conversion to Christ of Jews and Gentiles. 2. The conduct becoming among the heathen, 1 1, 12. 11. Though a royal race, they aro strangers, dwelling in a foreign land, and pilgrims, sojourners, (the " stran gers " of chapter i, 2,) on the earth ; and, as such, they should adorn the religion they profess; 1. Negatively, by abstaining from all immorality; and, 2. Positively, by correct behav iour. Fleshly lusts — Sensual, licen tious desires. Whoever keeps away from these will surely abstain from their indulgence. Other things may injure spiritual life, but these wage war against the soul, as if drawn up in battle array for its destruction. 12. Conversation — Conduct, be haviour, as in chap, i, 18. Honest — Good, becoming their holy profession. Justin Martyr says of himself, that he was led to believe the Christians falsely accused, by the apparent im possibility of people who hved so blamolossly being guilty of the un natural vices imputed to them. So A. D. B4. CHAPTER II. 203 speak against you as evil doers, ¦they may by your good works, which they shall behold, glorify God 'in the day of visitation. 13 "Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme ; 14 Or unto govern ors, as unto them that are sent by him *for the punishment of a Matt. 5. 16; Luke 19. 44. b Matt. 22. 21. c Rom. 13. 1 ; Titus 3. l.^-d Rom. 13. 4. e Rom. 13. 3. — -/Titus 2. a — g GaL 5. 1, 13. St. Peter exhorts these suspected and closely - watched brethren, to live so purely that their very detractors should, upon the closest scrutiny of their good behaviour, be led to glori fy God, giving h\m praise and hon our. Day of visitation — Whether in wrath or mercy, is not said ; and the phrase is used in both senses. But only the latter fits the word glorify. See Luke i, 68, 18; vii, 16; xix, 44; Acts xv, 14. It points to a time of mercy and offers of grace to their convinced and awakened souls, which apostohc faith expected. 3. Subjection to civil authority, 13-17. 13. Every ordinance — Rather, every human institution; here limited to civil government, which, though of divine authority, is framed, set up, and carried on by men. See notes, Romans xiii, 1-1. For the Lord's sake — Not his command, which ap pears in verse 15 ; but out of regard to the Lord Jesus, whom you love, and should exalt in the esteem of men, giving no occasion for reproach by dis obedience and insubordination. The king — Both Jews and Greeks gave this title to the Roman emperor. 14. Governors — Presidents, pro consuls, and legates, appointed by the emperor, and sent out by him into the provinces. Punishment. . .praise — Tlie end and duty of good govern ment. 15. The will of God— Namely, this subjection to rulers. Put to si lence — Literally, muzzle, so as to stop evil doers, and "for the praise of them that do well. 15 For so is the will of God, that fwith well doing ye may put to silence the ignorance of foolish men: 16 s As free, and not "using your HI icrty for a cloak of maliciousness, but as the h servants of God. 17 "Honour all men. k Love the brotherhood. 1 Fear God. Honour the king. 6 Gr. having. hi Cor. 7. 22. i Rom.12.10; Phil. 2. 3. 7 Or, Esteem. — A Heb. 13. 1. I Prov. 24. 21 ; Matt. 22. 21 ; Rom. 13. 7. their mouths. Ignorance — Habitual and general, as Wiesinger says, "hav ing ever its mouth open rather than its eyes." Foolish men — With the article, the foolish men who slander ously babble about them as evil doers. 16. As free — Compare St. Paul in Gal. v, 13. Free, as being of the royal priesthood, the holy nation, and God's own people, (verse 9,) with the consciousness of superiority to a mere earthly life. But they might not therefore infer a freedom from obliga tion to obey earthly laws. The Jews were thus misled, claiming to owe al legiance only to God as their King, and stirring up rebellion against the au thority of Rome. By a perversion of the true doctrine, this Christian free dom might become a pretext for sedi tion, and a cloak to cover gross wick edness. The Anabaptists in Germany, and the Pifth-monarchy men in Eng land, in Cromwell's time, furnish not able illustrations. Servants of God — Free, yet servants; bound to obey God, and therefore to obey those to whom he commands us to submit our selves. 17. Honour all — Rendering duo re gard to every man, whatever his con dition; a, general injunction to the blamelessness required in verse 12 followed by several specifications! Love is due to the whole body of Christian brethren. To God belongs fear, involving reverence and service. Honour the king— Both for his office' sake and because God commands it, even though he be Nero. 204 I. PETER. A. D. 64, 18 m Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the fro ward. 19 For this is 8" thauk- worthy, if a man for conscience toward God endure grief, suffering wrongfully. 20 For "what glory is it, if, when ye be buffeted for your faults, ye shall take it pa tiently? but if, when ye do well, and suffer for it, ye take it patient- mKnh. 6. 5; Col. 3. 22 ; 1 Tim. 6. 1 ; Titus 2. 9. 8 Or, thank, Luke 6. 32. »Matt. 5. 10; Rom. 13. 5; chap. 3. 14. oChap. 3. 14. 9 Or, t/iank. pMatt. 16. 24; Acts 14. 22; 1 Thess. 3. 3 ; 2 Tim. 3. 12. g Chap. 3. 18. 4. Patience of servants under ill- treatment, 18-25. Servants, though free in Christ, and spiritually ennobled, might not indulge impatience and resentment toward their earthly masters, however tyrannical and brutal they might be. 18. Servants — Domestic servants, but perhaps including all grades of service, from slaves to employees. All fear — The highest degree of re spect and submission ; easy to kind and considerate masters, but distasteful and difficult to the perverse and mo rose. Yet the obligation is the same in both cases. 19. Is thankworthy — Literally, grace ; meaning here, the fruit of divine grace. Conscience — A consciousness of God's presence and precious comfort filling the soul. 20. What glory — Surely no credit is du e him who patiently endures deserved punishment for wrong doing ; but pa tient endurance of gross and continued injustice is a lofty virtue. Men may scorn it as craven and pusillanimous ; but with God, the righteous Judge, who reads the heart and knows the motive, it is an acceptable thing. Buffeted — Strokes with the fist and boxing of the ears were frequently given to servants and attendants. 21. Were. . .called — To this patient endurance as a result of their call to follow Christ; and him they were called to follow whithersoever he might go, whether to the mount of transfiguration, where St. Peter found ly, this is "acceptable with God. 21 For Peven hereunto were ye called: because' Christ also suf fered 10 for us, ' leaving us an ex ample, that ye should follow his steps: 22 "Who did no sin, nei ther was guile found in his mouth : 23 ' Who, when he was reviled, re viled not again; when he suffered, hethreatened not; but " committed "himself to him that judgeth right- 10 Some read, for you. r John 13. 15 ; Phil. 2. 5; 1 John 2. 6. «Isa. 53. 9; Luke 23. 41; John 8. 46 ; 2 Cor. 5. 21 ; Heb. 4. 15. 1 Isa. 53. 7 : Matt. 27. 39; John 8. 48; Heb. 12. 3. 11 Or! committed his cause. a Luke 23. 46. it good to be, (Matt, xvii, 4,) or to Gethsemane and Calvary. Phil, i, 29. The innocent Christ also suffered un justly, and he suffered for us, which, with its other and larger benefits, fur nishes a pattern for us to follow. A wonderful change has come upon the spirit of the apostle since his indig nant cry at the bare suggestion of his Master's suffering, "Be it far from thee, Lord; this thing shall not be unto thee." Matthew xvi, 22. In no thought does he now more exult, save in that of the glory in which He will be revealed. For us — And so not for himself ; pointing also to the vicarious character of his sufferings, more fully treated in verse 24. Example — Lit erally, a writing copy, set by a master, which his pupils are to imitate. It is a pattern of both personal innocence and patient submission. 22. The constant, unvarying inno- cency of Christ, in both act and word, predicted in Isa. liii, 9, is testified to by his chosen apostle, who speaks of his own knowledge in almost the ex act words of tho prophet. 23. His patience next appears. Re viled — Mocked, slandered, insulted, blasphemed. Tet for it all he had no reviling retort. Repeatedly, indeed, did he speak with severity, but never in revenge. Suffered— Spit upon, smitten, buffeted, scourged, crowned with thorns, crucified, killed. Threat ened not — Though he had power to destroy on the spot. Committed- Most commentators say himself, with A. D. 64. CHAPTER II. 205 cously : _24 ' Who his own self bare our sins in his own body 'on the tree, "that wc, being dead to sins, should live unto righteousness: * by whose stripes ye were healed. 25 For )\c were as sheep going astray ; but are v Isaiah 53. 4 ; Matthew 8. 17 ; Hebrews 9. 28. — 1 Or, to. w Romans 6. 2, 11 ; 7. 6. J tsik i3. 5. y Isaiah 53. 6 ; Ezekiel 34. 6. 3 Esekiel our version; or his cause, with the margin; or his judgment, as Steiger; out a better answer, with Huther and Wiesinger, is the revilings and sufferings. These he tu rned over to Him that judg eth justly, and will properly reward those who inflicted them. 24. Who. . .bare our sins — The for us, of verse 21, is now taken up, and it is further shown that our Lord's sufferings wero endured for us who have deserved to suffer, thus exalting both his character of well-doing and the example he has left us. Our sins — As acts of the sinner, they cannot he taken away except by preventing them before they exist; nor can they bo assumed by, or transferred to, an other ; nor yet again will any moral effect flowing to us from Christ's death, blot them from existence. Cousidered in relation to God's law, thoy are transgressions, blameworthy, and drawing punishment after them. In taking upon himself the act of an other, one assumes, not the act itself, nor the character of its performer, but the responsibilities and penalties which flow from it. So Christ took upon him self our sins. Bar«— Rather, bore up, that is, on the cross. He took on him self the burden of our .sins, a crushing load, truly, and as our substitute bore their punishment in his own body, thus expiating our guilt. Sec Isa. liii, 4, 12. On the tree — One can hardly doubt that the apostle added tlnse words from a recollection of l)cut. xxi, 23, and perhaps of St. Paul's use of it in Gal. iii, 13 : " Cursed is every one that hangeth ou a tree." God's curse was upon sin, and Christ, our voluntary substitute, taking our sins on the tree, placed himself where the curse, with its heaviest strokes, fell upon him. The purpose of this now returned "unto the Shepherd and Bisliop of your souls. CHAPTER III. LIKEWISE, »yo wives, be in sub jection to your own husbands; 34. 23 1 John 10. 11: Hebrews 13. 20; chapters. 4. i/l Corinthians 14. 34; Ephesians 5. 22; Co lossians 3. 18 ;.Titus 2. 5. great suffering was, that they for whom it was endured might be enabled to lead a holy life. Being dead — Rath er, having died; being through the atonement delivered from their power. Righteousness — The new master, whom through the Holy Spirit it be comes possible to serve. By whose stripes — See Isa. liii, 5. The word here means the wale caused by the stripe. Thus these maltreated Christ ian servants see in tlieir Saviour and Lord all that was endured by any of their class ; the buffetings, the cross, as a, mode of punishment for slaves, and tlie stripes, so frequently be stowed, but with the wide difference that his stripes were for the healing of their own wounds. 25. Going astray — Rather, Yt were straying like sheep. See Isa. liii, 6. A stray sheep, lost in the wilderness or mountains, without pasture or pro tection, and exposed to wild beasts and destruction, figures forth tlie wretched condition of men astray from God and holiness. Such had been the condition of these servants : but now they were returned, and had found Christ a Physician to heal them, a Shepherd to lead and feed them, and the Bishop, the watchful over seer, caring for their souls as a shep herd cares for the sheep. CHAPTER III. 5. Duties of wives, i-6, and hus bands, 7. 1. Likewise — On the principlo bid down in chapter ii, 18. Ye wives — The same precept is found in Eph. v, 22, 24, and Col. ii, 28, yet not with the reason here assigned. That the hus band does not obey . . . the wo rd of the gospel, constitutes no exception to tho rule of subjection, but is rather a 206 I. PETER. A. I). 64. that, if any obey not the word, Hhey also may without the word cbe won by the conversation of the wives; 2 J While they behold your chaste conversation coupled with fear. 3 ° Whose adorning, let it not be that outward adorning of plaiting the hair, and' of wearing of gold, or of putting. on of ap parel; 4 But let it be f the hid den man of the heart, in that which b 1 Cor. 7. 16. cMatt. 18. 15; 1 Cor. 9. 19-22. of Chap. 2. 12. 6 1 Tim. 2. 9 ; Titus 2. 3, &c. — -/Psa. 45. 13; Rom. 2. 29; 7. 22; 2 Cor. 4. 16. special ground of its obligation, in or der that he may be won to Christ by the powerful argument of the wife's holy and obedient conduct. Without the word — Not, as Alford, the wives' word, in preaching to or exhorting them, but, as before in the verse, the word of the gospel, the preached word, which had not yet won them to faith in Christ. 2. While they behold — Closely observe and scrutinize. Chaste con versation — Modest, pure, and holy behaviour. With fear — With a spirit of reverence toward their hus bands. Such conduct would evince that the religion which induced arid sweetened such a life must be divine. 3. Whose adorning — The same principle is now extended to the orna mentation of the person; and though wives are directly addressed, the pre cept has a general application. Three specifications of the outward are mentioned, in whicli the real adorn ing should not be sought, and that not in forbidding, except as instru ments of vanity, and as things in whicli they prided themselves. It is not said that gold should not be worn ; but that the true adornment does not consist in that, but in something higher and better. Plaiting the hair — Braid ing and wearing it in knots, and vari ously intertwining it. Ancient medals and sculptures cxhibi t excesses of this kind, and other ancient writers than Christian describe them. Wearing of gold — Golden ornaments, particu- ¦ larly such as are put round the head, neck, arm, leg, or finger. Putting on is not corruptible, even the orna ment of a meek and quiet spirit, which is in the sight of God of great price. 5 For after this man ner in the old time nlie holy women also, who trusted in God, adorned themselves, being in sub jection unto tlieir own husbands: 6 Even as Sarah obeyed Abraham, h calling him lord: whose 'daugh ters ye are, as long as ye do well, 0 Prov. 31. 10, 30 ; Luke 8. 2, 3 : Acts 1. 14 & 9. 36 ; Titus 2. 3, 4. It Gen. 18. 12. 1 Greek, children. of apparel — For the gratification of pride and vanity. 4. The hidden man of the heart — This is the true adorning, which should be most eagerly sought and highly prized, and to which all other should be subordinate. It is further de scribed as consisting in the ornament of a meek and quiet spirit, which is not corruptible, as gold, apparel, and even the body itself are. Such an ornament is not possible for her who lives only for the world and display. In God's sight, who looks upon the inward, not the outward, it is very precious. 5, 6. The holy women — Particu larly the wives of the patriarchs. Trusted in God — Better, hoped in God; believing and serving him, and looking for the fulfilment of his promises. They are adduced as illus trations of the adorning with gentle ness and calmness of spirit, whicli was especially manifested in the matter of subjection to their husbands. Not ably, Sarah, the Princess and Mother of nations, (Gen. xvii, 1 5, 1 6,) showed it in her obedience to Abraham, indicated in her calling him lord. Gen. xviii, 12. So considerate Greek and Roman wires used the equivalent icvploc and domin:is. Whose daughters ye are — Literally, whose children ye become, in possessing her spirit. As long as — Setting forth two points of resemblance of the daughters to the mother. Do well — Like her, hoping in God, as one of tlie holy womon. Not . . . amazement — Literally, fearing no fear. Commenta tors, ancient and modern, have been A. D. 64. CHAPTER ni. 207 and are not afraid with any amaze ment. 7 'Likewise, ye husbands. dwell with them according to knowledge, giving honour unto the wife, "as unto the weaker ves sel, and as being heirs together of the grace of life ; ' that your prayers be not hindered. i 1 Cor. 7. 3 ; Eph. 5. 25 ; Col. 3. 19. k 1 Cor. 12. 23: 1 Thess. 4. 4. J Job 41 8; Matt 5. 23; 18. 19. mRom. 12 16; 15. 5; Phil. 3. 16. n Rom. 12. 10; Heb. 13. 1: chap. 2. 17. sorely perplexed by this difficult clause. The word -ktovoiv signifies fear, terror, trepidation, and may refer to either the emotion or its external cause. The meaning is to be found in tlie spirit of Sarah's obedience, the second point of the daughters' resem blance to her, which the apostle is in culcating as the true ornament. It is the calm, undisturbed, tranquil spirit, and not a slavish one ; ioving and trust ful, and not afraid of the husband as an object of terror or apprehension. 1. Ye husbands — A correspondent command is now laid upon the hus band, requiring for the wife considerate and Christian treatment aa his spirit ual equal, although physically weaker than he. Swell with — The word means, primarily, a hving together in the same house, and here in trie mar riage relation. According to knowl edge — Wisely, reasonably, and not arbitrarily, as lording it over them. Giving honour — Reverent regard and respectful treatment. Weaker vessel — More delicate and fragile in structure, and therefore demanding the greater consideration. The bot tom idea in the word vessel is, a work; it then comes to include the human body as a piece of God's work manship. Man is a weak vessel, and easily damaged ; woman is a 'weaker one. Her mental or moral strength is not referred to. Heirs together — An additional and higher reason for honour to the wife. We prefer the pointing of Tischendorf and Alford, which gives the rendering : Dwell ac cording to knowledge with the wife as with the weaker vessel, giving honour as to those who are (not only your wives, § Finally, '"be ye all of one mind, having compassion one of another; "'Move as brethren, "be pitiful, be courteous: 9 f Not rendering evil for evil, or railing for railing: but contrariwise blessing; know ing that ye are thereunto called, 'that ye should inherit a blessing. i Or, loving to the brethren. o Eph. 4 32; Col. 3. 12. J) Piov. 17. 13; 20.22: Matt. 6. 39; Rom. 12. 14,17; 1 Cor. 4. 12; 1 Thess. 6. 15. - — q Matt. 25. 34. but) also fellow heirs (with you) of the grace of life. Thus reading, the apostle enjoins (1.) Considerateness for the wife, because of her comparative physical weakness ; and, (2.) Honour for her because she is an heir with her husband to the gift of life. Not hindered — Only on the ground thus laid down can there be union in the prayers of husband and wife. Dis agreements, disrespect, and tlie ill feelings thence resulting, are destruc tive to united prayer, and, indeed, to all prayer. 6. General Counsels, 8-12. 8. Finally — Not as if closing tho epistle, but presenting a few things summarily. One mind — Of the same sentiment and affection. Having compassion — Sympathizing with, whether in sorrow or joy. Love as brethren — Literally, brotherly-loving. Pitiful — Tender-hearted, compassion ate. Courteous — Benignant, kind. But the best ancient MSS. and Ver sions read humble-minded. 9. With such habits of soul, acts contrary to them, as those next named, are easily avoided. Noithor the evil deed nor the railing word must be retaliated. See chap, ii, 23, in the example of Christ. Blessing — This word is not a noun. The apostle means blessing them who injure and revile us. So taught our Lord. Luke vi, 28. Thereunto — The blessing of enemies. Inherit — In the day of judgment. See our notes on Mat thew xxv, 34. 10, 11. The counsels just given are fortified by a citation from Psa. xxxiv, 15-17, nearly verbatim, from tlie Sop- 208 I. PETER. A. D. 64. 10 For rhe tiiat will love life, and see good days, "let him re frain his tongue from evil, and his lips that they speak no guile : 11 Let him 'eschew evil, and do good; "let him seek peace, and ensue it. 12 For the eyes of the Lord are over the right eous, vand his ears are open unto tlieir prayers: but the face of the r Psalm 34. 12. * James 1. 26; chapter 2. 1, 22. 1 Psalm 37. 27; Isaiah 1. 16; 3 John 11. u Romans 12. 18; 14. 19; Hebrews 12. 14. v John 9. 31 ; James 5. 16. tuagint. , He . . . love life — He that loves to live, and resolves to make his life happy and prosperous, must heed these rules : (1.) Refrain from inso lent, slanderous, false, and deceitful speech ; (2.) Abstain from action that is wicked or injurious to others; (3.1 Do the good and right thing ; (4.) Seek peaceful relations with all men, and strenuously endeavour to secure them. 12. For — Besides the natural ten dency of this course, God watches over such persons with open, observant eyes, and his ears are turned toward their prayers, as though he were care ful to lose no word or sigh. On the other hand, his face, much more than his eyes, is upon (em in both cases) evil doers, so that while he will surely bless and defend the righteous, it is his fixed, unalterable purpose to pun ish the wicked. This, which is fully . expressed in the Psalm, is here left to be inferred from the difference in God's treatment of different characters. III. The bearing pboper for Christ ians UKDER PERSECUTION, 13-V, 14. 1 , The blessedness of sufferers for righteousness, 13, 14. 13. Who... harm you — The general experience of the world is, that good and benevolent men need anticipate no injury from the malice and violence of the wicked. "Justice," says Plato, " causes concord and friendship." Yet there are exceptions, as the next verse allows and experience proves. The word ui/inTai, imitators, is used in six other places in the New Testament, Lord is 'against them that do evil. 13 "And who is he that will harm you, if ye be followers of that which is good? 14 "But and if ye suffer for righteousness' sake, happy are ye: and J" be not afraid of tlieir terror, neither be troubled ; 15 But sanctify the Lord God 3 Greek, upon. w Proverbs 16. 7 ; Romans 8. 28. in Matthew 5. 10, 11, 12; James 1. 12; chapter 2. 19; 4. 14. y Isaiah 8. 12,13; Jeie- miahl. 8; John 14. 27. and in every instance is connected with & person who is to be followed, or imi tated. It should be so here; and we would then read, if ye be imitators of him that is good, namely, of the Lord Jesus Christ. The authority, however, is strong for QnXwTal, zealots, which Tregelles, Alford, and Wordsworth adopt. 14. Suffer for righteousness' sake — St. Peter drops the harm for the milder suffer, which, in the case sup posed, is a blessing rather than an in jury. The probable reference is to an ticipated persecutions by authority of the magistrates. These were part of the inheritance on earth. Mark x, 30. Happy — The Greek 'is the blessed of our Lord's beatitudes, the eighth of which is clearly alluded to. Matt, v, 10. In the dungeon and in the flame they would be happy, or, which is more and higher, blessed, in their innocence, in their Lord's ajpproval, and in the re ward of eternal joy. Terror — Used objectively, and pointing to attempts by threats to frighten them into apos tasy. Neither be troubled— Be agi tated by no fears or apprehensions. 15. The Lord God — The proper object of fear, as opposed to terror. The passage is from Isa. viii, 12, 13. Tregelles, Tischendorf, Alford, and Wordsworth read Christ for God, the last two translating "sanctify Christ as the Lord." But it is rather Christ who is the Lord, the Lord Christ whom they are instructed to sanctify. Enthrone him in your hearts for life and for death ; and in alarm and dan ger he shall koep you in quietness and A. D. 64. CHAPTER III. 209 in your hearts : Aud 'be ready al ways to give an answer to every man that asketh you a reason of the hope that is iu you, with meekness and 'fear: 16 "Having a good con science; bthat, whereas they speak evil of you, as of evil doers, they sPsalm 119. 46; Acts 4. 8; Colossians 4. 6; 2 Timothy 2. -5. 4 Or, reverence. rest. The passage is proof of the God head of Christ. 2. Readiness for a suitable defence of their faith, 15, 1C. Be ready — For an account to men, while thus having supreme regard for Christ. Always — No exception as to time. An answer — An apology, in the old sense of a defence of what is true, with a refutation of objections. St. Paul's speech before Agrippa (Acts xxvi) is a masterly specimen. Every ...asketh — Honest inquirers should receive instruction ; cavillers and revil- ers are entitled only to silence. Matt. vii, G; xxvii, 12. But probably magis trates are especially meant A rea son — An intelligent, rational account. The Romish response of "I believe because the Church believes," is thus repudiated beforehand. Of the hope — That is, of eternal glory, involving the basis of truth in fact and doctrine, upon which it rests. Tho answer thus became a defence of Christianity itself, seldom, indeed, with the learning and power of a St. Paul, a Justin Martyr, or a Tertullian, but always with intel ligence and reason. Meekness — With clearness and firmness, but (so tho old est MSS. read) with modesty in speech and bearing, and not with insolence or arrogance. Fear — Due respect to the interrogator. 1G. A good conscience — A con sciousness of rectitude. The correct hfe agreeing with the spoken defence would powerfully tend to make all calumniators ashamed. In Christ — St. Peter's idea of good conduct is far higher than a mere worldly, dead morality. It ccutrcs in Christ; and in personal union by faith with him the believer lives, walks, and acts. Vol. V.— 14 may be ashamed that falsely accuse your good conversation in Christ. 17 For it is better, if the will of God be so, that ye suffer for well-doing, than for evil-doing. 18 For Christ also hath °orice suf fered for sins, the just for tlie ira- a Hebrews 13. 18. b Titus 2. 8 ; chapter 2. 12. o Romanso. 6 ; Hebrews 9. 26 ; chapter 2. 21 ; 4. 1. 3. The excellence of suffering innocently stated, and illustrated In the suffering and triumph of Christ, 17-22. 11. Better — It is infinitely prefer able that, if suffering befalls, as it most likely will, it be on account of a godly life rather than for crime. This is an axiom in Christian ethics. If the will — Literally, if the will of God should will, (the former being the will itself, the latter the will acting,) that is, for high reasons, for the sake of either them selves or his cause, to place them where suffering would ensue. 18. Christ also — As well as your selves. Once — Once for all ; perhaps also intimating that their suffering might be in like manner, once, or at least that soon they would look back upon it in that hght. Suffered — On the cross, freely, voluntarily, doing tho will of God, and for no fault of his own. For sins — On account of, or in relation to, sins, that is, in expia tion of them. The preposition ¦Kept, for, radically signifies around, in the relation of circumference to centre, the action being from above. (See Curtius, 4GG, 5.) It represents Christ throwing himself down upon and around sins in such a manner that the falling curse of the broken law would surely strike him. In the Septuagint, tcept u/iaprtuv is used more than sixty times to repre sent sin-oflerings. Its use here shows that Christ made atonement for sins, by suffering in the stead of those for whom he offered himself a sacrifico. The just — ltatlier, A just person for unjust persons ; one righteous man for a world of the unrighteous. Tho terms just and unjust express a relation to law, and are exact opposites. Christ, the innocent and guiltless, died as a 210 I. PETER. A. D. G4. just, that he might bring us to God, d being put to death "in the d 2 Corinthians 13. 4. condemned criminal in the stead of the wicked and guilty. The preposi tion vii-'ep, here rendered for, is used to represent a bending over one to protect, defend, and avert injury. (Winer, 47, 5, 1.) Christ did this by letting the in jury fall upon himself, interposing be tween the stroke of justice and the sinner, and receiving in his own per son, in the stead of the guilty, a suf fering on account of sin. This, surely, was most blessed suffering in well doing; and his followers may well take courage to suffer patiently in his cause. But a still more glorious view is presented, showing the intent of this suffering. That he might bring us to God — Does this mean that he might bring us, after tho final judg ment, together with himself into heav en? Or, that he might bring us into a state of reconciliation and communion with God in this world ? Dean Alford, quoting Bengel, adopts tho former view, as though it were the only pos sible one; and it evidently accords with his interpretation of what fol lows. It is true that Christ will bring all saved souls to heaven ; but it does not seem to be taught here. We pre fer the second view, as bringing the death of Christ into close connexion with its results, as in chap, i, 3, 21 ; ii, 24; Col. i, 21, and elsewhere. It also precisely accords with the use of the noun npoaayoyri, access, in Bom. v, 2 ; Eph. ii, 18 ; iii, 12; and, further, sustains tho parallel in chap, ii, 21. Indeed, it is what our Lord said, (John xii, 32,) that if he were lifted up ho woiJd draw all unto himself. Being put to death — Aorist: Having been put to death. The participles davara- ftnc and ru>OTcoiv8ti r are connected with bring us to God, as explanatory of the means whereby we, unjust, alien ated, and afar off, are brought into peace with him. Besides the antith esis between them, thore is anothor between aapul and n-vev/iari. The clause literally roads, put to death in deed in flesh, but quickened in, or by, spirit. As to put to death, there is e Colossians 1. 21. 22, no difficulty. Flesh — If this word means Christ's body, then spirit must mean his human spirit, which, as we shall see, the word quickened will not allow; yet the assumption that as only the body died, crapf must per force signify body, has led to the wild est vagaries in both interpretation and theology. The word is a common ono to designate our Lord's entire human ity, embracing both body and soul " The AVord was made flesh." John i, 14. " Of his loins according to the flesh." Acts ii, 30. " Of the seed of David according to the flesh." Bom. i, 3. " In the likeness of sinful flesh." Rom. viii, 3. " God was manifest in the flesh." 1 Tim. iii, 16. " Jesus Christ is come in the flesh." 2 John 1. Com- " pare John xvii, 2 ; Acts ii, 17 ; Romans iii, 20 ; Ephesians ii, 15 ; 1 Peter i, 24 ; 1 John iv, 2, for a similar use of tho word. Christ was put to death as a man. Death dealt with him as with any other man, separating, in the usual way, tho soul from the body, and subjecting Mm to all the conditions of dying. No reason appears, therefore, for a specific statement that he died in his body, leaving as true in his spe cial case the universal fact that the spirit did not dio. The meaning, then, is, he was put to death in his human nature. Quickened — The word so translated is used in eleven otherplaees in tlie New Testament. In seven, John v, 21, (twice ;) Romans iv, 17 ; viii, 11 ; 1 Cor. xv, 22, 3G, 45, it refers to the resurrection of the deal; ia three, John vi, 63 ; 2 Cor. iii, 6 ; Gal. iii, 21, to giving spiritual life; and once, 1 Tim. vi, 13, to God as the life- giver. In every case it means to make alive, to give life where it before had ceased to be, or had not bi/en, which, indeed, is the exact signification of the word. Those expositors who under stand by irvev/ia the human spirit, are compelled here to invent new defini tions for this word. Some, like Steiger and Bloomfield, understand preserved alive, which the word never means; and which would only ma'se St. Pctei A. D. 64. CHAPTER III. 211 flesh, but f quickeneil by the Spirit: /Romans 1.4; record a fact common to all who die, as a singular phenomenon in the caso of Christ. Wordsworth says, "His human spirit, being liberated by death from the burden of the flesh, acquired new life by death ; ii gedned new powers of mo tion," etc. This is urdouhtedly true, and no less universally true of all souls on their oscape from the body ; but the word never means an increase of life where life already exists. Alford correctly insists that the word means "brought to life;" hut he explains, Christ " ceased to live a fleshly mortal life, began to live a spiritual resurrec tion life," which, true enough as to the first half, has no foundation in fact for the second half until the morning of the third day. The plain and nec essary meaning of quickened is, that something pertaining to our Lord, which had once hved, was restored to life, or that something that had never lived was brought into being and con nected with him. Of the latter we have no intimation, and the former was realized in his resurrection from the dead. Any other meaning de stroys the antithesis. The Spirit — This refers (1) to our Lord's human spirit, (2) to the Holy Spirit, or (3) to his divine nature. As to the first, the human spirit of Christ had not died ; it, therefore, was not made alive. Doubtless on its emancipation from the body by death it became more free and untrammelled; but neither this nor any supposed change in the mode or sphere of its existence fulfils the condition required in made alive. It follows that spirit is not the object of the participle quickened. Nor had Christ's human spirit any power to raise him from the dead, which, as we have seen, quickened signifies. (2.) It would not be dogmatically erroneous to understand the word of the Holy Spirit, although no express passage ascribes the resurrection of Christ to him. For, though God raised him from the dead, it is a well-known truth that God's works are wrought by the Holy Ghost ; and we are taught that 19 By which also he went and Romans 8. 11. Christ " cast out devils by the Spirit of God," (Matt, xii, 28 ;) gave " com mandments unto the apostlos through the Holy Ghost," (Acts i, 2 ;) and by his Spirit inspired the prophets, chap. i, 11. But, (3,) we prefer to understand Christ's divine nature, partly because it fills out the contrast, and partly be cause whatever is done by the Holy Spirit is in reality his work. Thus he will raise behevers at the last day, (John vi, 40, 44, 54;) but St. Paul teaches that it will be done by the in dwelling Holy Spirit in them. Rom. viii, 11. This rounds out the double antithesis : put to death indeed as to his human nature, but made alive by his di vine nature. It is urged, (as in Lange,) as a grammatical objection to this view, that the two datives are evident ly parallel, and must have the same sense. The reply is, that this is a beg ging of the whole question that com pels quickened to take a meaning which it never has ; and that the true rule is, that the force of the datives is fixed by the meaning of the two par ticiples. The resurrection is referred to again in verse 21, but in another connexion and for another purpose, namely, to show how baptism saves ; and, besides, it is too remote for tho present inquiry as to how the suffering of Christ brings us to God. Our Lord was put to death, and thus made atonement, but his dying simply ex piated sin. As God-man he was dead; and, though his human soul still lived in union with his divine nature, while held in the bonds of death lie was powerless to apply tho benefits of his dying. By his resurrection ho be came " Lord both of the dead and liv ing," (Rom. xiv, 9,) and won that pow er. An exact parallel is, " Was deliv ered for our offences, and was raised againfor our justification." Rom.iv. 25. Thus St. Peter and St. Paul agree. 19. By which— Better, In which, namely, his pre-existent divine nature. He went — Literally, having gone. Alford supposes local transference and personal preaching ; but tho case 212 I. PETER. A. D. 64. 6 preached unto the spirits h in pris- on; 20 Which sometime were (7 Chap. 1. 12; 4.6. is parallelled in Eph. ii, 17, "And came Eby the Holy Spirit] and preached through the apostles] peace to you which were afar off, and to them that were nigh." So Christ went by the Holy Spirit, and preached, through Noah, to the antediluvians. He is the Jehovah who sent his Spirit to do his office of awaking to repentance the un godly of that generation, (Gen. vi, 3,) and to speak through Noah. Preached ¦ — This is not evayyeXt^u, the ordinary word for preaching the gospel, but Kypvoaa, to proclaim as a herald, to pub lish, to announce, to preach. It is used sixty times in the New Testament, and in every instance what is preached or published must be sought in the con text. It never, in itself, means to preach the gospel. The spirits in prison — The disembodied spirits of men who had been disobedient. . .in the days of Noah, and were in pris on at the time when St. Peter wrote. The object is to identify the men to whom Christ preached; and they are spoken of as they were at the time, not of the preaching, but of this iden tification. The word prison is always used in a bad sense, and denotes the de partment of hades hi which the wick ed are shut up, 2 Pet. ii, 4; Jude 6; Rov. xx, 7. To these persons, when on the earth, Noah, "a preacher of righteousness," (2 Pet. ii, 5,) under the inspiration of the Spirit of Christ, preached the law of repentance and godly hving for a hundred and twenty years, and preached in vain. That the apostle never dreamed of them as enjoying in their prison a second day of grace, is plain from his mention of them as, like the fallen angels, a speci men of those who are reserved (guard ed in prison) unto the day of judgment, and a proof as well of the certain per dition of the ungodly, 2 Pet. ii, 4-9. The purpose of this digression was to show that the Christ who suffered and roso again, strove, in the earher ages of the world, to bring men to God, as well as in the days of his passion; and, perhaps, also, as Wordsworth h Isaiah 42. 7; 49. 9; 61.1. suggests, to confute the notion of cer tain heretics that the God of the Old Testament was less merciful than the God of the New. This passage has received very va rious interpretations, from Augustine downward; but the weight of inter pretation seems to accord with tea'. above given. The descent into hell, with its object, some have thought they found hero; and the theories thence resulting very widely differ. Some hold that Christ entered para dise and triumphantly announced his completed redemption; others add tc this, the release of the Old Testament saints ; some hold that he went to Tartarus as conqueror and judge, de nouncing condemnation upon tlie un godly there confined; others, that, as redeemer and judge, ho preached to both tlie good and the bad ; and others still, as Alford, Fronmiiller in Lange, and Wordsworth, that he preached the gospel of salvation to the ungodly an tediluvians ; the last insisting that it was a unique case, and not repeated or continued, and the first, that it is con tinued to others who die impenitent. Upon this we remark: 1. That Christ " descended into hell," (hades,) though not directly asserted in this pas sage, nor other scripture, appears plain ly from the use of Psa. xvi, 10 by St. Peter in Acts ii, 27-31. That his hu man soul, released from its connexion with the body by death, entered tho world of departed spirits, as do the souls of all men, and was subject to all the laws and conditions of that world until the third morning, is a true doctrine. But let it not be made to carry what does not belong to it. Tlie one important point in it is, that the soul of Christ did not remain in that world, but on the third day camo forth for the resurrection. Yet, be it remembered, our Lord was in paradise, tho blessed side of hades, whither the penitent thief accompanied him, as was promised on the cross. 2. Of Christ's employment in that world we have no intimation, unless A. D. 64. CHAPTER III. 213 in the present passage, which our in terpretation, necessitated by tho forco of tho word quickened, forbids. He entered that world as do other men, with the humble, prayerful cry upon his lips, " Father, into thy hands I commend my spirit," (Luke xxiii, 46,) and with the limitations of a man, as he had passed his whole earthly life. That saints and angels welcomed him as personally, though not yet official ly, victorious, and that he partook of a higher bliss than when on earth, we can well believe. But not even his human soul could bridge over the aw ful, impassable gulf between paradise and the prison-house of hades, of which Father Abraham said to the rich man, " They which would pass from hence to you, cannot; neither can they pass to us, that would come from thence." Luke xvi, 26. This is one of the inexorable laws of the realm of the dead, which some of the above-mentioned theories forget when they imagine Christ's human spirit crossing to preach to the lost, or the lost accepting salvation and passing the " great gulf " into paradise, which our Lord himself, in the words cited, declares impossible. 3. If Christ, in person, preached in hades to the antediluvians there im prisoned, by the well-known law, ex- cepiio probat regulam — the exception proves the rule — the specification of the persons to whom he preached, name ly, the disobedient of Noah's time, ex cludes all others from the message. This view suggests at once most se rious difficulties. Why preach to the antediluvians of Noah's time, whom St. Peter classes with fallen angels and Sodomites, reserved unto judg ment, (2 Pet. ii, 4^-9,) and not to all antediluvians? and, indeed, why to antediluvians alone, and not to all who have died disobedient? How should the selection be so effected as to exclude others from the hearing ? What was the nature of the procla mation ? Was it a message of wrath or of mercy 1 Ii salvation was offered, why to those particular sinners who had so persistently sinned against light and long-suffering, to the ex clusion of all other sinnors? And what would bo the judgment of those excluded upon the partial goodness which made so limited an oiler? Those aro pertinent questions that should be answered before the theory is accepted. 4. These representations of Christ entering the world of spirits as a tri umphant conqueror, and there doing the work of judge and saviour, over look the important fact that he was still in his state of humiliation. "Be ing found in fashion as a man, he humbled himself, and became obedi ent unto death, even the death of the cross." Phil, ii, 8. He had volunta rily gone down to the lowest depths of self-humiliation in his death on the cross, and there he remained un til the moment of his resurrection, the beginning of his exaltation. Death was conqueror, and still held him in its grasp. The shame of the cross was upon him. The curse which he took upon himself had crushed him in the sight of the universe; and he still lay under it where he fell. The atonement, in itself, was com plete in his dying ; but, however ex- ultingly the wonderful story, soon to be made glorious, might be told in paradise, its application, and the proc lamation of it as an accomplished and valid fact, required the precedent de liverance from the curse by the res urrection. Only so, as it seems to us, was tho " all power" (Matt, xxviii, 18) won to authoritatively condemn as judge, or to offer mercy as redeemer. Then, indeed, was he Conqueror and Lord; and with an authority to be gainsaid by none, his salvation could thenceforth be preached. Some, in deed, hold that his preaching in hades was after his resurrection; but not even that view can remove the diffi culties, nor can it he gathered from this passage. 5. The doctrine here dissented from is contrary to the whole tenor of Scrip ture, which confines its offers of salva tion to the present life, and connects the decisions of the final judgment with the characters and acts of men as they are in this world, and not as Ihey 214 I. PETER. A. D. 64, disobedient, 'when once the long- suffering of God waited in the days of Noah, while kthe ark was a preparing,1 wherein few, that is, eight souls were saved by water. 21 "The like figure whereunto even baptism cloth also now save us, (not the putting away of "the filth of the flesh, "but the answer of a good conscience toward God,) Pby the resurrection of Jesus Christ: i Gen. 6. 3, 5, 13. * Heb. 11. 7. 1 Gen 7. 7; 8. 18; 2 Pet. 2. 5. mEph. 5. 26. n Titus B, 5. oKom. 10. 10. p Chap. 1. 3. J Psa. 22 Who is gone into heaven, and 9 is on the right hand of God ; ' an gels and authorities and powers being made subject unto him. CHAPTER IV. FORASMUCH then aas Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind : for bhe that hath suf fered in the flesh hath ceased from may be formed after death. See Matt. vii, 21-23; x,32, 33; xxv, 31-46; Mark viii, 38 ; Luke xvi, 25, 26 ; Rom. ii, 6 ; 2 Cor. v, 10 ; Heb. ix, 27 ; Rev. ii, 10. An interpretation which is at war with the analogy of faith cannot be safe or true. 20. Disobedient— They disbelieved the preaching of Noah, and disobeyed his calls to repentance. Waited — Literally, was waiting ; and it contin ued to wait for their repenting through a hundred and twenty years, when the end came. Few — Only eight ; very few compared with the vast number that might have escaped. Were saved — From destruction by the flood, by means of the water which bore up the ark. 21. The like 6gure whereunto — Better, Which, in its antitype. The wa ter of the flood is the type, the thing prefiguring ; the water which becomes baptism is the antitype, the thing pre figured. Noah, believing and obeying, (Heb. xi, 7,) was saved by the type; us, believing and obeying, baptism, the antitype, is now saving. But the apostle is careful to assure us that bap tism saves, not by a mere external ap plication of water in cleansing the body, not the putting away of the filth of the flesh, but symbolically, representing the cleansing of the soul. "Baptismal regeneration," therefore, can be only a symbolical regeneration. The answer — The response of the soul consecrating itself to God, and earnestly seeking toward him for salvation. The word rioaiis both inquiry and answer, and is used for tho examination of 110. 1 : Rom. 8. 34 ; Eph. 1. 20 ; Col. 3. 1 ; Heb. 1. 3. rRom. 8. 38; 1 Cor. 15. 24; Eph. 1. 21. — oChap. 3. 18. — b Gal. 5. 24; Col. 3. 3, 5. candidates for baptism. The follow ing is a very early formula : " Dost thou separate thyself from Satan?" " I separate myself." " Dost thou de vote thyself to Christ?" "I devote myself." The answer then would be (see Bloomfield) the promise to live righteously and holily, so as to have a conscience void of offence toward God. This is the literal "regenera tion." By the resurrection — The risen Christ, with the Holy Spirit, baptizes and saves spiritually and real ly, and gives efficiency to baptism with water to save symbolically. 22. Gone into heaven — At his as cension, to take his place as crowned King, to send the Holy Spirit, and to exercise kingly power in bringing men to God. The right hand — The place of highest honour, to which God exalt ed him. See notes on Acts xii, 55, and Rom. viii, 34. Made subject — To him, the glorified God-man, as supreme Lord. Whether, as Steiger considers, the authorities be reigning authori ties, and the powers acting powers, we know not. But see notes ou Rom. viii, 38 ; Eph. i, 21 ; and Col. ii, 15. CHAPTER IV". 4. Christ's example, also, of holi ness to be followed, 1-6. 1. Christ hath suffered — Chapter iii, 18. Arm yourselves — As a sol dier called to a warfare. The same mind — The same thought and pur pose of suffering innocently and in God's cause, that Christ manifested. For — Some understand this clause, of the believer's identification with Chi'ist A. D. 64. CHAPTER IV. 215 sin; 2 "That ho no longer J should live the rest of his time in the flesh to the lusts of men, e but to the will of God. 3 fFor the time past of our life may suffice us Mo have wrought the will of the Gentiles, when we walked in lascivionsness, lusts, excess of wine, revellings, cRomans 14. 7. d Galatians 2. 20; chap ter 1. 11. (John 1. 13; Romans 6. 11; 2Co- rinthians 5. lo; James 1. 18. — /Ezekiel 44. 6; Acts 17. 30. iii his suffering and death, as in Romans vi, 7-11, and Galatians ii, 20. But this is too Pauline for St Peter's style of expression ; and, besides, the words hardly admit of it Referred to Christ himself, it states, as a fact, tho rest from sin that followed his suffering, and presents a valid reason for the arming, namely, that they, having the same purpose, should likewise have no more to do with sin. 2. That... live — Rather, so as no more to live; this the end in arming. Lusts of men — Making, not the base desires of ungodly men their law, but the will of God, and liis will alone, for the rest of their earthly life. 3. The will of the Gentiles — Bovh/ua, in contrast with 6e\yua, wiU of God. The latter has more of authority, the former is here more ex pressive of strong desire, which the Gentiles would persuade Christians to follow again as before conversion. But the apostle tells them, sufficient is the time past to have wrought that which they would have you still do, and may try to compel you to do. When we walked — Tho habitual Gentile conduct. The passage shows those addressed, even if Jews, had been liable to Gentile vices. La3- civiousness — Unbridled conduct; a general term, with its particulars fol lowing. Lusts — Sensual impurity. Excess of wine — Swillings of wine ; beastly drunkenness. Revellings — Night carousals; going, after supper, into the streets with torches, frolic, and drunken songs. Banquetings — Driul'ing bouts. Abominable — Law less. All idolatry is against God's banquetings, and abominable idol atries : 4 Wherein they think it strange that ye run not with tfiem to the same excess of riot, >' speak ing evil of you: 5 Who shall give account to him that is ready ' to judge the quick and the dead. tt For, for this cause k was the gos- tfEph. 2 2; 4. 17; 1 Thess. 4. 5; Tilus 3. 3' chap. 1. 14. A Acts 13. 45; IS. 6; chap. 3. 1& / Acts 10. 42 ; 17. 81 ; Horn. 14. II), 12 ; 1 Cor. 15. 51, 52 ; 2 Tim. 4. 1 ; J araes 5. 9. k Chap. 3. 19. law ; but in tins connexion, doubtless, are included the obscene and filthy practices at many of the idol feasts. 4. Think it strange — Arc surprised at tho strange sight of men who aie not rushing with them into the same sink of debauchery. Speaking evil — Literally, blaspheming : railing at them for their singularity, and slandering them as enemies of society; abusing Christianity for requiring a different life, and reviling the Christ whom they served. It was natural that these heathen should thus vent their vexa tion ; ungodly men sometimes do tho same thing now. 5. Give account — Since these prof ligates and rovilers must render an account to Christ, his maligned and suffering people may safely leave their vindication in his hands, following his own example, chapter ii, 23. Ready to judge — The blessed side of Christ's readiness for his second advent, St. Peter sets forth in his speech in Sol omon's porch. Acts iii, 19, 20. And he is, on his part, fully prepared to take his seat on the judgment throno, as he has ever been since the apostle wrote. Not the nearness of the event, but its certainty, is intended. The quick and the dead — It obviates no difficulty to take these words figura tively. They must, we think, be taken in their usual sense, as in Acts x, 42, Romans xiv, 9, and 2 Timothy iv, 1, meaning those who are living when Christ comes, and those who are then dead. 6. For— That the dead are to be judged, is the particular statement, tho reason for which is now to be as signed. For this cause— In view of 216 I. PETER. A. I). 64. pel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. 7 But "the end of all things is at hand : '" be ye therefore sober, J Matt. 24. 13; Rom. 13. 12; Phil. 4. 5; Heb. 10. 25; James 5. 8; 2 Pet. 3. 9; 1 John 2. 18. mMatt 26. 41; Luke 21. 34; Col. 4. 2; chapter 1. 13. n Col. 3. 14; Heb. 13. 1. the judgment. We agree with Alford that dead, here, is, as in verse 5, the .physically dead, and not, as Words worth, the "dead in sins;" but he is in error in holding its equal com prehension in both verses. For in verse 5 it is universal ; in this verse we are told, (literally,) it was evangel ized to deads — that is, that part of all the dead (note on Luke xx, 35) to whom the gospel was preached, saying nothing of that part to whom it was not preached. We reject the view of Alford and others that the reference is to a preaching of the gospel to men after death, which is nowhere taught in Scripture, and contradicts its whole tenor. The plain meaning is, that the gospel was preached to men when living, who are now dead; just as it would be perfectly correct to say that it was preached to saints in glory, or to souls that aro in perdition ; meaning, that it was preached to them when here on the earth. The aorist shows its cessation. We think, more over, that judged, in both verses, must refer to the same judge and tho same judgment-day. This sweeps away a whole clas3 of expositions. Judged according to men — The gospel is preached to men with reference to, and for the sake of, their living holily, and being prepared for the judgment. They who are dead when Christ comes, will be judged according to men who aro still in the flesh, that is, as sure ly, and upon the same righteous prin ciples, as they will be who aro living at his advent. Live according to God — A true, spiritual, and holy life in this world, aud a life of glory in heaven, even such a life as he re quires and gives to all who obey his gospel. and watch unto prayer. § "And above all things have fervent char ity among yourselves : for "charity 'shall cover the multitude of sins. 9 pUse hospitality one to another i without grudging. 10 ' As every o Prov. 10. 12 ; 1 Cor. 13.7: James 5. 20. 1 Or, will. pRom. 12. 13; Heb. 13. 2. gi Cor. 9. 7; Phil. 2. 14: Philemon 14. rRom, 12. 6; 1 Cor. 4. 7. 5. The coming end of all things, en forcing this law of holiness, 7-11. 7. The end of all things — Abso lutely, in the final consummation. To refer this to the destruction of Jeru salem, with Dr. Clarke and others, as sumes an unlikely interest in that event ou the part of those to whom St. Peter is writing, and furnishes no proper basis for the exhortations which follow. At hand — Not in time, but in the apostle's vivid conception of eternal realities. He has himself given us the divine arithmetic by winch ho reckons, (2 Pet. iii, 8, whore see notes ;) and the Holy Spirit, under whose in spiration he wrote, well knew that it was not literally near, and did not in spire him to write an untruth. Prac tically, to every man that end is very near, and it becomes us to walk daily with it in view. Sober — Self -re strained. Watch — So as to have the habit of prayer. The three belong together. These counsels are for per sonal life. 8. As to social relations, first of all stands intense love one for another. See notes on chap, i, 22, 23. Shall cover — Rather, covers, as with a man tle. -Sins — Not our own, but those of our brethren; their faults and offences, which love overlooks and forgives, re versing the too human rule of leniency for self and strictness for others. Tho Romanists vainly hold the apostle as meaning that deeds of benevolence to the poor procure pardon of sin, for, as Luther rightly says, " Faith only can eovor sin for thee before God." 9. Hospitality— As would often be necessary toward those who might be driven fporn home, or otherwise suf fering. Without grudging — Not murmuring at the cost or trouble. A. D. 64. CHAPTER IV. 217 man hath received 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 him speak as the oracles of God ; " if any man minister, let him do it as of the ability which God giveth; that "God in all things may be glorified through Jesus Christ: "to whom be praise eMatt. 24. 45; Luke 12. 42: 1 Cor. 4. 1; Titus 1. 7. ti Cor. 12. 4; Eph. 4. 11. Xl Jer. 23. 22 jiRom. 12. 6; 1 Cor. 3. 10. mi Eph. 5. 20; chap. 2. 5. 10. So also in the exercise of super natural gifts, referring to the charisms bestowed upon the primitive Christ ians, though doubtless including God's gifts of a temporal character. 1 Cor. xii, 4-11, 28. As good stewards — Put in trust, for the Lord's gracious purposes, with the precious gift, to be used for him in doing good to oth ers, and not for one's own personal and selfish ends. The rule is, accord ing as every man hath received, and applies to the use of our talents, money, influence, and whatever God has given. 11. Now follows a pair of specimens of the gifts just mentioned. If. . . speak — As a teacher, preacher, or ex- horter. Oracles of God — As com munications of God's doctrines, and not the speaker's own. In Rom. iii, 2 tlie phrase means God's revelations in the Holy Scriptures; and, for us, it has here the same practical import. Minister — The reference is not to the deacon distributing church alms, but to any service which one brother might render to another out of his own means. The ability which God giv eth — This, no more and no less, is the rule for the Church of all ages, and the measure of every man's duty in the kingdom of Christ. Rom. xii, 6-8. The apostle, perhaps, had in mind our Lord's parable of the talents. Matt. xxv, 14^-30. God . . . glorified — As he will be by such an entire consecration and employment by every man of his gift in doing all possible good to the souls and b.qdfes of men. To 'whom —Christ; for fp hjm as IJIediator be- and dominion for ever and ever. Amen. 12 Beloved, think it not strange concerning * the fiery trial which is to try you, as though some strange thing happened unto you: 13 * But rejoice, inasmuch as "ye are par takers of Christ's sufferings; Hhat, when his glory shall be revealed, ye may be glad also with exceed- »] Tim. 6. 16 ; chap. 5. 11 ; Rev. 1. 6. V 1 Cor. 3. 13. s Acts 5. 41 ; James 1. 2. — -a Rom. 8. 17 ; 2 Cor. 1. 7; Phil. 3. 10; Col. 1. 24; 2 Tim. 2. 12; chap. 5. 1, 10 ; liev. 1. 9. b Chap. 1. 5, 6. longs the glory of all good gifts be stowed and of their right use, and the power that empowers for doing good. 6. Special consideration of the persecution then imminent, with warnings as to the conduct appro priate, 12-19. Returning to the general subject in troduced at chap, iii, 13, the apostle reminds his readers that(l)they should expect to share Christ's glory as well as his sufferings, 12, 13; (2) they should see to it that tlieir sufferings are really for his sake, and not for crime, 14^16 ; and (3) that they will know but the beginning of God's judg ments, the terrible weight of which will fall on the ungodly, 17, 18. 12. Think it not strange — Be not surprised. The heathen were surprised (verse 4) at the life of Christians, but Christians need not be at persecution by the heathen. Fiery trial — The word means a burning, a being on fire, and the trying of metals by fire. It may mean here an actual suffering by fire, though perhaps only some severo trial which would be as if by fire. Bloomfield thinks there is an allusion to the questio, a torment by fire. Try you — See notes on chap, i, 7. The Greek shows that those addressed were then passing through trials, but the whole passage points to an increase in their severity. The Neronian persecu tion began A. D. 64. 13. Rejoice — Habitually. Partak ers of — In actual bodily suSerihgs for Christ's sake, thus identifying them with him. Then, at the time of the revelation of his glory, (chap, i, 7, 13,) 218 I. PETER. A. D. 64, ing joy. 14 "If ye be reproached for the name of Christ, happy are ye ; for the spirit of glory and of God resteth upon you: don their part he is evil spoken of, but on your part he is glorified. 15 But elet none of you suffer as a mur- c Matt. 5. 11; 2 Cor. 12.10; James 1.12: chap. 2. 19, 20; 3. 14 — d Chap. 2. 12; 3. 16. 6 Chap. 2.20. in the day of judgment, they will "also reign with him." 2 Tim. ii, 12. Be glad — Better, rejoice. The first re joice is in sorrow and pain: this is with triumphant exultation. 14. Reproached — Railed at and as sailed with opprobrious epithets. The apostle doubtless alludes to our Lord's words in Matt, v, 11. Happy — Bless ed. See notes on chap, iii, 14. The Spirit — The Holy Spirit, who rested on Christ, resteth upon you, filling your souls with glory and the pres ence of God. A blessed compensa tion truly for the patient endurance of unmerited reproaches. Evil spoken of — On the part of the persecutors Christ is blasphemed; on the part of the reviled Christians he is glorified. 15. Their sufferings must be for the name of Christ. To emphasize this, the s61emn charge follows to see to it, for the sake of both themselves and the cause, that none suffer, bodily or by reproach, for any wicked crime. An evil doer — Guilty of misdemean our. Busybody. . . matters — The ad monition is good, taking the ordinary view of it. Robinson defines, an over seer of other men's matters ; perhaps an indiscreet zealot against heathen man ners and customs. But as the apostle is specifying offences against civil law, it seems better, with Lardner and others, to understand it of political busybodies, or factious, seditious per sons. How faithfully this injunction was heeded by the early Christians may be estimated from the testimony of Pliny's letter to the Emperor Tra jan, some forty-live years later. After saying that they were charged with no other crime than tho being Christ ian, he adds : " They affirmed that the whole of their fault or error lay in derer, or as a thief, or as an evil doer, for as a busybody in other men's matters. 16 Yet if any man suffer as a Christian, let him not be ashamed; shut let him glorify God on this behalf. 17 For the time is come h that judgment must fi Thess. 4. 11 ; 1 Tim. 5. 13. g Acts 5. 41. A Isa. 10. 12; Jer. 25. 29; 49. 12; Ezra 9. 6; Mai. 3. 5. this — that they were wont to meet to gether on a stated day before it was light, and sing among themselves al ternately a hymn to Christ, as to God, and bind themselves by an oath, not to the commission of any wickedness, but not to be guilty of theft, or rob bery, or adultery ; never to falsify their word, nor to deny a pledge committed to them when called upon to return it. When these things were performed it was their custom to separate, and then to come together to a meal whicli they ate in common." 16. If ... Christian — The epithet is found in only two other places, Acts xi, 26, xxvi, 28. It seems to have at this time become the common name applied in heathen communities to the followers of Jesus, but always with contempt and scorn. Still, it does not appear to have been adopted among themselves. The apostle exhorts that if any one of them is accused of being a Christian, however much it may bite or sting, he bo not ashamed, as sensitive natures might easily be. Doubtless thero were those, as there may be now, who could more bravely be tossed to the lions than endure the taunt. On this behalf— Rather, with the best texts, in this name. Accent the name, and glorify God in wearing it as a badge of the highest honour. Perhaps St. Peter was thinking of his own rejoicing that he was counted worthy to suffer shame for the name of Christ. Acts v, 40, 41. 17. The time — The season, the fit time, for God's judicial dealings with a wicked and corrupt world. Tlie apostle saw that the times were ripe for the stretching forth of tho divine hand in terrible chastonings. Judg ment — That severe trial which doter- A. D. 64. CHAPTER IV. 219 begin at the house of God: and 'if it first begin at u.«, v what shall the end be of them that obey not the gospel of God? 1§ 'And if the righteous scarcely be saved, where shall the ungodly and the sinner appear ? 19 Wherefore, let them that suffer according to the will of God "commit the keeping of their iLuke 23. 31. tLuke 10. 12, 14. 1 Prov. 11. 31 ; Luke 23. 31. m Psa. 31. 5 ; Luke 23. 46 ; minos character through afflictions and distresses, purifying, as in a furnace, those who endure the test, and over whelming the wicked with destruction. The apostle says, It is now the season of the beginning of this work at the house of God. The divine rule is to always begin his work of discipline and punishment with his own people. Isa. x, 12, 13; Ezek. ix, 6 ; Jer. xxv, 29 ; xlix, 12. House of God — The us in the next verse, the " spiritual house " of chap, ii, 5, tie " Church of the liv ing God " of 1 Tim. hi, 15, and the " whose house are we " of Heb. iii, 6. There appears no special reference to the Jewish temple or to the destruc tion of Jerusalem. If it first begin at us — The sufferings of the righteous proceed from God's judgment, for the purpose of chastening, (Heb. xii, 6 ;) and they should, therefore, glorify God in them ; but that judgment does not end with them, for it proceeds on ward from them to the wicked. H he deal thus with his faithful people who obey his gospel, how terribly will he deal with them that obey it not, and scorn the Christ in whom it commands them to believe 1 It may be delayed ; it may seem to be escaped ; they may prosper and attain high honor and power by their iniquity, and die calm ly in their beds ; but the awful, over whelming end will surely come. 18. Scarcely be saved — So severe the persecution, so terrible the trial, bo powerful the influences to apostasy, and so weak his own nature, that the Christian will with difficulty endure to the end and be saved in heaven ; but if he hold to his faith in Christ, his salvation is absolutely certain. The ungodly and the sinner — Not souls to him in well doing, as unto a faithful Creator. CHAPTER V. THE elders which are among you I exhort, who am also "an elder, and ba witness of the suffer ings of Christ, and also ° a partaker of the glory that shall be revealed : 2 Tim. 1.11— a Philem. 9. b Luke 21. 48 ; Acts 1. 6. 22 ; 5. 32 ; 10. 39.— a Rom. 8. 17, 18 ; Rev. 1. 9. two classes, but one ; he who is utterly the opposite of God in character and life, and a regardless transgressor of his law, making no effort to be saved. The question imphes a strong denial that he will be saved at all. 19. That suffer — In this time of dis tress. Will of God — As shown in his providential dealings. Commit — With most absolute, unfaltering trust, whatever befalls. Their souls — Their bodies and lives, indeed, but especially their souls, joining all holy obedience to their faith, so that they would be filled with his Spirit and kept from forsaking Christ in the hour of peril ; and, if their lives were lost, they would be saved in heaven. A faithful Cre ator — Who, with all his wisdom, pow er, and love, is forever faithful to his faithful covenant people. CHAPTER V. 7. Exhortations to the elders, and also to the Church, 1-0. 1. The elders — Officially so, hav ing pastoral charge in the local churches. In times of persecution, much depended on their prudence and fidelity. Tregelles and Alford insert here a therefore. Also an elder — Better, a fellow elder, holding a common office with them. Witness — To tes tify to the sufferings of Christ, as in chapter iv, 1. The word does not mean eye-witness, as. Alford puts it, although St. Peter doubtless did see his suffering Lord on the cross. Luke xxiii, 49. A partaker of the glory — By virtue of the condition of his joint-heirship with Christ, "if so be that we suffer with him, that wo may be also glorified together." Rom. viii, 17. Be revealed — In heaven. 220 I. PETER. A. D. 64. 2 '•Feed the flock of God "which is among you, taking the oversight thereof, '-'not by constraint, but willingly ; fnot for filthy lucre, but of a ready miud ; 3 Neither as 2s being lords over h God's heri tage, but 'being ensamples to the d John 21. 15-17 ; Acts 20. 28. 1 Or, as m itch as in you is. ei Cor. 9. 17. — -fi Tim. 3. o, 8; Titus i. 7. 2 Or, overruling. pEzra 34. 4; Watt. 20. 25, 26 • 1 Cor. 3. 9 ; 2 Cor. 1. 24. Thus solemn./ and tenderly does the apostle prepare the way for his exhor tation. 2. Feed the flock — Rather, Tend the flock. The flock is the Church, and belongs to God ; the work of the elders is to tend it as shepherds, guid ing, teaching, watching, feeding. It can hardly he that there was not pres ent in St. Peter's mind the memorable scene on the shore of the Sea of Galilee, (John xxi, 15-17,) in which Jesus used to him nearly the same words : " Tend my sheep." All that it meant as addressed to him, it means here as addressed to the elders. Taking. . . thereof — Overseeing, superintending, doing the work of bishops. The time had not then come when, as in a more complete organization of the Church, the designation of Bishop was spe cially given to the president of the presbyters. How this oversight should be exercised, is specified in three particulars, negatively and posi tively: (1) As to the spirit, not by constraint, as if under compulsion or necessity, and against the will, as might naturally be the ease in view of the weightier burdens or the great er exposure to the malice of persecut ors; but willingly, freely, and with the fulness of consecrated souls. (2) The motive. Not for filthy lucre — Base gain. It is, indeed, the Lord's ordinance that " they which preach the gospel should live of the gospel," (1 Cor. ix, 14,) but base is the minis ter who makes the money gained his motive. Ready mind — With alacrity and zeal, from love of the Church and of souls. 3. As (3) to manner. Neither . . . lords over — Not as lording it. History flock. 4 And when kthe chief Shepherd sliall appear, ye shall receive 'a crown of glory mthat fadeth not away. 5 Likewise, ye younger, submit yourselves unto the elder. Yea, "all of yon be sub ject one to another, and be clothed A Psa. 33. 12; 74. 2. j Phil. 3. 17; 2 Thess. 3. 9 ; 1 Tim. 4. 12 ; Titos 2. 7. * Heb. 1? 20 1 1 Cor. 9. 25 ; 2 Tim. 4. 8 ; James 1. 12. m Chap. 1. 4. »Rom. 12. 10; Eph. 5. 21; PhiL 2. 3. furnishes, a sad commentary on this injunction in the pretended successors of St. Peter in the papal chair claim ing to be apostolic lords, vicegerents of Christ, with supreme authority over all kings, kingdoms, and people, and addressed as Most Holy Lord, aud, Our Lord God the Pope. Heritage — The word means a portion assigned by lot ; and thence an assignment by any means. It here is the portions of the Church committed to the charge of the elders severally. But. ..en- samples — Patterns of holy living in stead of lordly tyrants. 4. The chief Shepherd — "Our Lord Jesus, that great Shepherd of the sheep," (Heb. xiii, 20,) whose is the flock, and to whom all pastors must give account. A crown — Rather, the crown; tlie amaranthine crown of glory, a crown as if made of glory, and, like the amaranth, or everlasting flower, unfading. Such bliss will the faithful pastor receive when Christ shall appear at his sec- 6nd advent. 5. Ye younger — Not simply young er in years, as opposed to elder, which must here mean, as in verse 1, elders in office. Many understand tie laity, the rest of tlie congregation, to he meant, upon whom obedience to their ministers is enjoined, as in Heb. xiii, 17 ; others, the deacons, or at least a class of ministers inferior and subor dinate to the presbyters. The clear distinction made, and a comparison with Luke xxii, 26, 27, where the " greater " and " younger " are similar ly opposed, would seem to confirm this view. All. . .clothed with hu- militv— Both pastors and people are to use their relative positions for the A. D. 64. CHAPTER V. 221 with humility : for ° God resisteth the proud, and ' giveth grace to the humble. 6 q Humble your selves therefore under the mighty hand of God, that he may exalt you in due time: 7 'Casting all your care upon him ; for he caretli for you. 8 'Be sober, be vigi- o Jas. 4. 6. p Isa. 57. 15 ; 66. 2. g Jas. 4.10. rPsa. 37. 5; 55. 21: Matt. 6. 25; Luke 12. 11; Phil. 4.6; Heb.l&o.— *Luke21.34; 1 Thess. 5.6; service and benefit of one another, as belonging to a common brother hood. The Greek for clothed is very significant. It refers to a long, coarse apron, or garment, that was worn by servants as a badge of service. As a servant girded himself with it for his work, so are Christians to put on hu mility, both in spirit and demeanour, that they may serve one another. Al ford suggests that the allusion is to our Lord's girding himself with a towel and washing his disciples' feet. John xiii, 4, 5. God resisteth — Sets himself in battle array against the proud, as they, in their arrogance, are set against him or his people. See Prov. iii, 34. 6. Humble yourselves therefore — Because God thus resists the proud and gives grace to the lowly-minded, enabling them to endure, and lifting them up in times of trouble and per secution, they are exhorted to receive with perfect submission all things that befall them under the govern ment of the Lord, in the full assurance that soon or late, in his own way and time, he will exalt them in the re moval of the trouble, or in taking them to himselt 7. Casting — Aorist : Pasting off up on, once for all: casting off from yourselves the whole of your care and anxiety, and reposing it upon him. This does not mean every care as it arises, but it goes further back, to the laying of ourselves, with all that pertains to us, in God's hands, in the fulness of a surrendering faith. If then some new subject of care arises, faith at once recognises it as belong ing not to us but to him. So does most blessed, heavenly peace, reign within, under the knowledge that God careth lant ; because ' your adversary the devil, as a roaring lion, walketh about, seeking whom he may de vour: 9" Whom resist steadfast in the faith, "knowing that the same afflictions are accomplished in your brethren that are in the world. 10 But the God of all grace, "who chap. 4. 7. — t Job 1. 7 ; 2. 2 ; Luke 22. 31 ; Rev. 12. 12. a Eph. 6.11; James 4. 7. » Actsl4.22; I Thess.3.3; 2Tim.3.12. w 1 Cor.1.9; 1 Tim.6.12. for us, which is tho reason for our not bearing the burden ourselves. 8. Be sober — Circumspect, watch ful. Be vigilant — Wide awake : and with good reason for both precepts. Your adversary — Tho adversary of you, in particular. The word means the adverse party in a suit ; an accuser in a court of law. The devil — Satan, prince of the devils ; not, now, as the subtle serpent oran angel of light, hut as a terrible lion, roaring through hun ger, and raging to destroy. Walketh about — Up and down in tho earth, as in Job ii, 1 ; but just now, in particu lar, in Pontus and the adjacent coun tries. That Satan's proper dwelling- place is in the abyss does not prevent his appearing on the earth. His errand at this time was, as chief per secutor, to rouse persecutors, and uso them as his instruments to frighten Christians from their faith, or, in case of failure, to destroy them. The apostle well knew the value of his warning, for he had once himself, from not heeding it as given by Christ, denied his Lord. 9. Whom resist — Stand against him to the very last. Never surren der or compromise. Steadfast — Solid and immovable in faith in Christ, the sure means of victory. Nor must they think their case an exception, for they knew that the same persecutions were carried on among their brethren throughout the world. The Christ ian name was everywhere hated. 8. Benedictions, salutations, and conclusion, 10-14. •10. Over against the fearful picturo just drawn is tho brighter one of eternal glory. The God...graoe 222 I. PETER. A. D. 64. hath called us unto his eternal glory by Christ Jesus, after that ye have suffered 'awhile, ?make you per fect, "stablish, strengthen, settle you. 11 "To him be glory and do minion for ever and ever. Amen. 12 bBy Silvanus, a faithful brother unto you, as I suppose, I have "written briefly, exhorting, and xi Cor. 4. 17; ciiap. 1. 6. 2/ Heb. 13. 81; Jude 24. e 2 Thess. 2. 17 ; 3. 3. a Chap. 4.11 ; Rev. 1. 6. bi Cor. 1. 19. cHeb. 13. 22. — The fountain and giver of grace, all needed grace, and grace for every oc casion. That he called us is proof of his grace, while both the grace and tho call are through the merit of Christ Jesus, and the ultimate pur pose of both is, to bring all who obe diently accept the call, and faithfully use the grace, unto his eternal glory. But the road to that glory lies through tribulations ; and in the fire of suffer ing, grace often does its most perfect work. Suffered awhile — Suffered a little, either in time or in amount. If the former, how short the suffering prelude to the eternity of glory; if the latter, how light the affliction in view of the "far more exceeding and eternal weight of glory I " 2 Cor. iv, 17. Make you perfect— So that in your religious life will remain no defect. In the best texts, these verbs are fu ture. Will himself make you perfect. Stablish — Make you firm in all duty. Strengthen — By giving inward pow er. Settle — Ground you, making you immovable. 11. To him — Tho God of all grace. Be glory — Por this abundant grace. Dominion — Tho might shown in per forming what is thus promised. 12. Silvanus — Doubtless the com panion of St. Paul named in 1 Thess. i, 1, and elsewhere, and the Silas of the Acts. He accompanied St. Paul (Acts xv, 40) on his second mission ary tour through Asia Minor, beeoin- testifying dthat this is the true grace of God wherein ye stand. 13 The church that is at Babylon, elected together with you, saluteth you ; and so doth ' Marcus my son. 14 ' Greet ye one another with a kiss of charity. ^Peace be with you all that are in Christ Jesus. Amen. d Acts 20. 24 ; 1 Cor. 15. 1 ; 2 Peter 1. 12. 6 Acts 12. 12. -fRom. 16. 16 ; 1 Cor.16. 20 ; 2 Cor. 13. 12 ; 1 Thess. 5. 26. g Eph. 6. 23. ing personally known to many of the Churches. As I suppose — As I judge him to be. St. Peter's want of personal knowledge of Silvanus's rela tion to the Asiatic Churches, explains this modest yet full endorsement of him as unto you the faithful brother. Written briefly — St. Paul's longer epistle to the Hebrews was " in few words." Heb. xiii, 22. Exhorting — In which the epistle largely abounds. Testifying — And he was competent to give the testimony, that this grace in which they had been instructed, and in which they were then stand ing, is the true grace of God. 13. The Church. . .with you— Literally, The co-elect at Babylon. Some, as Alford, understand Peter's wife. 1 Cor. ix, 5. Most expositors under stand tlie Church, which, indeed, the Sinaitie MS. inserts. Wordsworth would read the co-elect dispersion at Babylon, as the epistle is addressed to tlie elect dispersion in Pontus, Gala tia, Cappadocia, Asia, and Bythinia. This seems the most reasonable. Babylon — See Introduction. Mar. eus my son — Literally so, if the pre vious clause refers to the apostle's wife. Otherwise, John Mark the evangelist, the follower and disciple of St. Peter. 14. A kiss of charity — In token of Christian love, exchanged only be tween persons of the same sex. See note on Rom. xvi, 16. INTRODUCTION TO TIIB SECOND EPISTLE OF PETER. The external evidence of St. Peter's authorship of this epistle is not strong. Several of the Fathers, as Clement of Rome, Hennas, Justin Martyr, Hippolytus, Theophilus of Antioch, and Irenseus, use expres sions strikingly similar to some found in the epistle, which may have been quotations from it, and, again, may have been phraseology cur rent among Chiistians, or allusions to the Old Testament. The Apol ogy of Melito, however, refers to the final conflagration in terms that seem evidently based on chap, iii, 6, 7. In the Latin translation of Origen by Rufinus, the epistle is twice quoted ; but Eusebius cites him as doubting it, and in his works extant in Greek he impliedly excludes it. Firmilian, in the third century, in a letter to Cyprian, says, "The blessed apostles, Peter and Paul, in their epistles cursed heretics ; " and only in the second does St. Peter denounce them. Eusebius classes it with the doubtful. Jerome says, St. Peter "wrote two epistles, the second of which is by most denied to be his, on ac count of its difference in style from the first." It was accepted by the Council of Laodicea, A. D. 367, and by the Council of Carthage, A. D. 397, and by most of the writers of the fourth century. It is not in the Muratorian canon, or in the Peshito ; yet it is inserted as an accepted book in the chief ancient catalogues. After the fourth cen tury, its acceptance became universal; but at the Reformation the question was taken up anew. At the present time it is accepted by most anti-Rationalists. The historical argument against the authenticity of the epistle rests chiefly, except as stated by Jerome, on omission. No ancient writer denies St. Peter's authorship on historical grounds. Tho epistle ex isted; it also had external credentials by which it was authenticated, or it could not have been anywhere received. From its character it is evi dently a document which would come slowly into circulation, and be less frequently cited than some others. Jerome's statement suggests the real difficulty, which seems to have originated at Alexandria. The internal evidence, however, is. very strong. The epistle, in its first words, claims to have been written by St. Peter; and it asserts it- 224 INTRODUCTION TO SECOND EPISTLE OF X~J.J IXJli. self as a " second epistle" of the same author, written to tbe same peo pie, and with a like purpose. Chap, iii, 1. The writer declares him self to have been an eye-witness of the glory of the transfiguration, and tc, have heard the "voice" which came "from the excellent glory." Only St. Peter, or a most daring impostor, could have been the author; and that a forgery so glaring could have escaped detec tion on its first appearance seems hardly conceivable. Moreover, a comparison of the Greek text shows peculiar words and terms com mon to the two epistles, and also certain words that belong to St. Peter, as seen by his speeches in the Acts, which go very far in favor of an identity of authorship. The "difference in style," which incited the doubts of the Alexan drian critics, is no more than might be expected from the difference in the subjects treated. In the first, it is the encouragement and as surance of loving and rejoicing believers, by the familiar truths of the gospel, especially the redemption by Christ and the hope of the glory to be revealed. The style and diction are those of the tender, sym pathetic pastor. In tho second, the apostle has his eye upon here tics, deniers of the lordship of Christ, rebels against his authority, subverters of the gospel, and scoffers at his predicted advent. His purpose is, to build up against the error by firmly asserting the oppos ing truth, and to expose and denounce the principles aud conduct of those who were undermining the very foundations of the gospel. Naturally, instead of the "Christ" and "Jesus Christ" — not once using Saviour — of the first epistle, he declares him in the second, as " Jesus our Lord, " " the Lord and Saviour, " and " our Lord and Saviour Jesus Christ,'' always careful to assert his high dignity. In the first epistle, the second advent is "the revelation of Christ" for the glory and joy of his saints; in the second, it is presented in tlie sterner as pect of "the clay of judgment," "the day of the Lord," and "the day of God," when fit retribution shall fall upon the corrupt and the scornful. Equally different is the light in which the gospel. is viewed. In the first, the attention of the reader is fixed upon hope, salvation, grace, truth, and the word of truth: in the second, "the knowledge of our Lord Jesus Christ" is fundamental to all spiritual life, and an increasing knowledge of him is essential to genuine spiritual character and growth ; while a departure from it leads to the destruction so forcibly described. The 'intiiiomian "false teachers" of this epistle were Gnostics; but they cannot be identified with any one of the several classes of heretics that at a later day developed more or less of their characteristics. Those sects were as yet existing only in the germ; but there was an agreement in the fundamental principle that all evil resided in matter. INTRODUCTION TO SECOND EPISTLE OF PETER. 225 There is a singular unanimity among the Fathers in ascribing the origin of these heresies to Simon Magus. St. Paul early discerned the begin ning of the evil that threatened the Church, and failed not to sound the alarm. Acts xx, 29 ; 1 Tim. iv, 1-3 ; 2 Tim. iii, 1-5. St. Peter, too, saw the inevitable tendency of the prevalent speculations, as well as the tainted fruit already borne, aud in brave, earnest words predicted the terrible consequent demoralization and corruption, hoping, as is evident from his concluding words, to check the error by holding his brethren to the gospel. If, as seems probable, St. Peter was arrested at Babylon, that must have been the place of the writing of the epistle. We place it in the last year of his life, and among his closing labors — probably late ia A. D. 67 or early in A. D. 68. Vol. V.— 15 PLAN OF THE EPISTLE. I. Earnest appeal foe Christian gbaces akd solemn ihi- GENCE i, 1-21 1. Peter's address to those of like faith; and benediction. i, 1. 3 2. God's great gifts and promises call for rich Christian culture and graces i, 3-9 3. And for diligence to secure our election and heavenly entrance i, 10, 11 4. Hence, this his solemn apostolic reminder, specially in view of his near decease i, 12-1 5 5. For no fable is our gospel; being confirmed by the transfiguration voice i, 16-18 6. And by more sure Spirit-moved prophecy i, 19-21 II. Warning against false teachers soon to appear. ......... ii, 1-22 1. Their doctrine, influence, and doom ii, 1-3 2. Certainty of their punishment shown from three his toric precedents ii, 4^-12 a. First case — The fallen angels ii, 4 b. Second case — The antediluvians ii, 5 c. Third case — The cities of the plain ji, 6 3. Their viciousness of life ii, 13-18 4. Their corruption and utter apostasy ii, 19-22 III. The error of expecting an immediate advent corrected.. . hi, 1-18 1. Fatal error of expecting Christ's immediate coming, from the immediateness in the terms in which it is predicted ji^ i_i3 2. By the true interpretation of time in the prophecies of the second advent believers may be preserved from apostasy, and attain salvation iii, 11^18 THE SECOND EPISTLE GENEEAL OF PETEE. CHAPTER I. SIMON ' Peter, a servant and an apostle of Jesus Christ, to them that have obtained "like precious faith with us through the right- 10r, Symeon, Acts 15. 14. 2 Cor. 4. 13; Eph. 1. 5; Titus 1. 4. I Rom. 1. 12; CHAPTER I. I. Earnest appeal for Christian graces and solemn diligence, 1-21. 1. Peter's address to those of like faith; and benediction, 1, 2. 1. Simon — Greek, Symeon, used only here and by James in Acts xv, 14. Servant—So St. Paul, Bom. it l. An apostle — See on 1 Pet. i, 1. The assertion of apostohc authority is here eminently important in view of the purpose to set forth the true doc trine of Christ in opposition to the heresies of false teachers. To them — The same persons primarily as are addressed in the first epistle, (chap. iii, 1,) yet including all behevers in Christ. It is, thence, a, catholic epis tle. Have obtained — As a gracious gift, as if by divine allotment. Like precious faith — A faith of equal value with that which the apostles them selves possessed, procuring the same salvation and on the same terms. Through the righteousness — Itath- er, in the righteousness. Righteous ness is not the instrument by which faith results, but the element in which it rests. Nor do we understand by it God's attribute of righteousness, or his righteous way of dealing, but the righteousness which he gives to the believer. To those in this state of salvation this epistle is addressed. Of God and our Saviour — In the En glish form the first term signifies the Father and tho second the Son ; hut the eousness ¦ of God and our Saviour Jesus Christ: 2 b Grace and peace be multiplied unto you through the knowledge of God, and of Je sus our Lord, 3 According as^his divine pow- 2 Greek, of our God and Saviour, Titus 2. 13. — b Dan. 4. 1 ; 6. 25 ; 1 Peter 1. 2 ; Jude 2. Greek requires us to read, Of our God and Saviour Jesus Christ, thus identify ing God with Christ. Note on Titus i, 3. At the outset the apostle as serts the Godhead of Christ, in view of the errorists against whom he is writing. 2. Grace — In which the believer lives. Peace — Its fruit. Be multi plied — With this prayer for increase agrees the final exhortation to growth, in chap, iii, 18. Through the knowl edge — 'Eiclyvuotc, knowledge upon, full knowledge ; the keynote of the epistle. It occurs, also, in verses 3, 8, and chap. ii, 20. Of God— The Father, who is truly known only as revealed in the Son. Of Jesus our Lord — The Saviour, who is also supreme Lord. This unusual expression, found only here and in Romans iv, 24, lifts the standard against the deniers of chap ter ii, 1. This knowledge is both doc trinal and experimental. It lies at the foundation of all true rehgion, and is the element in which all grace and peace begin and grow. Moreovor, in crease of the knowledge is the indis pensable condition of increase in the grace. 2. God's great gifts and promises call for rich Christian culture and graces, 3-9. 3. A proper punctuation commences here a new sentence, which extends through verse 1. According as — Rather, Forasmuch as; laying the foundation for the exhortation in 228 II. PETER. A. D. 67. er hath given unto us all things that pertain unto life and god liness, "through the knowledge of him dthat hath called us sto glory and virtue: 4 e Whereby are given unto us exceeding great c John 17. 3. di Thess. 2. 12; 4. 7; 2 Thess. 2. 14 ; 2 Tim. 1. 9 ; 1 Pet. 2. 9 ; 3. 9. 3 Or, by. verses 5-7. Given... us all things ¦ — Whatever pertains to the work of salvation and the life of holiness is God's gracious gift, originating in, and bestowed by, him. The all things is, in the Greek, emphatic, and must be taken in the broadest sense, as includ ing whatever is in any way connected with raising us up from the death and ruin of sin to the fulness of the glory of heaven. They are brought to us by his divine power ; probably referring less to its operation in their provision, as in the incarnation and resurrection, than to it in the actual gift of salvation. Life — Spiritual life. Godliness — Reverential piety toward God. The two words express inward and outward holiness. Through the knowledge — No mystical rites or superstitipus observances can obtain the least of the all things : the de clared and successful instrument is knowledge, the coming to a full knowledge. Grace and power are the supernatural essentials to holi ness, but they work through the truth received, and in accord with our ra tional nature. Him that hath called us — God, yet, nevertheless, our God amd Saviour Jesus Christ, as in verse 1 , and especially because verse 8 defines the knowledge as of our Lord Jesus Christ. To glory and virtue ¦ — The best texts agree in reading, By his ovm glory and virtue. Glory belongs to his Godhead : vir tue is, as in the Greek of 1 Pet ii, 9, his moral excellence and perfections. By all the attributes of his nature he called us to the blessings of the gospel. 4. Whereby — By which, namely, his own glory and virtue. Are given — Better, lie hath given. He who called us has also, by the same in struments, supplied the means of at taining the object of the call. Ex- and precious promises; that by these ye might be 'partakers of the divine nature, & having es caped the corruption that is in the world through lust. 5 And besides this, h giving all diligence, ei Cor. 7. 1. — /2Cor. 3. 18; Eph. 4. 24; Heb. 12. 10 ; 1 John 3. 2. g Ch. 2. 18, 20. A Ch. 3.18. ceeding great — Rather, the greatest; greater cannot easily be conceived. Precious — Of inestimable value in themselves, and costly in their price. The' promises are not Old Testament promises of gospel blessings, but gen eral promises contained in the gospel itself, such as of pardon of sin to the penitent, the ever-availing atonement and powerful intercession of Christ, and the renewing and sanctifying Spirit. That by these — By means of these promises, heartily believed in and fulfilled. Ye might be — Rather, Te may become; for it is to be com pleted as well as begun. The apostle now changes from the us hitherto used, meaning Christians in general, to ye, bringing the grand aim of these glorious promises directly home to his readers. Partakers of the di vine nature — Pantheism holds that we, and indeed all things, are a part of God. Buddhism teaches the highest perfection to be absorption into God, ultimating in nonentity. Christianity, by the divine presence in us, makes us like God in holiness, love, and all the characteristics of his moral nature. This is Christian perfection. Begin ning in the new birth, its advancement and completion are by the promises, which belong to the all things; so that most truly does divine power work out for faithful behevers the divine nature. Fundamental to all, however, is the fleeing away from, the renunciation of, the moral corruption that so widely befouls the world, and that has its source in base, wicked lust. God's call is to purity : that of the false teachers is to corruption. Chap, ii, 18. 6. And besides this — Rather, Even for this very reason. Giving — The Greek moans, bringing in by the side of. God has done his part, as shown in A. D. 67. CHAPTER I. 229 add to your faith virtue; and to virtue, 'knowledge; 6 And to knowledge, k temperance; and to temperance, patieuce; and to pa tience, godliness; 7 And to god liness, brotherly kindness; and 'to brotherly kindness, charity. 8 For if these things be in you, and ii Peter 3. 7. SActs 21. 25; 1 Coiinlhinns 9. 25; Galatians 5. 23; Titus 1. 8. 1 Galatians 6. lt; 1 Thess. 3. 12: 5. 15 ; Uohn 4. 21. verses 3, 4 ; now do you do your part in bringing your own diligence into action by the side of what he has doue. Add to your faith — Rather, furnish in your faith; that is, in the exorcise of your faith furnish, besides it, virtue. The verb originally means to furnish the musicians and equip ments of a chorus. In this choir of Christian graces each added one, as Bengel suggests, prepares for the next, and corrects and perfects that which precedes. Faith is already in posses sion, (verse 1 ; ) but faith may become feeble or antinomian. Therefore, in its exercise, furnish virtue, or all moral excellence, especially courage to do and suffer. Lest virtue, un guarded, should be impulsive or rash, furnish in it knowledge of God, truth, self, and duty. 6. Knowledge, perverted, may be come conceited and self-indulgent, as in the idol feasts at Corinth, (1 Cor. viii, 1, 10,) and in the teachings of the Gnostics; in your knowledge, therefore, furnish temperance — self- control — by which all desires and pas sions shall be held in proper check, often even to total abstinence, as, for instance, in intoxicating drinks. The question of amusements falls under this rule. But as severe self-control may become ascetic and intolerant, it must be tempered by patience, or patient endurance ; and in exercising patience, to guard against a stoical apathy or indifference, furnish godliness, fear ing, trusting, and communing with God. 1. Godliness, unguarded, becomes morose and estranged from brethren, and loves its own solitude; therefore, in your godliness furnish brotherly kindness, or rather, brotherly love. \ abound, they make you that ye shall neither be ''barren ,nnor un fruitful in the knowledge of our Lord Jesus Christ. 9 But he that lacketh these things "is blind, and cannot see afar off, and hath for gotten that he was "purged from his old sins. 4 Greek, idle. m John 15. 2 ; Titus 3. 14. ni John 2.9,11. — o Ephesians 5.26; Hebiewt 9.11; Uohn 1.7. And lest this become narrow and bigoted, in your love of the Christian brotherhood, furnish charity, a love that looks out beyond and embraces all mankind. Of these graces, love, then, is the crown. The order is not that of succession, for they all grow together, and are all essential to a full symmetrical Christian character. 8. These things — The graces just enumerated. Be in you — Not merely existing, but residing. Abound — In crease and grow, as they ought and will, if, while God does his part, we are careful to do ours toward becom ing partakers of the divine nature. They make you — Such is their'true function. Sanctification is by faith, indeed, but these things must accom pany the faith. Barren — Better, In active. In the knowledge — Rather, Toward the full knowledge. This is the goal. The culture and increase of these graces leave no room for idle dreams ; and work produces its fruit in » true progress toward the perfect knowl edge of our Lord, the Sovereign; Je sus, the Saviour; Christ, the Messiah. 9. But — For ; enforcing ver. 8 from the contrary view. He that lack eth these things — Literally, To wltjm these things are not present; making a sharp contrast with be in you, in verse 8. They should supplement faith, but do not. Is blind — To God's law of holiness, and self-blindod by his own neglect. Cannot see afar off — Literally, is near-sighted. He sees only things near by — as tho present moment and personal gratification; and constant looking at objects close to the eyes destroys the power of see ing those at a distance. And hath for gotten. . .purged — Literally, Having 230 II. PETER. A. D. 67. 10 Wherefore the rather, breth ren, give diligence rto make your calling and election sure: for if ye do these things, iye shall never fall: 11 For so an entrance shall be ministered unto you abundant ly into the everlasting kiugdom of our Lord and Saviour Jesus Christ. pi John 3. 19. ffChap. 3. 17. r-Rom. 15. 14, 15 ; Phil. 3. 1 ; chap. 3. 1 ; 1 John 2. 21 ; Jude 5. received forgetfulness of the purification of his former sins. The simple falling out of memory of so momentous an event as the soul's cleansing from sin, is sad ; but here is lethean forgetful ness inflicted by a judicial hand. So backsliders sometimes come to deny that they were ever pardoned. 3. And for diligence to secure our election and heavenly entrance, 10,11. 10. Give diligence — In ceaseless effort, because of what has just been urged, and of the promised glorious result. Your calling — To faith and holiness. Election — To a place in the spiritual Israel. Sure — Pirm, secure, a proven fact. The reason as signed is, if ye do these things, ye shall never fall; and, as St. Peter could not employ an unmeaning hy pothesis, it follows, if ye do not these things, ye surely will fall. The call ing and election are both God's work. The calling precedes the election, both in the text and in order of fact. These brethren had been called; they were also elect, (1 Pet. i, 1,) and elected on their acceptance of the call. The apostle's object was not, as some theologians suppose, to show how they might themselves assuredly know that they were truly called and elected, but to teach them how to maintain their already accomphshed calling and elec tion to the eud. They might fall ; in which case the election would become null, and their rejection of God would be followed by his rejection of them from his elect people. The absurdity of a fall from something they had never had, is a conception of a later date. 11. Por so — You, for your part, 12 Wherefore rI will not be negligent to put you always in remembrance of these things, s though ye know them, and be established in the present truth. 13 Yea, I think it meet, 'as long as I am in this tabernacle, "to stir you up by putting you in re membrance; 14 "Knowing that si Pet. 5. 12; chap. 3. 17. ti Cor. 5. 1, 4. u Chap. 3.1. !)Deutt21,22;31.11;2Tim.4.6. doing these things. Shall be min istered — The same Greek as add, verse 5. God, on his part, will richly furnish you with your hoped-for en trance into the heavenly kingdom. Thus God's work and man's work unite in securing our eternal salvation. Kingdom . . . Christ — The assertion of the kingship of Christ fitly closes the discussion. 4. Hence, this his solemn apos tolic reminder, specially in view of his near decease, 12-15. 12. Wherefore — Because the only way for you to heaven is that above set forth. L . .not. . .negligent— The best texts have peAA^ou, I shall be about to, nearly equivalent to, / shall be careful. Here speaks the faithful pas tor. These things — The things al ready written and those connected with them. They already had his first epistle, and would soon receive the present one, by which they would always be reminded of these vital truths. Ye know — Yet need the reminder. Established — With firm conviction. The present truth — Not the truth herein set forth, but the truth already received and present with them. 13. In this tabernacle— His body, the tent in whicli the I, the real Peter, dwelt. See notes on 2 Cor. v, 1. He thinks it right, as long as he remains in it, to stir them up by reminding them of the truth, and admonishing them of the danger of departing from it through the seductions of the false teachers. 14. Knowing — The Lord Jesus had said to him, pointing to his death by martyrdom, " When thou shalt be old,' A. D. 67. CHAPTER I. 231 shortly I must put off this my tab ernacle, even as "our Lord Jesus Christ hath showed me. 15 More over I will endeavour that ye may be al: lc after my decease to have these things always in remembrance. uiJohn 21 18, 19. a>l Cor. 1. 17 ; 9. 1, 4 2 Cor. -117; 4.2. thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not." John xxi, 18. He was now become old, and well knew that the end could not be far distant. It is not needful to suppose, as do some, that he had re ceived a recent revelation of his death as near. Shortly— Quickly, swiftly, rather than soon. Whenever the de parture might come, it would be sud den and rapid. Calmly does the apos tle speak of the putting off of my tabernacle, as if it were a garment, leaving the inner man, the soul, hving and untrammelled. 15. 1 will endeavour — The give dil igence of verse 10. In verses 12, 13, he proposes a continued reminding of his readers during his life, but he now in tends to enable them, after his death, to always remember his teachings. It may be, that besides the two epistles he also contemplated some further writ ing. My decease — The very word used in Luke ix, 31 of the topic of the conversation of Moses and Elias with Jesus ; literally, my exodus. In three successive verses we have the dwelling in, the putting off, and the go ing nut of my tabernacle. Clearly, St. Peter was no materialist or annihi- lationist. 5. For no fable is our gospel; be ing confirmed by the transfigura tion voice, 16-18. 16. Made known. . .power and coming — It seems evident that the false teachers, in full view of whom the apostle is writing, had pronounced his teachings respecting the present lordship and future appearing of Christ wi thout foundation. If made known jefers to his oral teaching, we may learn its character from Acts ii, 32-36 ; iii, 16, 20. Our Lord's resurrection, 16 For we have not followed 'cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but r were eyewit nesses of his majesty. 17 For he V Matt. 17. 1, 2 ; Mark 9. 3 ; John 1. 14; 1 John 1.1; 4. 14. reign, and coming to judgment, wore staple topics of apostohc preaching. A fine Paulino specimen is in Acts xvii, 31. More probably, however, the reference is to St. Peter's first epistle. The power of Christ is clear ly declared. Tho " lively hope " is by his "resurrection." 1 Pet. i, 3. Ho is the Redeemer. 1 Pet. i, 18. He is " on the right hand of God," and su preme over "angels, and authorities, and powers." 1 Pet. iii, 22. He is the final Judge. 1 Pet. iv, 5. As to his coming, we read of his " appear ing," 1 Peter i, 1 ; his " revelation," 1 Peter i, 13; the revealing of "his glory," 1 Pet. iv, 13 ; and the appear ing of the " chief Shepherd," I Peter v, 4. That these things are mytlw, those false teachers asserted, and modern infidelity insists. Cunningly devised fables — Pagan mythology was full of them, as were the cabalis tic stories of the Jews. Such, too, were the fanciful systems of the Gnostics and others. St. Peter may have had especially in mind his old acquaintance at Samaria, Simon Magui, who, besides giving himself out as "the great power of God," (Acts viii, 9, 10,) claimed that of him and his paramour, Helena, were born the angels, who made the world. Now, St. Peter says, it was not follow ing such skilfully-devised fictions ho made known the Lord's power and coming. On the other hand, he had had a personal view of his glory. Were — Better, Had been made. Eye witnesses — A technical term given to those initiated into the Eleusinian mysteries, and allowed to have the nearest view of them. So Peter, James, and John, had been admitted to a full view of Christ's glorious majesty at his transfiguration. Matt. xvii, 1-6. 232 II. PETER. A. D. 67. 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. 1§ And this voice which came from heaven we heard, when sMatt. 3. 17; 17. 5; Mark 1. 11; 9. 7; Luke B. 22; 1). 35. 1 1. He received . . . honour — In what the voice of God, the Father Almighty, declared. And glory — Prom the brightness of the over shadowing cloud of glory, transcend ing that of the transfigured Jesus, whose "face did shine as the sun, and his raiment was white as the light." " We beheld his glory," said John, referring to the same scene, the glory as of the only-begotten of the Father." John i, 14. There came — glory — Literally, a voice was borne to him by the excellent glory, such as this, this is my beloved Son. This excellent glory must be taken as identical with God. 18. This voice. . .we heard — And hearing, the three fell to the ground. Holy mount — Now generally admit ted to be Mount Hernion, called holy because of this manifestation there, just as Moses at the burning bush in Horeb stood on " holy ground." See Exodus iii, 5. The apostle's per sonal presence, his personal seeing, and his personal hearing, as described by himself, show his competency for this solemn authentication. The facts thus testified to exhibit Christ as the proclaimed Son of God, and as pos sessing the full dignity and glory of that sonship. How the transfiguration proves the second coming, is a difficult question with expositors. Some take it, as Wordsworth, as a type and pledge of tho coming; hut this is nowhere affirmed in Scripture ; nor do we agree that Matt, xvi, 28, to which they refer, points to either the transfiguration or the coming. The transfiguration did present our Lord in his glorious per sonahty and divine Lordship irrespect ive of any advent. 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 unto ba light that shineth in a dark place, until the day dawn, and a Exodus 3. 5; Josh. 5. 15; Matt.17.6. 1 Paa. 119. 105; John 5. 35. 6. And by more sure spirit-moved prophecy, 19-21. 19. The connection with the preced ing, as the xal, also, shows, is very close. A more sure word — It is in credible that St. Peter meant to say, as he is commonly understood, that the testimony of prophecy to Christ is more sure than Ins own, just given, of God's uttered words, or than that of miracles, like raising the dead ; and his Greek, better translated, really says, And we have more sure the pro- phetic word, namely, respecting Christ's character and glory, than we had it before the transfiguration. That wend or doctrine, pronounced him "Mine elect, in whom my soul delighteth," (Isa. xiii, 1 ;) the audible words of God confirmed it; as did the scene on the mount the loftiest Old Testament description of him. Or, more generally, its predictions of him, (not prophecy generally,) summarized by St. Peter as " the sufferings of Christ and the glory that should follow," (1 Pet i, 11,) are confirmed by their fulfilment. Bloom field quotes from Rosenmuller, "The prophecies had always a great author ity with us; but now they have a far greater, since we see events so aptly corresponding to the predictions." And thus, assured faith more firmly holds those of his kingdom and glory not yet fulfilled. Whereunto . . . take heed — In giving attention to tho pro phetic doctrine concerning Christ ye do well, comparing it with the his toric facts of his birth, life, character, death, resurrection, and exaltation, thus increasing in " the knowledge of our Lord Jesus Christ" Verses 2, 8. As unto a light— A lamp glimmering in a dark dismal place, and necessary until the day dawn, dispelling the A. D. 67. CHAPTER I. 233 •the daystar arise in your hearts: 20 Knowing this first, that dno prophecy of the Scripture is of any private interpretation. 21 For ethe prophecy came not 'in old time by the will of man : r but cRev. 2. 28; 22. 16: 2 Cor. 4. 4, 6. dEom. 12. 6. ei Tim. 3. IB; 1 Pet. 1. 11. darkness. The daystar — Phospho rus, the morning star, the forerunner of the sun. The prophecies of Christ were intended to give a degree of light to benighted minds; feeble, indeed, as compared with that received from the evangelists: but their fulfilment shows clearly both the truth, and the way to happiness. To this light they were to take heed. There seems to be here no reference to the second coming of our Lord, as even Alford admits. 20. Knowing this first — The apos tle knew well the need of this caution for all prophetic investigators. No prophecy — Not limited now, as in verse 19, but generaL Of any pri vate interpretation — "The cross of interpreters," says Wolf. Whitby, Macknight, Clarke, and others, under stand private invention or suggestion, which, however, is about what is said in the next verse. EmAvoic occurs only here, but its verb is used in Mark iv, 34, of Jesus's expounding his par ables to his disciples; and its usual meaning is explanation or interpretation. The various expositions of private may be reduced to three: — (1) The prophets themselves often did not know the import of their own predic tions. This is true ; but it is no rea son for the caution ; nor does the di vine inspiration of the prophecies ex plain the inability of the prophets to understand them. (2) Some refer it to the readers ; but to bid them give at tention to the prophecies, and then add that they cannot understand them, would be a singular procedure. Nev ertheless, as matter of fact, prophetic interpretations before fulfilment are seldom verified by events, as, for in stance, in the Jewish preconceptions of the Messiah. (3) As meaning that prophecy is not self -interpreting. St. holy men of God spake as they were moved by the Holy Ghost. CHAPTER II. UT "there were false prophets also among the people, even B 6 Or, at anytime. — fi Sam. 23. 2 ; Luke 1. 70' Acts 1. 16; 3. 18. — -a Deut. 13. 1. Peter uses tlie word Mtoc in eight other places, aud in the sense of its own in every instance. This fits tho caution, assuring them that the full meaning does not lie on the surface, and that they will need to search for it, as did the prophets themselves, (I Pet. i, 10 ;) and also intimating that the explanation must be found in the event. The Gnostics interpreted many of the prophecies after their own fancies, often violently torturing them to adapt them to their own systems. On the other hand, though the proph ecies are not self-interpreting, they are true, for they proceed from the Holy Ghost. 21. Not... of man — The Scripture prophecy had no human author. It was not bome to the prophet or to men by the will of himself or of any man. He was simply the instrument in delivering it Holy men of God — They were called to a holy office and used in a holy work; besides which, they were, as a rule, holy in character and hfe. But holiness does not constitute a prophet. They spake, being borne by the Holy Ghost. He was sole author: their minds and speech were taken possession of, and borne along by his might, and made to utter, under his impulse, whatsoever he pleased, whether they at the time understood it or not. CHAPTER IL II. WABNIN8 AGAINST FALSE TEACH ERS SOON TO APPEAR, ii, 1-22. 1. Their doctrine, influence, and doom, 1-3. 1. False prophets — While theru were these holy men and true proph ets among God's people, the ancient Israel, there were false prophets as wel}, Sgme pretended to be prophets 234 II. PETER. A. D. 57. as "there shall be false teachers among you, who privily sliall bring in damnable heresies, even " deny ing tlie Lord dthat bought them, "and bring upon themselves swift 6 Matt. 24. 11 ; Acts 20. 30 : 1 Cor. 11. 19 ; 1 Tim. 4.1; 2Tka.3.1,5: Uohn 4.1; Jude 18. cJude4. dl Oor.6. 20; Gal. 3.13; Eph. 1.7: Heb.10.29; who were not, and some prophesied "out of their own hearts," who fol lowed " their own spirit," and saw "nothing." Deut. xviii, 20-22: Jer. xxviii, 15—17 ; Ezek. xiii, 2, 3. False teachers — Teachers of falsehood in the Church, the spiritual Israel. Privily shall bring in — Literally, Shall bring in by the side of. By the side of the true doctrine already received, they would bring in what seemed to be truth, not, at first, in open antag onism, but stealthily and unobservedly. Damnable heresies — Rather, Heresies of destruction. For they led to perdi tion. The word heresy ordinarily, in the New Testament, means a sect or faction; it here is nothing created or founded, but brought in, and must have the sense of doctrine. The character of these heretics is so fully described in this chapter that there is no mis taking their identity. Adopting the theory that all evil is in matter, they easily fell into the inference that the grossest immorality is consistent with sinless purity. The logical culmina tion of such a doctrine was in a denial of Christ's authority over them as Lord and Redeemer. On this shock ing doctrinal heresy, so subversive of the glory of Christ, the apostle's mind fastens, as shown in his next words. Denying the Lord that bought them — Some think that God is meant, but incorrectly, for as idolatry is not alleged, that would make them atheists, whicli they were ' not. The word for Lord is &eaicbTr]c, master, denoting su preme authority and sovereignty. These false teachers had charged St. Peter with misrepresenting, in his first epistle, the power and dignity of Christ. See notes on chapter i, 16. They donied, then, the Godhead of our Lord Josus Christ; they denied his lpvdaliip over men and angels ; and destrnction. 2 And many sliall follow their 'pernicious ways; by reason of whom the way of truth shall be evil spoken of. 3 And ' through covetousuess shall they 1 Pet. 1. 18 ; Rev. 5. 9. e Phil. 3. 19. 1 Or, las civious ways, as some copies read. — -/'Rom. 16. 18; 2 Cor. 12. 17, 18; 1 Tim. 6. 5 ; Tit 1. 11. they denied the redeeming efficacy of his death. Swift destruction — As a result of this denial ; for they repudi ate the only Saviour. The Lord had bought them with his own blood; and yet they are miserably self-do- stroyed. It indisputably follows, from this passage, that some for whom Christ died will finally perish. Efforts are made to escape this inference; such, for instance, as Scott employs, who says, " It is not requisite to un derstand the apostle as declaring that the Lord Jesus Christ had died with an intention of redeeming these very persons." Most certainly not : yet he does expressly declare that Christ did redeem them ; and he would be a bold man who would venture to affirm that he redeemed them without in tending it. 2. Their pernicious ways — Most of the oldest and best authorities read their licentiousness. They carried their doctrine into practice; and the pre diction that many would follow their example of dissoluteness, and think it purity, was abundantly fulfilled. Iro- na3us says, that Simon Magus taught that " they who believed in him were free to live as they pleased, and that men would be saved by his graco, and not according to their works; and that nothing is good by nature, but only by institution. And therefore his votaries live in lasciviousness." The immoral conduct of these Chris tian professors inevitably caused Christianity to be evil spoken of. Clemens Alexandrinus gives as a reason for his writing, the infamy brought upon the Christian name by the shameless hves of false teachers, and the necessity of disabusing the public mind. 3. Through covetousness — Rath er, in it, living and moving in it as A. D. 07. CHAPTER II. 235 with feigned words eniake mer chandise of you : b whose judgment now of a long time lingereth not, and their damnation slumberetli not. 4 For if God spared not 'the angels k that sinned, but ' cast them g'i Cor. 2. 17; chapter 1. 16. A Deut. 33.35; Jode4,15. i Job 4. 18; Jude 6. k John 8. 44; 1 John 3. 8. their atmosphere. Feigned words — Crafty, oily speeches. Merchan dise—Gain ; make money out of you. St Paul found their parallels. See 1 Tim. vi, 5 : Tit. i, 11. The commen tators find them pervading Roman Catholic history. Whose judgment — God's condemnation of such sin ners. Lingereth not — It may seem to he doing nothing, but it is really at work. Damnation — Eternal destruc tion. Tears before, when Simon Ma gus sought to traffic with him for tlie power of conferring the Holy Ghost, St. Peter used the Greek of this very word : " May thy money be with thee unto destruction." Acts viii, 20. Slum- bereth not — It is not nodding, as if in a doze, but awake, to overwhelm them. 2. The certainty of their punish ment maintained from three his toric precedents, 4-12. a. First case — The fallen angels. 4. Angels that sinned — When, why, how, or how many, we are no where informed. We only know that some angels "kept not their first estate, but left their own habitation," (Jude 6,) and that they sinned. In asmuch as sin is transgression, it fol lows that they were living under law, and were therefore in a state of pro bation. By their sin they fell under God's displeasure and into swift pun ishment. Cast. . .to hell — Literally, Thrust down to Tartarus. Only here is the word found in the New Testa ment. In the Greek mythology, Tar tarus is the lowest part of Hades. Hesiod (Theog. 121,) speaks of it as the place below the earth where the rebellious Titans are enchained and tho souls of the wicked are confined ; aud Homer (II. viii, 14-16) describes down to hell, and delivered them into chains of darkness, to be re served unto judgment; 5 And spared not the old world, but saved m Noah the eighth perron, n a preach er of righteousness, "bringing in the flood upon the world of the l LukeS 31; Rev. 20.2, 3.- Heb. 11. 7; 1 Peter 3. 20.— 0 Chapter 3. 6. —m Gen. 7. 1, 7, ! it 1 Peter 3. 19.- it as a deep gulf within the earth, with iron gates and a brazen entrance. Note Eph. iv, 10. Whatever be its real locality, St. Peter's use of the word shows the remoteness from heaven to which the fallen angels were driven, and tlie hopeless wretchedness into which they were plunged. Delivered — As prisoners. Chains of darkness — Chains made of darkness, expressive of the impossibility of regaining that world of light from which they were cast down. Tregelles and Alford read, caverns of darkness. Reserved— Kept in custody unto the day of final judg ment. God spared them not — And tho case shows his rule of punishment of sin. b. Second case — Tlie antediluvians. 5. Spared not the old world — That is, though his long suffering waited a hundred and twenty years for the repentance of the wicked, and though he gave them for that period the preaching and godly example of Noah, the blow, when the day of punishment came, was unsparing and terrible. Saved — Here cornes in, by way of contrast, the idea of the pres ervation of the godly, which is as cer tainly God's law of action as is the punishment of the wicked. Noah, the eighth — Not the eighth preacher, as some say, but, according to a fre quent idiom, Noah, and seven others. A preacher — St. Peter alone men tions Noah's preaching. He was a proclaimer of righteousness, heralding the coming flood, and exhorting the people to believe God, repent of their sins, obey him in holy living, and thus escape the impending wrath. Heb. xi, 1. But they refused, and that -world of the ungodly was swept away. Such, and so terrible, is God 236 II. PETER. A. D. 67. ungodly; 6 And p turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, « making them an ensamplc unto those that after should live ungodly; 7 And 'de livered just Lot, vexed with the filthy conversation of the wicked: 8 (For that righteous man dwell ing among them, "in seeing and hearing, vexed his righteous soul p Gen. 19. 24 ; Deut. 29. 23 ; Jude 7. Q Num. 26. 10. rGen. 19. 16. s Psalm 119. 139, 138; when he arises to judgment; and such will he always be, with as littie regard to numbers and as great regard to character. c. Third case — Tlie cities of the plain. 6. Sodom — Interceded for by Abra ham, hut lacking its needed ten right eous men to save it. Gen. xviii, 32. The occasion and the manner of the destruction of these cities is narrated in Gen. xix. They are a standing en- sampie for ungodly men in all after time, warning them of tho doom to which they are exposed. There are a full score of references to it in Scripture. 1. Delivered — A second example of preservation of the godly, in the case of Lot. Gen. xix, 12-23. Just is the same Greek with righteous, in verse 8. Vexed — Literally, Worn down by the conduct of the lawless in li centiousness. Adeapoc, .says Bloom field, " signifies a despiser of all laws. The term is applied to those, because they did not live after that primeval law, partly^ of nature and partly of tradition, with which they were fa voured." 8. Explanatory of the vexed in verse 7. Vexed — Lot tormented himself by what he daily saw and heard of tlieir conduct. The inference is, that he sought to reform them, though unsuccessfully. 9. The conclusion from for if, of verse 4. The Lord knoweth how — And has both the power and will to do it, as he has showed. To deliver — As he did Noah and Lot, and as he always will his faithful people. from day to day with their unlaw ful deeds:) 9 'The Lord know eth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished: 10 But chiefly "them that walk after the flesh in the lust of uncleanness, and de spise "government. 'Presumptu ous are they, self willed, they are not afraid to speak evil of dignities. Ezek. 9. 4. tPsn. 34. 17, 19; 1 Cor. 10. 13. u Jude 4,7 ,8,10,16. iOr,dominion. v Jude 8. Temptation — Any state of trial into which they are brought, by which their faith and obedience are proved. No exemption from temptation is promised ; but we have the pledge of safety in it, and deliverance out of it. The Lord knoweth, also, equally well, with the same power and will, how to reserve the unrighteous, keeping them in custody unto the day of judgment, when their doom will be judicially pronounced. To be punished — Better, Under punishment, as the rich man in hades, (Luke xvi, 23,) and the fallen angels, (verse 4,) in a penal state, and awaiting full and final punishment in the great day. Such terms exclude the possibility of a second day of grace after death. 10. But chiefly — Especially, and most signally, does this knowing how to punish apply to the basely abominable characters here named. It was shown toward the people of Sodom, and it will be shown toward the false teach ers and their followers. Bloomfield properly sends us to the first chapter of the epistle to tlie Romans as the best commentary on this passage. Despise government — Rather, De spise lordship. Opinions widely vary as to the proper reference, whether to God, Christ, Satan, angels, or civil magistrates. We think it is to Christ primarily, whom, as verse 1 informs us, tho false teachers would deny, and then to all authority, human, angelic, and divine. Presumptuous — Daring men. Speak evil of dignities— La terally, Blaspheme glories; that is, those who exercise the lordship which they A. D. 67. CHAPTER n. 237 11 Whereas "augels, which are greater in power and might, bring not railing accusation * against them before the Lord. 12 But these, 'as natural brute beasts made to be taken and destroyed, speak evil of the things that they understand not ; and shall utterly perish in their own corruption ; 13 * And shall receive the re ward of unrighteousness, as they that count it pleasure 'to riot in w Jude 9. 3 Some read, aga inst them selves. aJer.12.3; JudelO. y Phil 3.19. e Rom. 13.13. despise. Their blasphemy is, then, but the out-speaking of their inward con tempt 11. Whereas angels — Judo is evi dently speaking of a different matter. These daring, opinionated, but weak and helpless sinners, profanely rail at even the Lord who bought them, while angels, vastly their superiors in every way, do not, in reporting the conduct of these false teachers, bring against them a railing judgment in the presence of the Lord their judge, but simply state tho naked facts. 12. These — False teachers. As... destroyed — Rather, As brute beasts, by nature born for capture and destruc tion. They profess a superior knowl edge, but, as if they had no more rea son than irrational animals, they con demn and rail at things of which they .know nothing, as the glories of verso 10 ; and thus acting like beasts, they shall perish like beasts. In. . . corruption — In it, as their element, they live ; in it they grow ; and in it they will go on until they shall be cor rupted to death, corruption working out eternal corruption. 3. Their viciousness of life, 13-18. 13. And shall receive — Better, Receiving. This participial clause, ending with unrighteousness, is sim ply explanatory of perish. Perdition is tlieir duly earned wages. Count it — Rather, Counting it pleasure j com mencing with these words a new sen tence of pungent invective, whicli continues through verse 16. Li the the daytime. * Spots tltey are and blemishes, sporting themselves with their own deceivings while bthey feast with you; 14 Having eyes full of 4 adultery, and that cannot cease from sin ; beguiling unstable souls: °a heart they have exercised with covetous practices ; cursed children : 15 Which have forsaken the right way, and are gone astray, following the way of d Balaam the son of Bosor, who a Jude 12. 61 Cor. 11. 1 adulteress. c Jude 11. — 21,23,28; Jude II. 21. 4 Greek, an 2 Numbers 22. 5, 7, East it was a shameful disgrace to be drunken in the daytime. So 1 Thess. v, 1 describes the custom : " They that be drunken are drunken in tlie night;" but rioting by day would bo a pleasure to these heretical profli gates. Spots — Stains upon the Christ ian name. Blemishes — Disfigure ments disgracing the Christian Church. Contrast with 1 Pet. i, 19. Sporting — Revelling in the fruits of their deceit or fraud. Instead, however, of aitd- Tatc, deceits, Tregelles reads ayattatc, love-feasts. This would mean that they make the love-feasts occasions for their baseness. But, in either case, feast undoubtedly refers to those fes tivals. 14. FuH of adultery— Rather, Of are adulteress. At the love-feasts their very eyes speak their insatiable lust, and do not cease from the sin of lustful gazing. Matt v, 28. Beguil ing — Laying baits for those not estab lished in Christian doctrine and life. Exercised — They had trained their heart so thoroughly in covetousness, as a gymnast trains himself, that they had become skilful experts in all its arts. Cursed children — Rather, children of a curse, like " the son of perdition." John xvii, 12. Tlieir un blushing greed and abominable licen tiousness had brought them where God's curse was abiding upon them. 15, 16. The right way — The straight way of Christian truth and duty. The way of Balaam was a crooked way. A prophet of Jehovali, ho used his prophetic gift for gain; 238 II. PETER. A. D. 67. loved the wages of unrighteous ness; 16 But was rebuked for his iniquity: the dumb ass speak ing with man's voice forbade ethe madness of the prophet. 1 7 'These are wells without water, clouds that are carried with a tempest ; to whom the inist of darkness is re^ served for ever. 18 For when Bthey speak great swelling words of vanity, tliey allure through the e Ecclcs. 7. 25 ; 9. 3 ; Hos. 9. 7 ; Luke 6. 11 : Acts 26. 11, 24. — -/'Jude 12. 13. g Jude 16. h Acts 2. 40 ; chap. 1. 4 ; verse 20. 5 Oi;fbr a little, or, a while, as some read. and for the sake of personal gain, against the known will of God, he sought to curse Israel. Numbers xxii, 1, 17. He was a fair type of these false teachers, who used the gospel for the gratification of their avarice. His counsel to Balak to tempt Israel to sin does not seem to be included here. Rebuked . . . iniquity — Not, we think, by the ass, but by the Angel of the Lord, an Old Testament designation of Christ himself, who said to him, " Thy way is perverse before me," extorting the confession, " I have sinned." Num. xxii, 32, 34. An additional element in the transaction was, the speaking of the dumb ass with a human voice ; but the madness which she forbade was the foolish anger which led Ba laam to smite her with a staff, and to wish that he had a sword with which he might kill her. Num. xxii, 27, 29. The ass showed more reason than did either Balaam or the false teachers. St. Peter, as against all sceptics, holds this as a true historical event. 17. Wells — They promise water to the thirsty traveller in the desert ; but on his coming to them, they aro dry. So these professed greater knowledge and purer truth, but the water of life they could not givo to thirsty souls. Clouds — The best authorities read mists, which are clouds condensed, and darker, and give more promiso of rain, so welcome in time of drought; but a whirlwind seizes and drives them away, and no rain falls. So with these teachers ; they disappoint those that long for the truth. But lusts of the flesh, throughmuch wan tonness, those that hwere "clean escaped from them who live in error. 19 While they promise them 'liberty, they themselves are kthe servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 20 For 'if after they mhave es caped the pollutions of the world i Galatians 5. 13 ; 1 Peter 2. 16. k John 8. 34 Romans 6. 16. 1 Matthew 12. 45 ; Luke lL 26 HebrewB 6. 4, Ac. ; 10. 26, 27.— —at Chapter 1. 4 verse 18. their awful doom awaits them, for there is reserved for them the mist — rather, tlie blackness .(which makes the chains of the fallen angels in Tar tarus, verse 4) — of darkness, the deep est pit of hell. 18. Speak. . .vanity — Their talk is pompously grandiloquent, but full of emptiness; a pretentious sensational ism admirably adapted to catch the unthinking. Thus laying baits in their own lusts — preaching for truth doctrines that work by licentiousness — they allure those who have embraced the gospel, and are but a short .time escaped from the influence of their old heathen associates. Clean es caped — "We read with the best texts, a little. Recently converted, and not yet fully instructed, they are the more easily entrapped by these deceivers. 4. Their corruption and utter apos-' tasy, 19-22. 19. Promise. . .liberty — Rather, Promising them liberty, themselves being. The great swelling was about liber ty; nominally the Christian freedom which Christ effects for his people, (1 Pet. ii, 16,) but really a freedom to do as they pleased, being under no law and without restraint. Tet these promisers were most abject slaves, and ignorant of" real liberty. The proof is on the very surface; they were overcome by corruption, and so were made slaves to corruption, John viii, 34; Rom. vi, 16. 20. The servants of corruption, not tlieir victims, are meant Es« A. D. 67. CHAPTER II. 239 " through the knowledgeof theLord and Saviour Jesus Christ, they are again entangled therein, and over come, the latter end is worse with them than the beginning. 21 For •it had been better for them not to have known the way of righteous ness, than, after they have known it, to turn from the holy command ment delivered unto them. 22 But "it is happened unto them accord ing to the true proverb, t The dog n Chapter 1. 2. o Luke 12. 47, 48 ; John 9. 41 ; 15. 22. J>Prov. 26. 11. caped — The same word as in verse 18 and chap, i, 4. Through the knowl edge — Rather, in the true, ripe, full knowledge; the element in, and the means by which, the escape was made, showing that it was not a mere ex ternal reformation and a profession of religion without saving grace, as some theologians would have it, but a true experience of its blessed power. They were by it brought into the way of truth, the right way, the way of right eousness. Ters. 2, 15, 21. Entangled — Interwoven with them. Overcome — And so again enslaved. The latter end — Their last state of vice, that is, since their apostasy, is 'worse — lower and fouler — than the first. 21. Way of righteousness — The way of justification from sin through faith in Christ, and of holy living. The laws for walking in this ¦way Constitute the holy commandment given them to he kept ; but after keep ing it for a time, they are now turned back out of it. Surely, then, they were ouce in it. Besides, the compound word rendered known means to know increasingly, and implies that they had once been living, growing Christians. It had been better — Because in ceasing to add to their faith, virtue, etc., (chap, i, 5,) they came to forget how Christ saved them, (chap, i, 9,) and fell into the guilt of apostasy and a lower depth of sin; because they sin against greater knowledge aud have less excuse ; and because they will therefore receive a severer punishment. Versos 20, 21 is turned to his own vomit again; and, The sow that was washed to her wallowing in the mire. CHAPTER III. THIS second epistle, beloved, I now write unto you ; in both which "I stir up yom bpure minds by way of remembrance: 2 That ye may be mindful of the words which were spoken before by the holy prophets, "and of the com- a Chapter 1. 13 ; 2 Tim. 1. 6. — zb Psalm 24. 4 ; 1 Tim. 5. 22; 1 Pet. 1. 22. a Jude 17. forcibly show the fall of these false teachers from a state of grace. Their certain doom is pronounced in verses 1, 3, 9, 12, 17. 22. Proyert) — These fitting illustra tions (Prov. xxvi, 11) of the brutish sen suality and disgusting moral filthiness into which these apostates had sunk, close the horrible description. Both were probably current sayings. CHAPTER III. IH. Error of expectinq a near ad vent CORRECTED, 1-18. 1. The fatal error of expecting1 Christ's Immediate coming, from the immediateness of the terms in whicli it is predicted, 1-13. 1. This — Literally, This epistle, al ready beloved a second, unto you I write. The first chapter is a general, yet di rect, introductory address ; the second chapter steps aside to portray tlie cor- ruptionists to come ; this resumes and finishes the direct epistle. Now — Literally, already ; it is already a being- completed second epistle. Pure minds — In contrast with those corrupt minds whose portraiture occupies the last chapter. Those are the ungodly men of verse 7, bound to perdition ; while you, warned of that day of judgment, will (verse 17) beware. Remembrance — The apostle delivers not so much a new prophecy as he re calls, explains, and applies a whole body of old prophecies. 2. The holy prophets — Of the Old Testament, whose predictions of a day of judgment all culminate in 240 II. PETER. A. D. 67. „ alking after their own lusts, 4 And saying, ' Where is the prom ise of his coming? for since the fathers fell asleep, all things con- mandment of us the apostles of the Lord and Saviour: 3 ''Know ing this first, that there shall come in the last days scoffers, d 1 Timothy 4. 1 ; 2 Timothy 3. 1 ; Jude 18. e Chapter 2. 10. the one final day. The apostles — Literal Greek, your apostles of the Lord and Saviour. These are your apostles as sent to you, and Christ's, as sent by him. The model compre hensive prediction is that of Matt. xxiv and xxv, on which see our notes. 3. Knowing this first — The great precaution is here now premised in regard to the judgment-day prophecies. The readers must not suppose that the terms of immediacy of time in the pro phetic announcements of the second advent really mean that they are now, humanly, at hand. The same cau tion given in St. Paul's first epistle, (2 Thess. ii, 1,) is repeated in this, Peter's last. The last days — The very caution defines the phrase. They arc the last days before the second advent, however far or near that day may be. That they may be a very distant last days it is the very pur pose of the present passage to show, and to explain that the distance of time is not contradictory to the immediacy of the terms. See supplemental note to Matt. xxv. Also notes on 2 Thess. ii, 1-8; Rev. i, 1,3; xxii, 20. Scoffers — These words, and the entire passage 3-5 , we identify with Rev. xx, 7-9, when Sa tan, released from his millennial impris onment, " the nations " are once more "deceived," and an apostasy takes place. Compare notes on Mark xiii, 24-27 ; Luke xviii, 8. After their own lusts — A sceptical spirit and a licentious life. 4. Where is — What has become of ? These scoffers truly come from out the millennial Church. They long believed that old promise embraced in the Apostles' Creed, that Christ would " come to judge the quick and the dead." But ages have passed, and this coming is proved to he a ridicu lous superstition. His coming — The word here is parousia, and when pred icated of Christ, always denotes his 'wa /Isa. 5. 19; Jer. 17. 15; Ezek. 12. 24.48; Luke 12. 45. 1,27; Matt literal bodily presence. The verb come, and noun coming, are often used of spiritual interpositions, but this parousia never. Note on 1 Cor. xv, 23. The word parousia occurs in the fol lowing passages: Matt, xxiv, 3, 37, 39; 1 Cor. xv, 23; 1 Thess. ii, 19; iii, 13; iv, 15; 2 Thess. ii, 1, 8, 9; James v, 7, 8 ; 2 Pet. i, 16 ; iii, 4, 12 ; 1 John ii, 28. The fathers— The old fathers of the Church, who predicted and believed in the second advent. Through all the ages, from their time to the day of these scoffers, no Christ has come. But Satan has come in his spiritual power; and he has deceived these sceptics into the belief that there is no judgment-day, no divine Christ, no true God. Let loose from all rehgious restraints, they "walk after their own lusts." Continue as they were — Literal Greek, re main just so. Dr. Chalmers was the first, we believe, to note that Peter here gives the argument of Hume against all miracle. It is the argu ment of the visible permanence of the order of nature. This continuous fact of the actual visible and reliable uni formity of nature's order, is formulated by some presumptuous scientists into such a law as to exclude the Creator from interposing in the very succes-' sion of events which his divine will carries on. But every sensible theist can understand that things would stop of themselves if not energized by the constant influx of divine energy, and it is nonsense to doubt whether He who continues the series cannot in terpose his power and act between the events that compose the series. God interposed when he originated terrene life; he interposed when he first created man; he interposed by Christ's first advent; he will again in terpose at his second advent. God's clock is a clock of age3 ; after a long period it strikes ; and sceptics fix their A. D. 67. CHAPTER III. 241 tinue as they were from the begin ning of the creation. 5 For this they willingly are ignorant of, that *by the word of God the heavens were of old, and the earth ' '' stand ing out of the water aud hi the water: 6 'Whereby the world that then was, being overflowed with water, perished: 7 But g Gen. 1. 6, 9; Psa. 33. 6: Heb. 11. 3. 1 Gr. consist ing. h Psa. 24. 2 ; 136. 6 ; CoL 1. 17. eyes on the length of that period, and forget that the stroke will ever again come. When God's hour is complete it is his own hand that strikes. From the beginning of the creation — Extending their affirmation a. great way beyond their knowledge. That no interposition has ever taken place is more than any philosopher ever knew. 5. It is to the Plood that our apostle appeals as an instance of a great inter position. A suitable instance ; for its mundane reality is attested by a world-wide spread of traditions among mankind. Whether the deluge was literally world-wide or not, it was a true instance of a mundane catastro phe, justifying the possibility of a still greater catastrophe from the hand of Him to whom this globe is a speck. Willingly. . .ignorant — Men do not know the truth because they wish not to know it. Heavens . . . earth — The same antithesis as in Gen. i, 1, where the heavens precede the earth. Were of old — The celestial long pre ceded the terrestrial. Out of. . .in — Rather, through. The water — The isles and continents project up out of the water, and stretch their long exten sions through the water. The one phrase describes the upward rise of the lands from water, the other, the horizontal projection of lands through it. 6. Whereby — Literally, through which; that is, through, or by means of, the doubly-mentioned waters. By means of the vjaters the earth was overflowed with water. Perished — Not was annihilated, but wrecked and ruined; so as to require a renewal for any purpose of a moral kingdom of God on earth. A type, though per- Vol. V.— 16 k the heavens and tlie earth, which are now, by the same word are kept in store, reserved unto ' fire against the day of judgment and perdition of ungodly men. § But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and ma thousand years as one day. i Gen. 7. 11, 21-23 ; chapter 2. 5. * Verse 10. — I Matt. 25. 41 ; 2 Thess. 1. 8. m Psa. 90. 4. haps a feeble one, of tho final dissolu tion. As Adam Clarke notes, the di vine fiat separating the oxygen of the atmosphere from the other elements could reduce the world to molten fluid. The same divine fiat could renew the earth in a new and divine perfection. All these changes may, under divine authority, take place in the natural order of cause and effect, or by the special interposition of tho divine cause. 7. Which are now — In antithesis to then was, in verse 6. By the same word — Same as the word of verse 6. By that word the cosmos was created; by this, it is retained in existence. Kept in store — Literal Greek, are treasured. Perdition — • Same Greek word as perished, in verse G. 8. Our apostlo now returns to the all-important caution in regard to time. It is on this point that the sceprical scoffers will fix. Remember that God's hours are ages. Note on Acts i, 7. One day... a thousand years — In tho prophetic predictions of the second advent the Spirit speaks by the arithmetic of God, in which the terms soon, quickly, humanly indi cating a few days, divinely allow a few ages. Psalm xc. And now the question may well arise, Why has inspiration thus used phrases of suoh nearness to designate air event which was to be, as near two thousand years' experience has proved, so distant ? Or, to express the thought in higher terms, Why has a divine arith metic been thus used to express such a distance to human minds? Our re ply would be this : The Spirit's pur pose is, to preserve in our minds an 242 II. PETER. A. D. 67. 0 "The Lord is not slack concern ing his promise, as some men count slackness; but "is long- suffering to us- ward, rnot will ing that any should perish, but q that all should come to repent- n Hab. 2. 3 ; Heb. 10. 87 o isa. 30. 18 ; 1 Pet. 8. 20; verse 15. — 2>Ezek. 18. 23, 32; 33. 11. g Kom. 2. 4; ITim. 2. 4. impressive conception of its nearness in spite of its distance. The divine in tention is, to prevent our banishing it from our thoughts on account of its far futurity. In its momentousness to us it is nigh at hand, and time is no right ful factor in our calculations. Nay, the very greatness of its distance, far millenniums, perhaps, hence, demands that thought »wl language should bring it near. Sensible time is very relative. To us in the intervening spirit-world millenniums may pass with inconceiva ble rapidity. There ever is to us but a step, as it were, to the judgment-day. Note on Matt, xxv, 6. Hence, Scrip ture uniformly points us, with warn ing, not to the day of death, but to the resurrection and the judgment-seat of Christ. 9. Slack — Behind time; like a rail- train that does not " come to time." The divine programme is not unful filled because the nearness of the ad vent does not fulfil the human words. Is longsuffering — He suffers long. The apostle here illustrates God's long delay with the world by his long delay with the impenitent. He spares a world as ho spares a guilty man, in hopes of a result dear to the divine heart. 10. Will come — With an emphatic will. Por what we may call the Apocalypse of St. Paul, we look to 1 Cor. xv, 22-57 ; 2 Thess. i, 7-10 ; and ii, 3-8. And so we find the Apoca lypse of St. Peter in this chapter, 5-13. But it was reserved for St. John to furnish the great Apocalypse of the J;l to the Ephesian ciders and toTimotliy.andPeterinthesecond chap ter of his Second Epistle, predict these errorists, Jude, and John in his Epistles and in the earlier part of his Apocalypse, describe the fulfilment. Both Dr. Gardiner and Alford found an argument for the posteriority of Peter on his greater cliffuseness. The brief and more condensed must, they assume, be the original ; of whicli the more extended must be an ex pansion. Why not assume tlie exact reverse ? If Peter gave a full predic tion of the future coming of the corruptionists, why might not Jude after wards take his prediction, and by a few bold strokes — a few brief, vivid pictures, a few concentrated denunciations — describe accordantly, and of ten in similar terms, the present fulfilment ? A condenser may just as eas ily omit somethings, abbreviate others, interspersing now and then a few original touches, as an expander performs the reverse feat. This we be lieve Jude has done. The vivid, graphic conciseness of his style, while evidently natural to his genius, are rendered still more graphic by the living presence of the characters who awaken his holy indignation. INTRODUCTION TO THE EPISTLE OF JUDE 295 SPECIMEN PARALLELISMS BETWEEN PETER AND JUDE. SECOND PETEK. JUDE. Chapter ii, 1. But there wore false Verse 4. For thcro are certain men prophets also among the people, even crept in unawares, who were before of as there shall be false teachers among old ordained to this condemnation. you. 4. For if God spared not the angels that sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved unto judg ment; 6. And turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, making them an eusample unto those that after should live ungodly ; 11. Whereas angels, which are great er in power and might, bring not rail ing accusation against them before Uie Lord. 12. But these, as natural brute beasts made to be taken and destroyed, speak evil of the things that they understand not; aud shall utterly perish in their own corruption; 13. Spots they are and blemishes. 17. These are wells without water, clouds that are carried with a tempest ; to whom the mist of darkness is re served for ever. 6. And the angels which kept not their first estate, but left their own habitation, he hath reserved in ever lasting chains under darkness unto the judgment of the great day. 1. Even as Sodom and Gomorrah, and tho cities about them, in like man ner giving themselves over to fornic;.- tion, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. 9. Yet Michael the archangel, when contending with the devil he disputed about tho body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. 10. But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves. 1 2. These are spots in your feasts of charity . . . clouds they are without water, carried about of winds ; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots ; 13. Raging waves of the sea, foam ing out tlieir own shame; wandering stars, to whom is reserved the black ness of darkness for ever. A comparison of the above and numerous other parallel passages, induces us to say, that if Jude be the earlier, Peter seems to have copied him very unskilfully; not only expanding, but often omitting many of the happiest points, and weakening nearly all lie imitates. The ad ditional strokes which Jude furnishes are often master-strokes. THE EPISTLE OE JUDE. JUDE, the servant of Jesus Christ, and 'brother of James, to them that are sanctified by God the Father, and bpreserved in Je sus Christ, and c called: 2 Mercy unto you, and d peace, and love, a Luke 6. 16 i Acta 1. 13. 1 1 Peter 1. 5. cRom. 1. 7. John 17. 11,12,15; — di Peter 1. 2; NOTES ON JUDE. 1. Jude — The Hebrew name Judah of the Old Testament becomes, in the New, the Greek Judas, and is abbre viated in English to this Jude. In the first it is tho name of the greatest of the twelve patriarchs and of the twelve tribes ; in the second it is dishonoured by the traitor among the twelve ; but it is again made illustrious by the author of this remarkable epistle. Servant of Jesus Christ — Though the ma ternal brother of Jesus Christ, Jude shrinks with reverent modesty from holding forth that relationship. On the brothers of Jesus see our notes, Matt. xii, 46, xiii, 55, and Introduction to James. Brother of James — Touch ing the three Jameses of the Gospels, see our note on Matt, x, 3. This could be no other than the third James, resident apostle or bishop of Jerusa lem, and author of the epistle. Hence we have two epistles from two mater nal brothers of Jesus. To them — Our Jude addresses this epistle to the whole Church of the sanctified. His descriptive title of that holy body is marked by his terseness of style, and may thus be literally translated: To those in God the Father beloved, and by Jesus Christ preserved, and [by the Holy Spirit] called. Wo supply "by the Holy Spirit" because the trinal clauses indicate the trinal work of the three persons of the Trinity. Sanctified, or made holy, is hero, in a degree, be multiplied. 3 Beloved, when I gave all diligence to write unto you eof the common salvation, it was needful for me to write un to you, and exhort you that fye should earnestly contend for the 2 Peter 1. 2. eTitus 1. 4. — ./Phil. 1. 1 Tim. 1. 18; 6. 12: 2 Tim. 1. 13; 4. 7. affirmed of all true Christians. They are preserved, not hke inanimate ob jects, physically and absolutely, hut as free agents, conditionally upon their consenting to be preserved. Called —With an obeyed, and so a permanent calling. Note on 1 Cor. i, 1; vii, 20. 3. Beloved— Thus far the address; now commences tho opening of the subject. Note 3 John 1, 2. Gave all diligence — Rather, making to myselj all earnestness. The earnestness was awakened by alarm at the inroads of the errorists. Common salvation — The gospel salvation, which was common to tlie whole Christian republic, and so threatened by a common danger. It was needful — Literally, I had a neces sity; a necessity to do what, without a necessity, he would not advise, namely, to contend. There are blessed times for peace, but now comes the pressure of contest. Earnestly contend — A term borrowed from the palestric con tests, yet also used of real battles. This spiritual contest, now at hand, required not merely quiet Christian life, but a bold maintenance of Christ ian truth and morals, a refutation and rebuke of error and sin, and an ex trusion of the heretical transgressors from the Church of God. The faith The system of doctrines and morals. Once — That is, once for all; excluding all additions, diminutions, and modifi cations; and especially such perver sions as now threatened to mislead and destroy the Church. Saints — All true A. D. 80. JUDE. 297 faith which was once delivered unto the saiuts. 4 E For there are certain men crept in unawares, hwho were before of old ordained to this condemnation, ungodly men, 'turning kthe grace of our ifi Gal. 2. 1 ; 2 Peter 2. 1. h Rom. 9. 21, 1 Peter 2. 8- i 2 Pet. 2. 10. Christians, especially the sanctified of verse 1. 4. For — Reason for this burst of alarm. Certain men — Not, apparent ly, as yet a solid body, but a large number of individual leaders scattered throughout the Church of Jude's sec tion. Crept in unawares — Whose demoralizing teachings had circulated from the time of Simon Magus among the population outside of the Church. Their dogmas had streaked obscurely through the general atmosphere. But now. To! their propagators have dis closed themselves in various quarters in the very bosom of the Church itself. Ordained — Fore- written or pre-de- scribed; that is, in the predictions of the apostles Paul and Peter, and in the evil types of the Old Testament, Cain, Balaam, and Korah, verse 11. Thus the ancient Greek commentator, Theophylact, pertinently says: "He calls them fore-written because Peter and Paul had said concerning them that in the last times such deceivers" should come. The Greek word is sometimes used in the classics to signify the publicly placarding the threatened death of a doomed individual. In this manner Sylla, the Roman consul, pub licly advertised the names of persons whom ho intended to execute. So the prophecies quoted by Jude were an advertisement that all those persons whose characters suited the prophetic descriptions were by those same proph ecies advertised for death. This con demnation — The condemnation de scribed in this epistle. Alford remarks, "It may be observed that the ultra- predestinarians, Beza-and Calvin, find, as we might expect, strong defence for their views in their interpretation here. Beza, iudeed, gathers from this place that ' this eternal decree of God com prehends not only the event, but espec- God into lasciviousness, and 'de nying the only Lord God, and our Lord Jesus Christ. 5 I will there fore put you in remembrance, though ye once knew this, how that ""the Lord, having saved the Mitus 2. 11; Heb. 12. 15. ZTitus 1. 16; 2 Peter 2. 1 ; Uohn 2. 22. m 1 Cor. 10. 9. ially the persons themselves.'" Into lasciviousness — Making Christianity subservient to sexual lusts. This trait identifies them with the N icolai- tans. Lord — Greek deoicdTyc, despotes, whence our word despot. God — This word is rejected by the best critics as a spurious reading. It then becomes a question whether God or Christ is hore designated. The word despotes desig nates God in Rev. vi, 10, and Acts iv, 24; Luke ii, 29. But in the parallel pas sage in 2 Peter ii, 1, it designates Christ. By the usually received doc trine of the Greek article the render ing would be denying our only Master and Lord Jesus Christ. This seems the more probable sense, as the heretics did not so much reject the true God as the true Christ. 5. Put you in remembrance — Parallel to 2 Peter iii, 1, "I stir up your pure minds by way of remem brance." Once — For ail knew, by their early knowledge of the Jewish Scriptures. The well-known truths had long slumbered in their memories, but must now be aroused to meet the crisis of their fulfilment. Jude now gives a, triad of similar cases of guilt, followed by condign punishment, re corded in the Old Testament scriptures. First Example. — The Israelite people. The Lord — Here we are surprised by the fact disclosed to us by modern scholarship, that the truo reading is doubtless not Lord, but Jesus. Some what similarly we have the unexpected Christ in 1 Cor. x, 2-4, and Heb. x, 28-31. Tet Jesus here is the more sur prising as it is the more purely human name of the Lord than Christ. Some would read Joshua, of which Jesus is the Greek form, as in Heb. iv, 8 ; hut Joshua did not savi'. and then destroy the people. We have,. therefore, the conclusion that to Jude, the maternal 298 JUDE. A. D. 80. people out of the land of Egypt, afterward "destroyed them that believed not. 6 And "the angels which kept not their 'first es tate, but left their own habitation, MNura. 14. 2D, 37; 26. 64; Psa. 106. 26; Heb. 3. 17, 19. o John 8. 44. 1 Or, principality. brother of Jesus, Jesus was Jehovah. Destroyed them — For sins, and espec ially lusts. From the Phenicians or Canaanites came the rites of Ashtoreth, in which courtezans were tho priest esses, houses of license were the temples, obscene images were the idols, and debauchery was the worship. Against this fulness of iniquity the re- ligionof Jehovah wasarrayed, and when Israel apostatized thereto Jehovah de stroyed him. Believed not — Ad hered not to the pure worship of Je hovah, but yielded to the seductions of idolatrous lust. 6. Second Example. — The fallen an gels. Which kept not their first es tate — The fall of Satan is implied in tlie words ascribed to our Saviour, John viii, 44, that Satan " abode not in the truth," and it is symbolically pre dicted by him in Luke x, 18, (where see note.) It seems shadowed also in Rev. ix, 1 ; xii, 3-17. And these carry us back by analogy to Isaiah xiv, 12 : " How art thou fallen from heaven, O Lucifer, son of the morning;! How art thou cut down to the ground Whicli didst weaken tho nations 1 " Here the downfall of the king of Babylon is described as the falling of Lucifer, (light-hearer,) or the morning star, in colourings so similar, that if we suppose the writer acquainted with the history of tlie fall of Satan it would seem to be borrowed from that event. And so Byron addressed Na poleon in similar allusive terms: — 11 Since be miscalled the Morning Star, Nor god nor man hath fallen so far." But nowhere in Scripture is this fall so distinctly described as here. The wars of tho Titans against tho gods, and their being cast down by Jupjter to Tartarus, furnished by Greek my thology, seems to bo the Gentile side of the history. Their first estate was their primitive angelic dignity in fhe hath reserved in everlasting chains under darkness 'unto the judgment of the great day. 7 Even as r Sodom and Gomorrah and the cities about them, in like man- p 2 Peter 2. 4. g Rev.' 20. 10.- Deut. 29. 23 ; 2 Peter 2. 6. -/•Gen. 19. 24; the regions of celestial light. Left their own habitation — Abandoned their princely residences, their divine ly assigned sphere, in undutiful rebell ion. Hath reserved — Instead of annihilating them. In everlasting chains — Not literally metallic chains, but limitations fixed upon them by di vine power, excluding from the re gions of glory, and fastening them in the regions of lower shade, f^se notes on Eph. iv, 10. Darkness — Murkiness, deepening in descending density. They are under this dark- ' ness because it overlies them, and though it excludes them not from the atmosphere of this earth, so but that they may roam among men, they are bound down to this lower stratum. As they left their own residence in light. God has assigned them another residence in darkness. The judg ment of the great day — The Greek is without the definite article: unto judgment of great day; perhaps be cause the day becamo moro definite after man became subjected to that same day of judgment ; just as the final gehenna was " prepared for the devil and his angels," Matt, xxv, 41; whore see note. And so the demons of Matt, viii, 24, feared that Jesus had come to torment them before the time. 1. Third Example. — Sodom and Gomorrah. Even as — Bather, how that, to correspond with how that in verse 5, and depend on put you in remembrance. Like manner — Al- ford and many earlier commentators re fer like to tlie angels of the previous verso, and make the likeness consist in following strange flesh, so that Jude is hold to sustain the ancient legend, that the angels contaminated them selves with females of the human race. But unquestionably the like refers to the certain men of verse 4. To this in like manner corresponds the likewise A. D. 80. JUDE. 299 cer giving themselves over to for nication, and going after ' strange flesh, are sut forth for an example, suffering the vengeance of eternal fire. § 'Likewise also these filthy 2 Greek, other. — s i Peter 2. 10. of next verse, containing the reference to the same men. Strange flesh — Literally, other flesh; other than tho " natural use " of Rom. i, 27, implying tho crime which has received its name from Sodom. Are set forth — Literally, lie forth ; lie before our eyes, both on the face of the record and on the earth's surface. Example — Literally, a showing of eternal fire, suffering punish ment The fires of ages on these plains are an illustration of eternal fire; as if the bituminous fires of the Dead Sea were a visible counterpart of the invisible fires of gelicnna. The " slime-pits " of " the valley of Siddim " are recorded by successive writers as burning for centuries. In Deut. xxix, 23, they are described as " brimstone, and salt, and burning." Zeplianiah ii, 9, describes them as "the breeding of nettles, and salt-pits, and a perpetual desolation." And in the Apocrypha, the Book of Wisdom says, that " even to this day the waste land that smok- eth is a testimony." Even so near Jude's time Philo says, " The memori als of that terrible destruction yet re main; and ruins are shown in Syria mixed with ashes, smoke, sulphur, and slight flames still occasionally playing about, as in tlie remains of a conflagration. Josephus says, that in his own time " the remains of a fire, sent down from God, are yet visible." Jude, as we understand him, views the material of a perpetual fire as a visible image of the fires of eternal retribution. 8. Dreamers— So called for the visionary speculations out of which their profligate and fantastic systems were formed. These visions produced vices of the three following classes. Defile the flesh — Tieldingthemselves, under a pseudo-religious sanction, to gluttony, debauchery, and unnatural lust. Despise — Literally, abolish, make nothing of, dominion, lordship, dreamers defile the flesh, despise dominion, and 'speak evil of dig nities. 9 Yet "Michael the arch angel, when contending with the devil he disputed about the body t Exod. 22. 28.- I Dan. 10.13; 12. 1 ; Rev. 12. 7. authority, human or divine, civil or ec clesiastical. Speak evil of — Literally, blaspheme. Dignities — Literally, glo ries. The sensualist's brutal eyes de grade every noble thing they look upon. Every thing glorious they would bring down to their own level. And espec iaUy when they would sanctify a flagi tious practice with a demoralized theo ry, all high and low are reversed and subverted. Legitimate lordship they repudiate, and all glories and sancti ties of earth and heaven they flaunt and blaspheme with terms and phrases borrowed from their own obscene vo cabulary. 9. Michael — Whence Jude quotes this instance is not clearly known. Origen says, it is a passage quoted from the book entitled "Ascension of Moses ; " but the passage as specified by him is not the same with this of Jude. The old Greek commenta tor (Ecumenius says, "It is said that Michael, the archangel, heaped on dust at his burial, but the devil, not agree ing to it, brought a charge against him of the killing of the Egyptian, aud as on that account not worthy an honourable burial." This the commen tator derived from a source not at present known. Alford quotes a Greek passage from the Catena to tho following effect: "When Michael brought Moses into the mount where our Lord was transfigured, then the devil said that God had perjured him self, in bringing him where he had sworn he should never come," namely, into the Land of Promise. Dr. Gardiner has a plausible conjecture, which is in some degree sustained by this refer ence to the transfiguration. In that scene Moses appears in his resurrec tion body, and according to Deut. xxxiv, 5, 6, the place of his tomb was never known. Moses, then, like the trans figured Elijah, was really not buried, but corporeally translated; and the real 300 JUDE. A. D. 80. of Moses, ' durst not bring against him a railing accusation, but saidf v 2 Peter contest which took place between Michael and Satan was whether Mo ses was worthy, instead of a burial, of a translation. It may then have been a judicial contest, as in a case of can onization; in which Satan was the prosecutor, and Michael the advocate, of Moses ; and the issue was, whether Moses should have a grave or an as cension. The transfiguration, where Moses appears with glorified body, shows that Michael was victorious. Michael is a name which does not appear in Scripture until after the cap tivity, namely, in Dan. xii, 1, where he stands as the champion and guardian- angel of Israel. See note, Matt, i, 20. The word archangel appears but once elsewhere in Scripture, 1 Thess. iv, 16, "The Lord himself shall descend.. .with the voice of the (rather, an) archangel." The pre-eminence of certain angels is implied in the apocryphal book of Tobit, where Raphael specifies himself as " one of the seven holy angels which present the prayers of the saints, and which go in and out before the glory of the Holy One." As champion of the Church Michael is here, as in the Apocalypse, at issue with Satan, the " archangel ruined," who is mentioned by Jesus as " the devil " with " his an gels." Durst not — Had not the daring. Huther says, "From reverence for the original glory of the devil; " Fronmuller retorts, "Better, from profound dread of the majesty of God." Both seem to be correct ; for it was probably a judic ial scene before God. As in Job, Satan appears hi his official state as prosecu tor, and a forensic courtesy before that tribunal of God himself is due even to that bad dignity, as well as to the di vine Judge. A railing accusation — An "abusing of the plaintiff's attorney" is said to be the final resort of the other party's pettifogger when the facts are hard upou his client, lt was not Satan who was on trial, but Moses; and, there fore, Michael need not make irrelevant allusion to the opposing counsel's un fortunate antecedents. Rebuke thee — As he did Satan in the previous case 2.11. of Job, acquitting the accused and non suiting the accuser. Similar are the words of the angel to Satan in Zech. iii, 1-3, where the arch accuser is pros ecuting God's high-priest. Whether the document which Jude quotes was history or prose-poem, the archangel's language repeated the worda of Zecha- riah's angel. Nor does the historical character of the document make im portant difference, for the modern pul pit could as properly elucidate a moral principle from Milton as from Macaulay. When it is said that " Jude quoted an apochryphal document," it must be re membered that apochryphal means here simply the uninspired literature of the Hebrew Church. And if the book quoted was an imaginative production, its author wrote more wisely and more worthily of quotation than Mil ton, who makes even the angels retort " scorn for scorn." Whether we hold the Satanic scene in Job to be history or poetry, it is equally suitable for in struction. But are we to treat Satan with courtesy? We reply, that there is a deep moral wisdom in the maxim, " Give even the devil his duo." Re spect is due to dignity, to position, to any excellence even in the worst char acter. And courtesy is due to the worst who is in the performance of a dig nified office. And this, nevertheless, does not silence the voice of moral re buke. When the dignitary puts off his dignity and becomes a buffoon, a criminal, a culprit, there is a suitable treatment for him as a buffoon, a criminal, a culprit. Dignified courts know how to treat a criminal with due respect and self-respect. When moral severity arraigns the guilty, in the true spirit either of reforming or of condemning for the warning of others, or for the public good, the plainest ¦^ords of human language may be sometimes justifiably used. Of this truth, this very fragment of Jude's is a rare example. And when Jesus arraigned Satan, (John viii, 44,) truth and righteousness took preiedenco of A. D. 80. JUDE. 301 " The Lord rebuke thee. IO - But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they cor rupt themselves. 11 Woe unto to Zech. 8. 2.- -o) 2 Peter 2. 12. y Gen. 4. 5 ; 1 John 3. 12. courtesy. Preachers of tho present day need not be afraid of this passage. It is a noble text in behalf of courtesy and moral rectitude in our forensic and judicial chambers, in our legisla tive and cougressional halls, in our editorial columns. While just arraign ments of official corruption are all- important and must never be effemi nated, our courts are at the present day degraded by discourtesy, our senators bandy epithets suggestive of "hon ourable satisfaction," and our news papers run riot iu partisan detraction. Said the Irish orator, Grattan, "The gentleman cannot be severe without being unparliamentary; I will show him how to be severe and parliamentary too." At the present day a great pub lic problem is how to state unflinching truth without extenuating, or setting down aught in malice. 10. And now comes a most cutting antithesis. Of the dignities and glo ries above them they know not, and such they hold in contempt; but the sensual aiiimalilies below them they do, like brutes, naturally understand, and with those they are in deep sym pathy. These — The finger of apostolic rebuke pointing at them. They know not — In their animality they ignore the pure God above them, the glories of the heavenly world, the moral gov ernmental order on earth, which faintly copies the government of God. These they appreciate not, and deny their existence, or mention them only with ridicule. What they know — From the fleshly impulses within. As brute beasts — Just as animals understand the dictates of tlieir sexual and sensual nature. Corrupt themselves — Sink ing both their intellectual and bodily systems into debasement, disease, and death, temporal and eternal. 11. The three types united in these them! for they have gone in the way 'of Cain, and »ran greedily after the error of Balaam for re ward, and perished "in the gain saying of Korah. 12 "These are spots in your "feasts of charity, a Num. 22. 7, 21 ; 2 Pet. 2. 15. a Num. 16. 1 &c. — 62 Pet. 2. 13. c 1 Cor. 11. 21. men are Cain, Balaam, and Koi ah. The character, career, and final destiny of the three may bo thus presented: Cain — godlossness, fraternal murder, life under divine curse; Balaam — li centiousness, bribetaking, slaughter in battle; Korah — ambition, sehismatio sedition, sudden consignment to lower hades. Woe unto them — The menace of their final destiny is, like Cain, to be God-cursed; like Balaam, fated to slaughter; like Korah, bound for hades. The three verbs are in climax. Ran greedily, is, literally, they were poured out in that direction, like a stream or torrent. The climax then is, they went, they were poured, they perished. They imitated Cain in taking a mad career; like Balaam, they rushed head long into licentious infamy for gain ; hke Korah, they rebelled against all holy authority and went down to tho depths of death. The comparison to Cain here, as in 1 John iii, 12-15, does not affirm that these men were addicted to assassi nation, but indicates that murderous hatred of the brethren which John typ ifies in these same characters by the character of Cain. In regard to Ba laam, consult our note on Rev. ii, 14. The contradiction of Korah, expressed in verse 8 by despise dominion, and speak evil of dignities, expresses the churchly turbulence and sedition of these men. Fraternal hate, mercenary licentiousness, and rebellion against the Christian body and government, are mainly the crimes charged. 12. In the next two verses St. Jude ranges through nature, through earth, sea, and sky, for images of reprobation for the sensualistic heretics. Roclcs, clouds, trees, waves, and stars are collected in expressive disorder of suc cession, to imago their disorderly existence. 302 JUDE. A. D. 80 when they feast with you, feeding themselves without fear: J clouds they are without water, e carried aliout of winds; trees whose fruit d Prov. 25. 14 ; 2 Pet. 2. 13. e Eph. 4. 14. Spots — Rather, rocks; that is, con cealed peaks or breakers on which ships are liable to wreck. The calm, sweet sea, under whose surface those treacherous wreckers were lurking, were the feasts of charity, the agapce or love-feasts of the primitive Church. These were banquets after the Lord's supper, intended to promote social fraternity in the Church, and to pro vide a charitable meal for the indi gent, who were invited to partake. Wesley's institution of love-feast was a revival of only the first of these purposes. Strange to say, these social and charitable meals could be kept pure neither from gluttony nor licentious ness, and for that reason were aban doned by the Church and prohibited by her authorities. We hope it is a proof of modern improved morality that no such facts, at our Sabbath- school excursions, picnics, and other Christian socialities, have given pain to the Church. Feast . . . fear — Perhaps a better rendering would be : Carousing with you without fear, pro viding for themselves. Even at a sacred feast they had no fear to indulge in excess and license. And by their seductions they were as roclcs under surface, dangerous to the unsuspecting mariners. Clouds — Which in a dry region are a sweet promise of a falling shower; and these for awhile seemed rich with refreshing spirituality and benefaction to the Church. But, alas I they were waterless, with no reviving cr fertilizing store in their bosom, and s.ion they are seen to be the image of fickleness and worthlessness, being the Bport of the varying winds. Trees — Once fruitful, but now autumnal and stripped of fruit. The phrase, whose fruit withereth, simply signifies au tumnal, and so bare of fruit and leaves. Twice dead — De Wette understands doubly-dead to be simply intensive, ut terly dead. Alford and others, dead, first, in autumnal fruitlessness, their withereth, without fruit, twice dead, 'plucked up by the roots; 13 e Raging waves of the sea, h foaming out their own shame; /Matt 15. 13.- 7 Isa. 57. : -h Phil. 3. 19. annual fruit-bearing energy being ex pended; and, secondly, dead by the subsequent extinction of all vitality. This describes, we may admit, doubly dead trees, but shows not the corre spondent double death in the men typi fied by the trees. On the other hand, Stier and Wordsworth find the twice dead solely in the men, namely, in their original death by unregeneracy, and a second death after conversion by apos tasy. This must find its correspondence in the trees in their original fruit lessness previous to the bearing, and a cessation of bearing by tlie cessation of life. We doubt whether a return to De Wette's interpretation is not best. Plucked up by the roots — A single word, uprooted ; or, as the Greek, more expressively, out-rooted. By the Greek aorist all these verbs contemplate the operations from the standpoint of time after their completion. See note, Rom. viii, 5 ; v, 13. It is as if at the con summation of the whole ruin our apostle's pen describes things as past. Plucked up — Rent from the Church, and, their probation being closed, vir tually or really, wrenched f romlife ; no longer cumberers of the ground. Their future and final fate predicted as a past fact. 13. Raging waves — Savage, as if alive, full of furious purpose and power. Their own shame — The plural shames. The image, like that of Isaiah, " casting up mire and dirt ;" the shames being their ownbrutal dogmas and feel ings flung forth in shameless words. Wandering stars — Unknown to mod ern astronomy, but too well known in both ancient and modern moral ex perience. They are neither comets nor shooting stars; but ocularly meteors, conceptually, stars swinging from their positions, drifting from their orbits, and lawlessly wandering in space. These errorists, probably, once had position and orbits, but are veering farther and farther from the light A. D. 80. JUDE. 803 wandering stars, ' to whom is re served the blackness of darkness for ever. 14 And Enoch also, k the seventh from Adam, prophe sied of these, saying, Behold, ' the Lord cometh with ten thousand of i 2 Peter 2. 17. k Gen. 5. 18. 1 Deut. 33. 2 ; Dan. 7. 10; Zech. 14. 6; Matt. '&. 31; 2 Thess. Blackness of darkness — An intenser expression in the English than the original. Substitute in place of black ness, murkiness, gloom. But Gardiner remarks, that the former of these two terms "is a Homeric word for the darkness of the infernal regions, and is even put for the world itself of future woo." As the meteoric star concep tually loses itself in distant and hope less darkness, so these living wan derers will drift into a returnless des tiny of ruin. 14. Prophesied — This word stands, in the Greek, with its particle but, the first word of the sentence ; the place of emphasis. The emphasis imphes that not only were these characters typified by the above-named very ancient ex amples, but they were prophesied of by a most ancient holy seer. Also, in the English, seems by its position to mean that Enoch, in addition to others, so prophesied; whereas it really means, that prophecy was by him added to the above types. Read, But prophe sied, also, in regard to these, the seventh one from Adam, Enoch. Seventh — Including both Adam and Enoch, there were seven persons in line. There is a week, usually of days ; also sometimes, a week of things ; and here, a week of persons, with holy Enoch, for its holy sabbatli. "The number seven was esteemed, in the ancient world, as an important signature point ing to the sacred and mystery. The fact that after sin and death had freely exerted their unhappy power during the first six generations, in the seventh generationmankindappearcd in tlie per son of one man in a state of high com pleteness and blessed freedom from death, has a kind of prophetico-sym- bolical significance, and intimates that mankind in general, after having fully completed its course and fought its bat- liis saints, 15 To execute judg ment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all tlieir '"hard speeches which ungod- 1. 7; Rev. 1. 7. — ml Sam. 2. 3: Psalm 31. 18; 94.4; Mai. 3. 13. tie under the oppression of sin and death, through six long world-periods, shall appear in the seventh world- period in a state of high completeness, in a more divine life and m&re blessed freedom from death. The seventh world-period is the kingdom of God on earth. To Adam, the first, was revealed and promised the appearance and advent of the Lord, as a Helper and Saviour; to Enoch, tlie seventh from Adam, was revealed the last ad vent of the same Lord, Helper, and Saviour as a Judge and Avenger, and he was the first prophet who spoke and taught this among men." — Words worth, Of these — The wickedness of these men placed them within the comprehension of Enoch's prophecy. They put themselves into the class of characters for all whom tho predictious were "truly intended. Through long ages the prediction extended so as to reach them ; and even to reach all such impenitent transgressors, from Enoch to the present day and to the second coming of Christ. 15. To execute judgment — The of fice of judge, rather than executioner, is here described, which is performed upon all. To convince — To ex pose and convict of their sin, stripping away every excuse, and exhibiting their naked guilt. Deeds. . . speeches — The external sins alone are here mentioned as exhibitions of character. Ungodly committed — As an En glish adverb we should hero have ungodlily. Hard — Hostile, unsubmis sive, impenitent. Sinners . . . against him — The Greek order of words is more emphatic: which they spoke against him, sinners, impious. It is supposed by some that Jude here quotes an apocryphal Book of Enoch, of which Dr. Mombert says : — " The above mentioned apocryphal 304 JUDE. A. D. 80. ly sinners have spoken against him. 16 Tliese are murmurers, com- plainers, walking after their own lusts; and "their mouth speaketh n 2 Peter 2. 18. o Proverbs 28. 21 ; Book of Enoch was formerly known only by fragments and notices of the early Fathers, hut has recently been discovered in an Mthw-gie translation, and translated from the ^Ethiopic into German. It became known in Europe about the close of the last century. Winner, Dorner, and others, ascribe its authorship to a Jew of the first century of the Christian era ; Ewald places its date at the end of the second century before Christ. A new edition and translation of this hook was published by D. Dillman in 1853, who pronounces it to have been written about B. C. 11 0. The book consists, according to the careful investigation of the last- named scholar, of three parts : 1. The proper and original Book of Enoch, which constitutes the greatest part of this apocryphal work. 2. Of histori cal additicns for the elucidation of sev eral doctrines and ideas from the pen of another author, who wrote nothing afterwards. 3. Of so-called Noachian additions, connected with other inter polations made by a third author, be longing at least to the end of the first century B. C. . . . Considering that the variations between the epistle and the Book of Enoch are not inconsiderable, and that the Book of Enoch is not ex pressly cited, there is still room to doubt whether Jude knew that book. But the tradition of Enoch's prophecy he must at all events have known, and considered true as to its kernel." A late German writer, Volcmar, maintains that the book was written in the time of Hadrian, the beginning of the sec ond century, and his argument Alford approves. In America, Stuart main tains the post-christian character of tlie book ; and Dr. Gardiner, in a very able excursus, maintains more conclu sively the same ground, denying that Jude quoted the book. Our own con clusion is, that it contains words and phrases used in a manner not found great swelling words, "having meu's persons in admiration because of advantage. 17 p But, beloved, re member ye the words which were James 2. 1, 9.- in any other pre-christian book, and the book can hardly be accepted as pre- christian. Alford says, " That the particulars related in Second Peter and in our epistle of the fallen angels, are found also in the Book of Enoch, is no proof that the writers of these epistles took them from that book Three other solutions are possible: 1. That the apocryphal writer took them from our epistle ; 2. That their source in each case was ancient tradition; 3. That the Book of Enoch itself con sists of separate portions written at different times." 16. The utterere of these hard speeches, as such, are now more fully described. They are, namely, the se ditious Korahs of the Church. Mur murers — Croakers against the apos tohc doctrines and institutions. Com- plainers — Literally, fate-blamers ; mal contents who rebel against their own rank and condition in the order of things and the organization of the Church. Lusts — Impulses of the nat ural man, whether sexual, ambitious, or belligerent. Great swelling words — The utterances of arrogance, and of assumption to being much greater and higher personages than they truly are. Having . . . admiration — Admiring, flattering men to their faces, for whom they, perhaps, have no real respect. Because of advantage — For the sake of profit. Their admiration is a hypocrisy, for the purpose of gain ing position, power, or compensation, through the influence of their beguiled victims. 17. But, beloved — Turning, as h wore, his face towards the purer part of the Church. Later prophets than Enoch have described these men, and with a more specific designation of their time and place. Remembei ye the words — This phraso naturally suggests spoken words; spoken by apostles whom they had, many of A. D. 80. JUDE. 305 spoken before of the apostles of our Lord Jesus Christ; 18 How that they told you i there should lie mockers in the last time, who should walk after their own ungod ly lusts. 19 These be they 'who separate themselves, "sensual, hav ing not the Spirit. 20 But ye, beloved, 'building up yourselves olTim. 4. 1; 2 Tim. 3.1; 4. 3; 2 Peter 2. 1; S.3. /•Prov. 18. 1; Ezek. 14. 7; Hosea 4. 14; 9. 10: Heb. 10. 25. si Cor. 2. 14; James 3. 15. tCol. 2. 7; 1 Tim. 1.4. them, personally heard. Spoken be fore — Forcspokeu; uttered long before their fulfilment, and so predictive. They were forespoken to the Ephesian Church by its founder-apostle, Paul, in his memorable address to tlie Ephesian elders. Acts xx, 28-31. Also, 2 Tim. iii, 1-5; and 2 Thess. ii, 1-10. And 2 Thess. ii, 5, says the apostasy was topic of oral apostohc discourse. 18. Mockers ... walk after their own. . .lusts — Same Greek words as in 2 Pet hi, 3; where see note: yet speaking here of a different set of mockers or scoffers. In the last time — Using nearly the same words of the same verse in Peter, yet refer ring to a different time. 19. These. . .separate themselves — First demoralizing and disgracing the Church by bringing the imputation of their own vices upon it, and then distracting and dividing it by a seces sion, which, however, relieves it. The same sort of seceders as in 1 John ii, 18, 19. Sensual — Same word as is rendered "natural" in 1 Cor.'xv, 44, and for which wc coined the word soulical, as an exact equivalent. The word is plainly antithetical to spirit, as part of the trinality or three-foldness of the human constitution. Having not the Spirit — These men are merely soulical: spirit having not. They had body and animal soul, but they had lost their highest nature, spirit. This does not literally mean that a part of tlieir human constitution had been annihilated, but nullified; reduced to nullity; just as we severely say that a man is conscienceless when his con science seems dead. Vol. V.— 20 on your most holy faith, "praying in the Holy Ghost, 21 Keep your selves in the love of God, "looking for the mercy of our Lord Jesus Christ unto eternal life. 22 And of some have compassion, making a difference : 23 And others w save with fear, x pulling them out of the fire; hating even J the garment ttRoin. 8. 26: Eph. 6. 18. v Titus 2. 13; 2 Peter 3. 12. w Rom. 11. 14: 1 Tim. 4. 16. a; Amos 4. 11 j Zech. 3. 2; 1 Cor. 3. 15. V Zech. 3. 4, 5 ; Rev. 3. 4. 20-24. A two-fold passage; first telliug the beloved how to preserve themselves, 20, 21 ; and second, how they must endeavor to save others — even these sensualists. 20. As to yourselves, there must be a building up, instead of a tearing down, as tlie errorists are doing. And the four elements of this self- building are, faith, which must be your own act; prayer, which must be impregnate with the Holy Ghost, the spirit of man and the Spirit of God cooperating; love of God, the ele ment in which j-ou keep yourselves; and mercy, resulting in the sublime and divine ultimate eternal life. 22. The sinners to bo rescued, if possible, are two classes : a some and an others ; but Tischendorf makes three classes, including a third, who are others still. Of some have compas sion — The reading followed by our translators may be rendered, some treat with pity, making a discrimination, that is, according to tho peculiarity of each case, using severity or tender ness as the transgressor needs. But the reading preferred by scholars at the present day would be: some who are making a dissension ymi must refute , including the idea of detection and exposure. Ti. Others — A second class. Save — Tho Greek present signifies the effort to save, but does not, as the aorist would, impty a sure saving re sult, or the absolute power to accom plish a success. Fulling them out of the fire — As if they were in terrible danger of being scorched and burnt by the errorists, yet could, perhaps, bo res- 306 JUDE. A. D. 80. spotted by the flesh. 24 'Now unto him that is able to keep you from falling, and *to present you faultless before the presence of his 2 Rom. 16. 25; Eph. 3. 20. - I Col. 1. S cued with a desperate pull. With fear — Belongs to third class. Read : Others still, compassionate with fear. . .hating, etc. This third class we can only pity, with a mir.gled feeling of fear and abhorrence of their shame-bespotted characters. The sin and danger of the three classes increase in climax. First, there is the set in tlie Church inclined to be schismatic, who must he rebuked and brought to order. Second, the class tending towards the vice of the sen sualists, who are to be rescued with an energetic putt from their fatal course. Third, the nearly hopeless apostate, whom we can little else than pity, and from whose contaminated natures we are obliged to shrink. Garment spot ted by the flesh — A fearful emblem of depravity. Their tunic or under garment is foul with the spots of their debauchery. Rev. iii, 4. 24. Closing doxology. Now — Liter ally, but. The now impresses the reader as announcing the close of the train of thought and the starting of a liturgical conclusion, which is here applicable, but not the true thought of tho word. The purpose is to con trast the perseverance and blameless- ness of the beloved with the secession and impurity of the errorists. This doxology is in the spirit and style of Rom. xvi, 25. Keep you — Assuming glory with exceeding joy, 25 bTo the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen. * Rom. 16.27; 1 Tim. 1.17:2.3. it to be your purpose to he kept. For you many copies have iliem; and then it is a sort of closing prayer of the writer, apart, for them, his readers, his beloved brethren. ButTischendorf has you, which is far more natural. From falling — Into the corruptions and apostasies of these separatists. Fault less — Unstained from the spots of verse 23. Before. . .his glory — Pres ence of, might here be omitted, and his glory is almost a name for the divine Being. But the antithesis be tween keep and present suggests that the keeping is to be during our proba tion, and the presenting faultless is to be before the judgment throue. Ex ceeding joy — Literally, a leaping for joy; an exultaut jubilation over an accomplished work. 25. Wise is to be omitted as being really inserted by copyists from the parallel passage in Rom. xvi, 27. The fourfold creational ascription of glory and majesty belonging to the divine person, and dominion and power his characteristics as divine ruler. Now — The best reading supplies before this now the clause before all ozon or age. The meaning then would bo, that the ascription to God is before the world'B ages begun, during earthly time, and through the endless ages to come. We have, then, the threefold phases of com plete eternity, past, present, and future. INTRODUCTION TO THE KEVELATION or ST. JOHN THE DIVINE. Instead of a permanent order of prophets, as in the Old Testament, we are presentedin the New, once for all, with a permanent prophecy. The Apocalypse furnishes us all the prediction we need during the Christian ages. It answers to the inquirer, from the primitive age to the present, the great question, "What is the structure of the Christian dispensation from the time of its establishment even down to its emergence into eternity ? " It thence furnishes, the true form of New Testament eschatology; the true order and shaping of the last events of human and earthly history within the sphere of the kingdom of Christ, from the first advent to the second. The book has been very much misinterpreted ; so much so, that with some it is an established maxim that " the Apocalypse either finds its interpreter mad or makes him so." Yet it may with truth be affirmed, that all who have accepted the above eschatological view have, in the great outline, essentially agreed, how ever they may have varied in subordinates. The Messianic dispensation, from tbe time of the first advent to the second, is found by all such interpreters to consist in a series of struggles between the powers of evil and the powers of good, until the final triumph of the righteous cause. The Apocalypse has ever been, therefore, the beacon of the final subjection of the world-power to Christ. It is the book of sure hope, the charter of ultimate victory. Under this view of the book wc can enter upon its interpretation with a trust that, whatever bo the error of our particular interpretations, our whole cannot be far from right. The organic structure of the New Testament, we may add, requires the Apocalypse. Without that book the New Testament is an unfin ished volume; it has hardly even "a lame and impotent conclusion," but rather no conclusion at all. This is a general but strong argu ment against all doubts of its canonicity and of its place in the canon. AUTHORSHIP OF THE APOCALYPSE. The testimony to the authorship of the Apocalypse by John, on historical grounds, is early, abundant, and uncontradicted withiu tho Church. During the fir^t century after its publication it is cither 308 INTRODUCTION TO REVELATION OF ST. JOHN. directly affirmed to be the apostle's, or quoted as his by a dense body of writers. We may name Papias, John's contemporary ; Justin Mar tyr, (between A. D. 139 and 161 ;) Melito, bishop of Sardis, (about A. D. 171;) Theophilus, bishop of Antioch, (about 180;) and Irenseus, (about 180.) Next we have Tertullian, (about 230,) Hippolytus, bishop of Ostia, (about 240,) Clement of Alexandria, (about 200,) and Origen, (about 233.) To these add Jerome, Augustine, Basil the Great, Atha nasius, Gregory of Nyssa, and Ambrose. Of two of these successive witnesses we give the explicit testi mony : — Justin Martyr says: "A. certain man among us, whose name was John, one of the apostles of Christ, in a revelation made to him, prophesied that those believing in our Christ will spend a thousand years in Jerusalem, and after that the universal, and, to speak com prehensively, the eternal, resurrection and judgment of all together,. shall take place." Irenaeus, (whom we have elsewhere called the grand-pupil of John,) in numerous passages gives "John the disciple of the Lord," "who leaned upon his bosom," as author of the Apocalypse. So, speaking of the antichristic number, 066, he says that number is found "in all the good and ancient copies, and is attested by those who have seen John face to face." We see at once that Irenseus gives the testimony heard by himself of John's own personal acquaintances, who had dis cussed the matter of the true text with the apostle himself, and with no other John than the apostle. It is certain that the publication of the Apocalypse must have been an event of great public notoriety among the Churches of Asia Minor. It came from the great survivor of the apostolic body known through out the Christian world — the disciple who leaned upon tbe bosom of Christ himself. It was addressed to the seven principal Churches in tones of imperative apostolic warning. It no doubt went the public round of those seven great Churches, being publicly announced and read in their congregations. It furnished the great programme of the future of the Messianic Church. With the friends and contemporaries of John, therefore, both the authorship and date of the Apocalypse must have been matters of profound interest and perfect knowledge. It must have been an event for half a century. When, therefore, Irenseus tells us that his information came from John's own interviewers, we have a rarely sure authority. It is no guess, no conjecture, but an immediate knowl edge. And this, be it noted, applies to our coming discussion of the date, as well as to the authorship. An argument is drawn against John's authorship from the difference of its style from that of John's Gospel and Epistles. We discuss this INTRODUCTION TO REVELATION OF ST. JOHN. 309 point further under the head of Date. While it is fully admitted that the diversity of style is very great, that fact is not with out its expla nations, as there shown. But while these diversities are undeniable, scholars have, on the other hand, found many traces of underlying identity. These identities justify the belief that the diversities of style arise from the diversity of conditions. The identity, especially of the theology of the Apocalypse with that of the Gospel and Epistles, has been discussed at great length, and shown with great clearness, by Gebhardt, in his work, "The Doctrine ofthe Apocalypse." In opposition to this body of early historical evidence there is nothing of a historical character to present. The Alogi, a small heretical sect, denied the apostolic authorship, because they held it a production unworthy of John. In the third century, Caius of Rome rejected it because he interpreted it to teach Chiliasm, that is, the premillennial advent. On the same grounds Dionysius, successor of Origen at Alexandria, and Eusebius the historian, entertained doubts of its apostolic origin. But none of these testify to the fact on historical grounds. Whether the book is obscure, and unworthy an apostle, or teaches erroneous doctrine, are matters of opinion; in which we are as competent to judge as either of these eminent scholars. Our conclusion as to the authorship is to be ruled by authentic witnesses who testify to a, fact they know; but in regard to its worthi ness or its interpretation we are not ruled by the opinions of men who know no better than we. Historically, therefore, the testimouy in favour of John's authorship of the Apocalypse is not only overwhelm ing but uncontradicted. DATE OF THE APOCALYPSE. On the question of date the historic testimony is as unanimous as on the question of apostolic authorship. The pretence that it was written in the time of Nero or Galba lias not a single testimony in all the Christian literature of the first three — we might say, of the first five — centuries. There is not a single author of the first three centu ries that gives any other date than the reign of Domitian. First comes the decisive testimony of one who certainly knew the true date, Irenaeus, the grand-pupil of John, whom we have already adduced as quoting the words of the personal friends of John whom he knew. In regard to the real name symbolized by 666, he tells us: "If it were necessary for this name to be at the present time proclaimed, it would have been uttered by him who saw the apoca lypse ; for it was not seen a long time ago, but almost in our owe generation, at the end of the reign of Domitian." The opponents of the Domitianian date, very unjustifiably styling 310 INTRODUCTION TO REVELATION OF ST. JOHN. this tlie "Irensean tradition," heroically assume that all the other testifiers to the same date derive their knowledge of the date from Irenseus, so that the testimony of all "is reduced to the testimony of one man." Ask them for their proof of such derivation, and their help less reply is, that "it is the same tradition." But how that proves that this "same tradition" came through the same one man, is what they can adduce nothing to show. In our remarks on Irenseus's testimony to John's authorship we noted how widely notorious both authorship and date must have been to John's contemporaries, and so the same "one tradition" must have come down to the generation of Irenaeus through thousands of different channels. The so-called "Irensean tra dition " was the sole tradition of the whole Church. The foolish fable of the Neronian date has no existence in literature until the sixth cen tury. Its revival in modern times, on the most fantastic grounds, is a discredit to biblical criticism. The real object of these pseudo-criti cisms is to identify John's conception of the recovery of the beast of xiii, I from death with a vulgar superstition of the Roman populace that Nero, after his assassination, had a resurrection from the dead — a superstition which closer research shows really not to have existed. (See our closing notes to chapter xvii.) Against this imaginary derivation from Irenaeus there are decided proofs. 1. No witness, except Eusebius the historian, refers to Irenseus as his author. 2. Variations and subordinate additions show independence of testimonies. 3. The corroborations which we shall soon give from secular history, of the Domitianian date of John's Patmos residence could not, at any rate, have come down through Irenaeus. Clement of Alexandria says, "After the tyrant died, John returned from the island of Patmos to Ephesus." Clement does not in this clause mention Domitian by name; but we know from Eusebius, who quotes these words from Clement, that Domitian was the "tyrant" that Clement meant. For Eusebius introduces the quotation by say ing, that John "addressed the Churches of Asia, on his return from .his banishment to the isle of Patmos, after the death of Domitian." Origen alludes to the imperial banisher of John in a remarkably similar manner: "The emperor of the Romans, as tradition teaches, condemned John for testifying on account of the word of truth, to the island of Patmos. And John narrates the things in regard to his testimony, not telling who condemned him, saying these words in his Apocalypse: ' I John, etc. Rev. i, 9.'" Origen here notes John's silence about bis banisher, not as though it were doubtful who he was, but as a forbearance on the part of the apostle. See our note on the passage. John names his banishment, but, forbearingly, not his ban isher. That Origen knew "the tradition" of Domitian there can be INTRODUCTION TO REVELATION OF ST. JOHN. 311 no reasonable doubt; and there is no reason to suppose that he knew any other, or that any other existed. By "emperor of the Romans," therefore, he meant Domitian. Victorinus, Bishop of Pettau, and martyr under Diocletian, third century, says, "This John saw, when he was in the island of Patmos, being condemned to the mines by Domitian Csesar." - In the fourth century the Domitianian date is, for the first time, apparently contradicted by Epiphanius, Bishop of Salamis, who uses the phrases, "after he was ninety years old," " after his return from Pat mos, which took place under Claudius Cassar ;" that is, about the year A. D. 54. On this we may note : 1. It helps not the advocates of Nero a particle. 2. It gives the name of an emperor which almost nobody advocates. 3. Epiphanius has a low character for accuracy with scholars. 4. The passage contradicts itself; for John (who is uni versally held as younger than the Saviour) was scarce half ninety years old in the time of Claudius. Finally, it gives nearly the true Domitianian date; for John was probably not far from ninety on his return from his banishment by that emperor. The real fact seems to be, that Epiphanius himself had the Domitianian date in view, but twice misrecollected the name of the emperor of that date. It is not until the sixth century that the Neronian fable appears. The unknown writer of the subscription to the Apocalypse of the Phi loxenian Version (Syriac) says, " The revelation which was made by God to John the Evangelist in the island of Patinos, whither he was ban ished by the Emperor Nero." A statement made for the first time six centuries after date, would be considered valueless by any critical historian. This passage, therefore, so far as this discussion is con cerned, has no existence. It furnishes not the slightest proof of any existing tradition or opinion in the Church favouring that date. The ignorant writer names Nero just because Nero was, traditionally, the standard Roman persecutor, the first to be thought of when a perse cutor is to be mentioned. There are two remarkable passages in the early Church writers, which have been so manipulated to prove the Neronian date that it is neces sary to notice them. The firet is from Eusebius, who says : " It was at Rome that Peter was crucified with his head downward, that Paul was beheaded, and John was banished to the island." Now this says noth ing about the dateoi the three events, but only the place, namely, Rome. And Tertullian : " Happy that Church in which the apostles poured forth their whole doctrine and their blood ; where Peter imitated the passion of his Lord; where Paul was crowned with the martyrdom ot the Baptist; and where the apostle John, after he had been immersed in hot oil and suffered nothing, was banished to the island." Not a 81 2 INTRODUCTION TO REVELATION OF ST. JOHN. word is here said of date, but only of place. The locality of all these events is said to be Rome ; their time is unmentioned. DATE OF THE PATMOS RESIDENCE. - Besides these direct proofs, the records of the date of John's ban ishment and return even more decisively fix the date of the writing. First, it is in Domitian's reign alone, that history finds the custom of banishing individuals for religious reasons ; and it is uniformly agreed that the banished were restored at, or after, the close of his reign. Under Nero the punishment was immediate execution, not ban ishment. The Pagan historian of these times, Dion Cassius, says: "Nerva" (the successor of Domitian) "released those that had been condemned, and restored those that had been banished for impiety ; " that is, for rejecting paganism. Eusebius, the historian, says: "They marked the time accurately, namely, in the fifteenth year of Domitian, relating that, besides many others, Flavia Domitilla, who was niece of Flavius Clemens, one of the then aristocracy of Rome, was. on account of her testimony to Christ, banished for punish ment to the Pontian island." Tertullian, with a slight inaccuracy, varies from the unanimous account of all other writers, and makes Domitian restore those whom he had banished. Victorinus, in a passage above quoted, says that John was "condemned to the mines by Domi tian Caesar." Eusebius.in his Chronicon., says that John's banishment was in the fourteenth year of Domitian's reign. We need, however, quote no further on this point ; for with the exception of the untrusty Epipha nius, who dates the banishment under Claudius, (which nearly nobody now believes,) all before the sixth century, both pagan and Christian writers, date the banishment under Domitian. But if John resided in Patmos under Domitian, he wrote the Apocalypse under Domitian. Against the Domitianian date certain passages are quoted from the book itself ; but it is fatal to this argument that it is obliged to as sume certain peculiar interpretations of those passages — interpreta tions which are entirely inadmissible. Thus, because the city of Je rusalem and temple are mentioned, xi, 1, and the tribes in vii, 4-8, it is assumed by these interpretations that Jerusalem, the literal city, was not yet destroyed. But is it not a wonderful blunder to assume that because a thing is mentioned, it really exists at the time of mention ? Is a thing never named or described after it has been once destroyed? But the use of Jerusalem and temple and tribes as apocalyptic sym bols, no more proves the literal existence of the city than the descrip tions of Babylon prove that that great capital then existed in all its power and glory. See our notes on those two passages. Another equally fallacious argument is derived from the assumption INTRODUCTION TO REVELATION OF ST. JOHN. 313 that the "beast" of xiii, 1, etc., represents Nero. It is assumed that the "kings" of xvii, 10 are Roman emperors; and, counting in Julius Csesar, who preceded Augustus, the sixth who now "is" would be Nero. (See our notes.) Then the date of the book must be under Nero, and the wounded head must be identified with Nero's suicide. It is, in fact, to maintain this fabulous identification, that the histor ical proofs of the Domitianian date are so unscrupulously outraged by the false "criticism." The earlier date has been, finally, deduced from the strong and youth ful style of the Apocalypse. There is confessedly a great difference in style between the Apocalypse and John's Gospel and Epistles. From this marked contrariety one class of critics has denied that both were by the same writer; and others would infer that the Apocalypse was much the earlier written. The answer to either one of these two infer ences would refute the other. It is admitted that the style of the Apocalypse is much more rhap sodical, abounding in Hebraisms, solecisms, and defiances of grammat ical rules. The Gospel and Epistles, as exhibiting more Greek culture and a calmer spirit, are plausibly inferred to be the later productions. Tet this single difficulty cannot be allowed to invalidate the solid historical demonstrations, both that the Apocalypse is John's and that it was written late in life. An illustrative parallel may be drawn, as one instance, from the case of Thomas Carlyle. Early in life his biography of Schiller was written in chaste, calm, Addisonian English ; but with this his history of the French Revolution and all his other later produc tions stand in most violent contrast. It was in his mature life and old age that his style grew bold and wild, and often grotesque and parox ysmal. There was not only the appearance of two contrasted styles, but of two very opposite minds. The one was the style of the pure quiet thought of the age of Queen Anne, the other was steeped in the most intense and turbulent spirit of modern Germany. Now John's Gospel and Epistles were written in his best Greek to win his Ephesian audience to the history and doctrines of Jesus. On the contrary, in the Apocalypse he is an emulator of the prophets of the Old Testament. His soul as well as his style is Hebraized. Both from the mental frame into which his inspiring theme wraps him, and from set purpose, he forces and tortures language to express his colossal conceptions in the grandest and most energetic forms. He does not, like Carlyle, pos sess himself of a new and foreign style and mind ; but rather returns to the style and mind of his youth, before Grecian culture had softened his Hebraism — the era when Jesus surnamed hiin a " son of thunder." We do not hesitate, therefore, to recognise in the Apocalypse both the venerable age aud the renewed youth of the last of the apostles. 314 INTRODUCTION TO REVELATION OF ST. JOHN. SACRED NUMBERS OF THE APOCALYPSE. That certain numbers have a symbolical significance is now admit ted by all eminent commentators? The frequent coincidence of the same number in the numbering of actual literal objects, of course proves nothing; but when we are within the sphere of symbols, and where numbers are a matter of the author's pure choice, an element of significance found repeatedly occurring furnishes the probable reason of the particular selection. For a brief complete ascertainment of the symbols 3, 4, 7, 12, the reader is referred to our note, Sacred Numbers, at the close of Luke vi. Here we may first note TUB CREATIONAI, NUMBER, FOUR. The first four of the seven seals, of the seven trumpets, and the seven vials, are creational; that is, connected closely with the physical frame of the earth. See our notes. The remaining divine threes of each of these three sevens mount higher, and refer to the spiritual in terests of man. The fours symbolize the world in the aspects of sin and woe ; the threes present the consequent retribution and redemp tion. The former presuppose Adam, the fall, and the ruin ; the latter auspicate Christ, the judgment, and the renovation. So also vii, 1, four angel guardians over physical objects, four winds, four coiners; and, xx, 8, four corners of the earth. See following passages for enumerations of four particulars: vii, 9; viii, 5; x, 11; xi, 9; xii, 9; xiii, 7; xiv, 6; xvii, 15. To some of these instances we would not attribute a creational character, from their single intrinsic nature ; but there is, perhaps, no one in which it may not well be found after the law has been ascertained by induction from a sufficient number of instances. TIIE NUMBER SEVEN. Seven is the prince of sacred numbers. That it is viewed as a com bination of the creational four and the trinitarian or divine three, thus symbolizing the totality of the world and God, is clear from the seven seals, trumpets, and vials. How it dominates in the Apocalypse is shown in our note closing Luke vi, enumerating no less than fifteen series measured by that number. Dr. Pusey (Daniel, p. 167) suggests that the adoption of this number has also a basis in the development of the human bodily system. He quotes plentiful authorities show ing the ancient opinion that human life advances by seven-year stages. Plutarch tells us that " Heraclitus and the Stoics say that man's perfec tion begins about his second seventh year." Solon has left a poem describing the seven-year advancing stages of life to the tenth, agree ing with the psalmist in his limitation; but other thinkers counted to INTRODUCTION TO REVELATION OP ST. JOHN. 315 the twelfth, making eighty-four years the natural limit. Modern law makes thrice seven the period for attaining manhood. But is there not another corporeal basis for the number seven 1 Some thinkers tell us that our seven-day period of labour and repose is the true measure suited to man's constitution. More or less would not adjust well to his nature. Our impression is, that most men feel this to be the fact. Wliatever other concordant reasons there may be, then, the week has truly a fixed physiological basis. "The sab bath was made for man." It might seem, then, that the parable of the divine creational rest was framed as basis for the sabbath law in the decalogue. Whatever physical basis the seven-day cycle of the Mosaic cosmogony possesses, it seems quite clear that that cycle is prepared and adjusted for the decalogue, not the decalogue to the cycle. As man is the miniature image of God, so man's repose is miniature of God's parabolic repose, and man's little week is the miniature of God's stupendous week. Yet the week, in accordance with all these facts, has an astronomical basis in its being the approximate quarter of a month. THE NUMBER TEN seems to symbolize the human universality of our race, usually in its secular and even profane aspect. Ten utterances are given by Moses (Gen. i) as uttered by Elohim in bringing the world to becoming the home of man. It is remarkable that both genealogies of the race, from the creation to the flood, and from the flood to Abraham, contain ten generations. Ten were the plagues of Egypt revealing Jehovah to the profane world. Ten were the commandments, the law for all the world, Ten the toes of Daniel's image ultimately representing the nations of the world ; and ten the horns of the apocalyptic beast symbolizing the same universality. Ten were the virgins of the parable representing our probationary race. Ten multiplied by seven represents a similar universality. See our introductory note to Luke x. Seventy was the number of deacons representing a universal ministry ; seventy was, with the Jews, the symbolic number of the nations of the earth. Ten raised to a cube, and usually multiplied into some other number, serves to increase the whole number to a magnitude required by the subject. See notes on vii, 4; ix, 16; xi, 13; xx, 4. TIME NUMBERS. Whether the Apocalypse in its number of 1260 days uses "a day for a year," has been a much-mooted question. Symmetry requires something like such a symbolism. Where a beast symbolizes a nation, a symbolic reduction of number is required. For, how monstrous would be tbe making the life of a beast 1260 years! The rude pro- 816 INTRODUCTION TO REVELATION OF ST. JOHN. portion is: As a beast to a nation so 1260 days to 1260 years. So in Ezekiel iv, 1-8 the proportion was: As Ezekiel's tile was to Jerusalem, so was a day to a year. Wordsworth rightly makes the 42 months, or 1260 days, an adverse period ; but not only does this number in its vari ous forms symbolize the adverse, but also the extension or magnitude of the period. John's great numbers are usually the exact for the in exact. Such are the 144,000 of chapter vii; the 200,000,000 of ix, 16; the 7,000 of xi, 13; the 1,000 of xx, 2. Daniel's seventy weeks were very nearly literal ; the symbol existing not in the events predicted, but, if at all, only in the weeks, or rather, literal heptads. Hence both the Jewish and Christian expositors have looked for an exact period of seventy years. In the Apocalypse, however, the analogy appears to be in favour of viewing the 1260 days as an approximation to a definite period of extended centuries. See notes on xii, 14 and xiii, 5. STRUCTURE OF THE BOOK. A comparison of passages will show that John received three dis tinct commissions to prophesy, from three distinct donors, producing what may, not improperly, be styled three apocalypses. The first commission (i, 19) is given by Christ himself in a Chris- tophany or personal appearing; and hence we have, in chaps, ii, iii, what we may call the Christophanic apocalypse. The second (iv, 1) is bestowed by a Theophany, or present God; and hence we have, in iv-ix, the Theophanic apocalypse. The third (x, xi) is bestowed by a personally appearing angel, (chap, x,) and hence the remainder of the book is the angelophanic apocalypse. The first, or Christophanic part, is Christ's messages dictated to John, and addressed to the seven representative Churches of Asia, and through them to all the Churches of the Christian ages. The second, or Theophanic part, is a prophetic presentation of the then future of the •Christian dispensation, exhibited not in chrono logical history, but in a few pictorial phases, through a cycle of six opening seals succeeded by a celestial sealing. The third, or angelophanic part, presents, in a fuller and more definito chronological order and completeness the same Christian dis pensation, exhibiting the struggles of Christ and Antichrist, down through the clays of divine triumph to the final judgment and eternity. This third part consists of the great historical Seventh Trumpet, pre luded by the six previous trumpets. As a whole, the six-seal series and the seven-trumpet series go over the same cycle of time; the former by phases, the latter, first (in the six trumpets) by phases and then (in the seventh) by consecutive history. The seventh trumpet is the INTRODUCTION TO REVELATION OF ST. JOHN. 317' true historic consecutive Apocalypse. It deals in chronological events and movements. Yet it is not so specifically minute as to mention any single human individual in history. There is no mention of Nero, nor Charlemagne, nor Napoleon, nor of the Crimean war; the curiosity that looks into the Apocalypse as a fortune-telling record of particular contemporaneous events or personages is the source ofa large amount of the discredit resting on this book. Those who expect to find con temporaneous events exhibited large as life in this book forget how great a space so small a map as the Apocalypse has to cover. When Alcibiades was boasting of the large estates he was to inherit, Socrates laid before him the map of Greece, and brought him to modesty by asking him to point out his broad acres. We need a similar modesty in estimating our own magnitude in the Apocalypse. THE PREDICTION, THE AGENTS, AND THE APPARATUS. The object of the Apocalypse, mainly, is prediction. And these predictions appear in a series of pictures, or symbolical images, pre sented to the seer and represented to us by him in words. But a large part of the book is occupied with a description of the agents, and of the apparatus or machinery, as we may call it, by whom and by which these pictures are presented to view. These three parts — the agents, the apparatus, and the prediction — must be distinguished from each other by the reader. The agents are, Christ, God, the angel of chap, x, and various angels. The apparatus consists of the sceneries and inanimate objects, the seals, the trumpets, the vials, etc. Thus in the second part the fourth and fifth chapters are entirely occupied with the agents and apparatus and their action, by which the "seals" aie to be brought out and the predictions the seals contain are to be brought to view. It is the revealed contents of the seals which are the true predictions. Very erroneous conclusions result when an agent or apparatus is mistaken for a predictive symbol. Sad errdrs are pro duced, for instance, when the angel of chap, x is taken as symbolizing an event in human history. Yet iu the word apparatus there is no depreciation. For this part of the book is sublimely significant of the overruling providence of God in the system of the world. 'The Apocalypse becomes thereby a panorama, on a finite human scale, of the divine administration. The apocalyptic panorama represents the divine administration, as an orrery represents the solar system. It is a minute model of the divine government during the Messianic dis pensation until it merges into eternity. In our Commentary, while differing in some subordinate views, we agree with the body of evangelical commentators in the most important eschatological results. Rejecting the immense mass of complex in- 318 INTRODUCTION TO REVELATION OF ST. JOHN. genuities with which the text has been overlaid by the ultra-historical school, we still gauge the progress of the world by some great epochal points, and attain a clearness in our view of the whole. Our division into Three Apocalyptic Commissions must sustain itself by the evidences of co-ordination furnished by the threefold statement and by the results. In our own explication of xiv-xvi we think the evidences will appear to most readers conclusive. Our view of the Seventh Trumpet, as furnishing a perfectly consecutive history to the end, we believe to be bath maintainable and very important in its conclusions. Our hope, on the whole, is, that we have furnished an elucidation, by the light of which the book will be read by a large class of minds with easy under standing and fresh interest. Our ministry generally have almost dropped the Apocalypse from study or public use. And yet we have been impressed with the belief, that, relieved from the burdens that have been laid by complex and questionable commentary upon it, the book is full of inspiring topics and vivid illustrations for the pulpit. ROMAN EMPERORS. DATES OF COMMENCEMENT OF THEIB BEI&NS. B.C. 31. Augustus. Christ bom, four years before the Vulgar Era. A..D. 14. Tiberius. A. D. 30, Christ crucified. 37. Caligula. Conversion of Paul. 41. Claudius. 64. Nero — who was deposed and committed suicide. 60-G2. St. James's Epistle and martyrdom. Book of Hebrews written. 66. Feter and Paul martyred. 68. Galba — reigned six months. 69. Otho — reigned two months. 69. Vitellius — reigned eight months. 70. Vespasian. Destruction of Jerusalem. 79. Titus. John's throe Epistles. Epistle of Jude. 81. Domitian. Apocalypse written about A.D. 96. 96. Nerva. Restores John from Patmos. 98. Trajan. Death of John. PLAN" OF THE APOCALYPSE. I. Title of the book i, !l-3 ; 2. Dedication to the Churches, i, 4-8 . . i, 1-8 PART FIRST. THE CHRISTOPHANIC APOCALYPSE i, I-iii, 22 1. The Christophany and first prophetic commission. ... i, 9-20 2. Epistles successively to the seven churches ii, 1 — ill, 22 PART SECOND. THE THEOPHANIC APOCALYPSE iv, 1-ix, 21 I. The Theophany — God Enthroned in State iv, 1-6 The Beasts, or Cherubim — The four and twenty Elders 7-11 IL Prelude to Opening the Seven Seals v 1-14 1. The book and unaccepted challenge for its opening. . 1-4 2. Challenge accepted and book taken by the Lamb. ... 5-7 3. Successive songs of praise to the Lamb by beasts, elders, angels, and all creation 8-14 HI. Opening of the Seven Seals vi, I -viii, 1 A. The Seal-Cycle. — The six-seal cycle briefly pictures the phases of the Messianic age down to the final dissolution ; the seven- trumpet cycle pictures and narrates more fully the same course of time to the final judgment. First Seal — White horse of Conquest vi, 1-2 Second Seal — Red horse of Carnage vi, 3 Third Seal — Black horse of Scarcity vi, 5, 6 Foprto Seal — Pale horse — four-fold Death vi, 7, 8 r Fifth Seal — Cry from souls under Altar=Persecution vi, 9- ! I Sixth Seal — Final earthly Dissolution and Doom vi, 12- 17 With counter picture of celestial reward of Saints.. vii, 1-17 a. Winds are silenced while Old Testament Saints are seeded 144,000 vii, 1-8 b. Then number of Sew Testament Saints; too great to be numbered; with song vii, 9, 1 0 c. Surrounding circle of Angels, with song vii, I \, 12 d. Elder's explanation and glorious picture of tlieir HEAV ENLY STATE iii, 13-.17 Seventh Seal— Issues no revelation, but inaugurates the Seven Trumpets viii, 1-6 <-« £.2 820 PLAN OF THE APOCALYPSE. IV. The Seven Trumpets viii,7-ix, 1G B. The Trumpet-Cycle.— As the seal-cycle pictures the Messianlo age briefly, so this trumpet-cycle both pictures (in first six trum pets) and narrates (In the seventh) the same down to judgment and eternity. ** First Trumpet — Plague upon Earth, hail, and fire vhi, I Second Trumpet — Plague upon Sea, mountain-sized fire- bolt viii, 8, 9 Third Trumpet — Plague upon Waters, star Wormwood, viii, 10, 11 Fourth Trumpet — Plague upon Luminaries, dimness . . viii, 12 An eagle appears and announces the three coming woe trumpets, namely, of locust-demons, (ix,l-ll,) war-demons, (ix, 12-21,) and antichrist, (xii, 1-17.) vih, 13 Fifth Trumpet — Abyssmal Locust-demons — emblems of infernal errors, hes, and vices ix, 1-11 Sixth Trumpet — War-horse demons — emblem of Chris tendom's wars ix, 12-24 PART THIRD. THE ANGELOPHANIC APOCALYPSE x, 1-xxii, 21 1. The Angelophant — Descent of the World-Angel. x, 1, 2 2. He announces that in the sounding of the SEV ENTH TRUMPET the eschatological mystery of God will be finished; that is, the trumpet will sound even to judgment and eternity. . x, 3-7 3. Third Prophetic Commission bestowed on John. x, 8-11 I. Prelude to the Seventh Trumpet xi, 1-14 4. An outlined ground plan of the events of the Seventh Trumpet; that is, of the whole of xii, 1-xxii, 5 xi, 1-13 Embracing: — a. The mystic Jerusalem = the pure Church ascertained by measurement n, 1-2 b. The martyr two witnesses = the faithful few. xi, 3-6 c. Their destruction by the beast, and resurrection, tri umph, and avenging xi, 7- 13 II. Sounding- op the (third woe) Seventh Trumpet si, 14 WARS OF CHRIST AND ANTI-CHRIST [As the wars of Christ and antichrist extend from tbe first to the second Advent, so the seventh (or third woe) trumpet covws the entire of that period, furnishing a consecutive history, with Its regular symbolical chronology through the whole.] Triumphant voices chant the anticipation of its contents xi, 15-19 Events of the Seventh Trumpet commence, extend ing to end of book xh, 1 PLAN. OF TJIE APOCALYPSE. 321 I. PERSONALITIES OF THE WAR. Satanophany, the Dragon incarnate in the Roman Empire .... xii, 1-4 The star-crowned woman, the Church, assailed by Dragon. . xii, 1-6 Michael her champion ; firmamental war j Dragon cast to earth xii, 7- 17 First (sea-risen) Beast= Christianized Roman Empire xiii, 1-1 0 Second (earth-born) Beast=Roman hierarchy = Clergy xiii, 11-1 3 Living Image of First Beast = the Popedom xiii, 14^18 II. EVENTS OF THE WAR. HHE THREE OVERTHROWS OF ANTICHRIST; namely, of his Capital, his Harlot, and his Armies xiv, 1-xx, 3 I. FIRST OVERTHROW-of Antichrist's CAPITAL, BABY LON xiv,l-xvi,21 (The overthrow of Babylon by Jerusalem, three chapters, xiv-xvi. The scene of belligerent preparation is at Jeru salem, Mount Zion, the temple.) 1. The chapter of War Menace by Jerusalem against Babylon xiv, 1-20 a. Anticipative but indefinite joy-song at Jerusalem, on Mount Zion xiv, 1-5 b. Three angels hovering over Jerusalem xiv, 6-12 1. First angel proclaims triumphal everlasting Gospel xiv, 6, 7 2. Second angel defines the object of tliese war manifestoes, Babylon ' xiv, 8 3. Third angel pours forth a volume of divine malediction against Babylon and her devotees for martyring the saints xiv, 9-12 c. Sky- vision (over Jerusalem) symbolizing the destruction of Babylon xiv, 14-20 2. The chapter of War Preparation (at Jerusalem) for Babylon's destruction xv, 1-8 The seven destroying angels in temple; presented with vials xv,l-7 Depot of divine wrath — in Jerusalem temple xv, 8 3. The chapter of the Destruction of Babylon by bat teries of wrath poured from Jerusalem xvi, 1-2 1 a. The four creational vials upon earth, sea, waters, and sun. .. xvi, 1-9 b. Fifth vial on kingdom of the beast xvi, 10-1 1 C. Sixth vial on the Euphrates, for the kings of the east. xvi, 12 d. The three frogs — Antichristic rally in behalf of Babylon . . . . xvi, 13-16 e. Seventh vial on the air — earthquake, crash, Babylon's down fall xvi, 17-21 II. SECOND OVERTHROW— of Antichrist's HARLOT = the corrupt Church xvii, 1-18 1. Picture of the Harlot mounted on the Beast xvii, 1-6 2. Angel's exposition of the Beast xvii, 7-14 VOL. V.— 21 322 PLAN OF THE APOCALYPSE. 3. Exposition of the Harlot and her total destruction. xvii, 15-18 4. Song of Triumph over the accomplished destruc tion of Babylon xviii, 1-24 a. Angelic announcement of 'past downfall and prospective ruin. xviii, 1-3 b. Celestial rehearsal of ancient predictions now fulfilled xviii, 4-8 c. P'orlraiture of her mercantile and commercial desolations. xviii, 9-20 d. Mournful picture of her home silence and darkness xviii, 21-24 5. Song of triumph over destroyed harlot and coming of pure bride xix, 1-10 III. THIRD OVERTHROW-of Antichrist's ARMIES xbr, U-xx, 3 1. Descent ofthe Great Captain and armies of heaven. xix, 11-16 2. Sun-angel calls the birds to a coming banquet xix, 17-18 3. Capture and penalty of Beast and False Prophet. . . xix, 19-21 4. Capture of the real Antichrist = Satan, and his thou sand-year imprisonment xx, 1-3 RESULT OF OVERTHROWS— the thousand-year repose of victory and reign— the MILLENNIUM xx, 4-6 New rebellion of Satan— closed by his destruction xx, 7-10 THE FINAL JUDGMENT AND AWARDS xx, 1 l-xxii, 5 1. The throne, the resurrection, and vanishing earth.. xx, 11, 12 2. The final penal award — the lake of fire xx, 13-15 3. The final glorious award — the new heaven and earth xxi, l-xxii, 5 a. Visible descent of the new Jerusalem to the new earth. . . . xxi, 1—4 b. Divine announcement of its blessedness and conditions. . . . xxi, 6-S c. Description of the heavenly city xxi, 9-27 d. Its river and tree of life — Close of Apocalypse xxii, 1-5 EPILOGUE— Four attestations to this Apocalypse xxii, 6-20 1 . By angel, briefly reiterating the divine endorsement xxii, 6 2. By John, recapitulating God's sending angel and his own over-reverence to him xxii, 6-9 3. By God, realizing the judgment as immediate xxii, 10-16 4. By Jesus, reaffirming his own coming, denouncing corrupt ers ofthe record xxii, 16-19 John's final welcome to the coming — benediction xxii, 20, 21 THE REVELATION OF ST. JOHN THE DIVINE. CHAPTER L TpHE Revelation of Jesus Christ, _L "which God gave unto him, aJohn3.32; 8.26; 12.49. CHAPTER I. 1. Title ofthe book, 1-3. 1. The — In modern style the first three verses would have been printed on a first title-page, with verse 3 for the author's motto, and with names of publishers at bottom. Verses 4-8 are the dedication, namely, to the seven Churches. At verse 9 begins the Apocalypse proper. Like most title- pages, this was apparently written after the book was finished, and it in forms us how the writer came by its contents. Revelation, or Apocalypse, means, literally, an unveiling or uncovering, namely, of some hitherto hidden or unseen object The conception is, that St. John's perceptions were so super- naturalized that the hidden things of God's administration could be made bare before his eyes, as in a moving pan oramic representation. It was a reve lation of, that is, by, Jesus Christ as its immediate bestower. And that not only from his self-revelation in the Christophany of 9-20, but also from his conquering, (v, 5, where see note,) as Mediator, to open the seven seals, without which no disclosure could be made. God gave — The theophany of chaps, iv and v explains this gave by showing God upon the throne, with the whole apparatus of revelation, yet not allowing tho seals to be opened except to the adored and all-meriting Lamb. God, therefore, gave this revelation unto him as part of his winnings through his death and me diation. To show — To exhibit; for as John saw the unveiling, (verse 3,) so j to show unto his servants things which bmust shortly come to pass; and °he sent and signified it by b Chap. 4. 1 ; verse 3.— c Chap. 22. 16. it was Christ's purpose through him to have it exhibited to all. His ser vants — The seven Churches and the universal Church by them represented. For as Christ gave through John, so John gives through his apostolic seven the unveiling to the ecumenical Church. So this revelation comes from God, through Christ, through tho angel, through John, through the seven, down even to us. Shortly come to pass — Shortly, by the arithmetic of eternity. See note on 2 Pet. iii, 8. Tho same note of immediateness at close of verse 3, and in xxii, 20. Diisterdieck de cides that "the evasion that the shortly should be reckoned the divine mode of computation, according to St. Peter's words, is contrary to the context," but gives no reason. Hengstenberg gives for the same decision the reason that when God speaks to man, he must speak in a human manner. Therein he contradicts St. Peter, who, on this very point, declares that God does speak to man according to a divine arithmetic. Alford here fairly breaks down. Through his whole commen- tary he stiffly maintains that all such * expressions mean that the New Testa ment writers thought and said that the second advent would be in their own day. With this view we have taken issue at passsage after passage. At last, when he eomes to the Apoca lypse, he happily turns about and takes precisely our own grounds. Pity he could not have sponged out his previ ous notes. By his angel — Doubtless the interpreting angel of xvii, 1, 7, 15, who appears also at xix, 9 ; xxi, 9 ; xxii, 1, 6. This last text nearly repeats the 324 REVELATION". A. D. 95 his angel unto his servant John: 2 dWho bare record of the word of God, and of the testimony of Jesus Christ, and of all things "that he saw. 3 ' Blessed is he that readeth, and they that hear di Cor. 1. 6; chap. 6. 9; 12. 17; verse 9.- ei John 1 1 fLaile 11. 28; chap. 22. 7. words here, and adequately explains them. The idea of some commentators that there was an attendant exhibiting angel from the beginning to end is not implied in the words. 2. Bare record — An obsolete phrase used elsewhere in translating John for testified. Word of God. . .testimony of Jesus — The Apocalypse (as affirmed by the first words of verse 1) comes first from God as his revealing word ; it is then the testimony of Christ, as to the character and final results (es chatology) of his Messianic age. All things — Literally, whatsoever things. Saw — The unveiling and exhibition of the predictive moving panorama was what John saw. And hence repeatedly verbs of seeing are used in regard to it both by John and the earliest Christian writers. 3. Blessed — A beautiful and solemn warning to his readers, both of his own and subsequent ages. At the same time, it expresses his own solemn reverence for his own work. Blessing and woe are dependent on the spirit in which tho truths of this book are read and reduced to practice. [See maledic tion at xxii, 18, with note.] Similar benedictions, with a blessed, recur in our Apocalypse, xix, 9; xx, 6; xxii, 14. The nature of that blessedness to the apocalyptic conqueror appears by an ticipation in ii, 7, 11, 17; iii, 5, 12, 21. He that readeth . . . they that hear — One public reader and a congregation of hearers. See our vol. iii, p. 5. For beyond question our John expected that his apocalypsis would be received as a divine authority by his seven fold circle of Churches, would be pub licly read in the public congregation, would be deposited in their archives, and would bo a thing of perpetuity until the great white throne of chap. xx should appear. And so these seven the words of this prophecy, and keep those things which are writ ten therein: for &the time it at hand. 4 TOHN to the seven churches fj which are in Asia: Grace g Romans 13. 11 ; chapter 22. 10. James 5. 8 ; 1 Peter 4. 7 ; Churches did receive it. They received it as the work of no other John in existence would be received. Keep those things — Square their hves ac cording to their requirements. Awful is the weight with which our Seer presses his work upon the spirit and heart of his audience. No woe is, in deed, here announced ; but the blessed is pronounced with a solemn implica tion that acceptance before the white throne is fearfully conditioned upon a deep obedience to the requisitions of the book that predicts its future ap pearance. 2. The dedication to the Seven Churches, 4-8. 4. John — Adverse, and we may add, perverse criticism asks, If this were truly St. John, why does he no where style himself apostle t "We re ply that ho does not write himself apostle just because he was St John. There may have been, in the seven Churches, many Johns, but everybody knew that to the Churches there was but one John in Asia. Had any other John than he attempted thus to ad dress, admonish, rebuke, command, and threaten these seven Churches, he would have gained no audience. Sev en — The best treatise in English on the apocalyptic numbers is in Stuart's first volume, largely taken, with due credit, • from Bahr, a condensation of which we have given at the end of our notes on Luke vi. It has been argued that the Apoca lypse was written- at an early date, be cause this address shows that there wore as yet but seven Churches in Asia. It might as well be assumed that hut " seven trumpets " were sounded be cause but seven were within reach. Seven Churches, liko numerous other apocalyptic sevens, are selected under the symbolic seven-form law that rules A. D. 95. CHAPTER I. 325 be unto you, and peace, from him h which is, and 'which was, and which is to come; kand from the 7; Exodus Z. 14. ijobn 1. 1.- 8.9; chapter 3. 1; 4. 5; 5. 6. -k Zechariah in the book. Says Stuart : " Wheth er the Churches of that day, in Asia, were limited to that number is a ques tion easily solved; for in Col. iv, 13 the Church at Hierapolis is mentioned in connexion with that at Laodicea, and the former is in the neighbourhood of the latter. Colosse also was in the immediate neighbourhood of Laodicea. So, in a few years later than when the Apocalypse was written, we know there were large and flourishing Churches in Tralles, where Ignatius hved, and at Magnesia in its neighbourhood, both in Lydia, and but a moderate distance from Ephesus." Stuart, be it remembered, maintained the Neronian date of the Apocalypse, but he here fully refutes those who maintain that early date on the ground that there were as yet but seven Churches in Asia when the book was written. Asia — Proconsular Asia, so called because ruled by a Koman proconsul at Ephesus. Matth ew Arnold, in a note to one of his poems, says : " The name Europe (Eipuin;, the wide prospect) probably describes the appearance of the Euro pean coast to the Greeks on the coast of Asia Minor, opposite. The name of Asia, derived from aatoc, fatal, again comes, it has been thought, from the muddy fens of the rivers of Asia Mi nor, such as the Cayster or Mseander, which struck the imagination of the Greeks living near them." Proconsu lar Asia, as may be seen upon our map, embraces the three provinces of Mysia, Lydia, and Caria, bordering upon the Hellespont. The seven Churches were mostly in Lydia. The different ex tensions of territory covered by the term Asia are thus well defined by Elliott: "The word Asia was used by the Romans in four senses : 1. Eor the whole Asiatic continent, as op posed to Europe and Africa; 2. For Asia Minor in its largest sense, includ ing Cilicia and other districts beyond the Taurus; 3. For the same in its seven spirits which are before his throne; 5 And from Jesus Christ, 1 who is the faithful witness, and l John 8. 14 ; 5. 36, 37 ; 1 Timothy 6. 13 ; chap ter 3. 14. smaller sense, embracing only the provinces within the Taurus ; 4. For Lydian Asia, or, as it was called towards the end of the first century, Proconsular Asia, extending along the coast from Pergamos to Caria, and in land to the Phrygian frontier, or a lit tle beyond it. Grace. . .peace — This Pauline form of benediction was fa miliar both to Ephesus and the other Asiatic Churches from the epistles of that great apostle, and John's adop tion of it clearly indicates that there was no antagonism between the two apostles and their friends, as was im agined by such writers as Baur and Renan. Is. . .was. . .to come— The threefold divisions under which our minds are obliged to think all time, and so used to express the eternity of Him. The threefold phrase expresses the import of the word Jehovah. The elevation of the prophetic style induces the seer to refer to this name for God ; and from the reverence with which the utterance of the divine name was avoided by the Jews, he gives the import, and not the name it self. The phrase, though dependent on the preposition from, is sacredly preserved by John as a nominative, thus attaining an expressive emphasis above the ordinary rules of grammar. The seven spirits — Stuart and others maintain that these are "the seven presence angels," in regard to which see our note on viii, 2. But it seems inadmissible to make grace and peace proceed from mere creatures, and that in position between two of the persons of the Trinity. As seven is the num ber of completeness, the one spirit is styled seven in allusion to the perfect manifoldness of. his operations. The one Spirit is the seven spirits, as the one atmosphere is "the four winds." These spirits do not "stand" before Him, like serving waiters or watchers, as viii, 2 : they are before his throne, as also is the Lamb. 326 REVELATION. A. D. 95. the "' flrstbegotten ofthe dead, and "the prince of the kings of the earth. Unto him "that loved us, fand washed us from our sins in his qwn blood, 6 And hath 'made m 1 Cor. 15. 20 ; Col. 1 18. a Eph. 1. 20 ; chap. 17. 14. "John 13. 14; 15. 9; Gal. 2. 20. 8>IIeb.9, 14; Uohn 1.7. 5. The faithful witness — Through whom, and attested by whom, all rev elation comes from God to man, es pecially this apocalypse, whose seals are opened by his conquering power. This witness is faithful to give us truth alone. The word witness is a favourite term both in the Apocalypse and John's Gospel and Epistles. It implies, not merely revelation, narra tive, but — as ill a permanent contrast with unbelief — a testimony, a strong, sure, reliable attestation. Firstbe- gotten of the dead — As the firstborn was the chief among his brethren, so this might mean that Christ was chief of all risen from the dead, and leader of the resurrection. So Rom. viii, 29, "firstborn" or chief "among many brethren." It implies, also, priority of time ; for though Lazarus was raised from the dead, yet he died again, and his rising was no part of the one great organic resurrection to immortal life. So that he was truly "the firstfruits of them that slept," in order of time. The conception that the grave is the earth's womb, (as Alford,) from whioh the dead are born into life, is in the very dim background, as in all such expressions as used by the Hebrews. Note on Eph. ii, 2, 3. On the differ ence between the phrases "from the dead," and of the dead, see note on Luke xx, 35. Prince — Leader or ruler. Of the kings — Lord of the resurrec tion in the world to come ; Lord of all authority in the present world. Un to him — To this double Lord of both worlds, who, supremely King himself, has made us to be a kingdom. That loved us — True reading, and more ex pressive, that loveth us"j for his love is an ever present and perpetual thing ; whereas the washed was a past and transient deed. For aovcxvti, washed, another reading is Avoavrt, released, re deemed. The former is both the bot- us kings and priests unto God and his Father; rto him be glory and dominion for ever and ever. Amen. 7 8 Behold, he cometh with clouds; and every eye shall see him, and gi Pet. 2. 5, 9; chap. 5. 10. ri Tim. 6. 16j Heb. 13. 21; 1 Pet. 4. 11; 5,11. sDan. 7.13; Matt. 24. 30; 26. 64; Acts 1.11. ter supported and the more expres sive term ; and corresponds most strik ingly with blood. The powerful im age of washing the soul in blood, gives a vivid idea of the power of the atone ment as working both our justifica tion immediately, and onr sanctifica tion mediately, by the Spirit purchased for us at the price of the blood. 6. Kings — True reading, a kingdom. We are already a kingdom in this world, by an unseen realm, to become a fuller kingdom in the revelation of a future and more real world. So Exod. xix, 6, " Ye shall be unto me a kingdom of priests, and a holy nation." And by the present passage, the saints are a kingdom by being priests unto God. Their rule is the supremacy of hoh ness. Tlieir priesthood consists in their direct access to God by the sao rifice of the heart. They need no hu man mediator, no other offering than the affections of the soul. To him — This ascription of glory and domin ion for ever presupposes true deity. Be — Implying both affirmation of the attributes, that they are, and consent and will, that they shall belong to him, both ratified by a solemn Amen, sig nifying both so it it, wid so be it. 7. Behold — Even while he speaks the advent is for a moment visible to his raptured eye. He cometh— I he immediate present; he comes th'.s mo ment. In prophetic conception oui seer brings the coming before his own eyes, and depicts its circumstantials. For a moment the far-distant event, so often spoken of as nigh at hand, is vis ibly present. Compare Matt, xxiv, 30. With clouds — In clouds would simply describe his high locality; with clouds implies that the clouds are part of his attendant pomp. Every eye — Carries the visible fact to every single individ ual of the human race. Shall see — Declares the visibility of his real living A. D. 95. CHAPTER I. 327 ' they also which pierced him : and all kindreds of the earth shall wail « Zech. 12, 10; John 19. 37. person. And — Rather, even. Even the very men whose thorns, nails, and spear, pierced him on the cross, shall now behold him on the throne. The na- • ture of this striking climax, that objec tively the worst sinners of tho race — his crueifiers — must now face him, re quires a literal interpretation. His phys ical crucifiers, and not only those who spiritually crucify him by their sins, (which would include all sinners,) must be meant. John watched the pier cing of the Saviour's side by the sol dier, and recognised the piercing of Jehovah in Zech. xii, 10 as finding a fulfilment in this piercing of Jehovah- Jesus. It would be such a fulfilment as could be used as illustration for a behever, but not as evidence to con vince a sceptic. See our notes of John xix, 34^37. Zechariah makes the Jews look in penitence upon him they have pierced; John gives the severe weeping, equally true, of the impenitent meeting the Judge when penitence is too late. The passage is a clear proof that the Gospel and because of him. Even so, Amen. S "I am Alpha and Omega, the he rn Isa. 41.4; 44.6; chap. 2. 8; 21.6; 22.13. Apocalypso are by the same John. In confirmation of this, Alford notes, that the Greek word for pierced is the same in both Gospel and hero, though not in the Septuagint. Diis terdieck replies that other translations into the Greok than the Septuagint, as those of Aquila, Symmachus, and Theodotion, use John's word. But neither of these was, like the Septua gint, in common uso; and the plain fact that this passage amplifies the passage in tho Gospel with marked peculiarities, still remains. Kindreds (tribes) of the earth — Of the earth, is usually an adverse phrase in this book, and doubtless here means the tribes of the earthy. Diisterdieck refers they which pierced him to the Jews, and tliese kindreds to the Gentiles. Even so, Amen — Yes, so be it. The even so translates the Greok, and Amen transfers the Hebrew form of the same word. Solemn assent is given by both even to the tears and terrors of the guilty. 8. I... the Lord— God should be mKAMm, . . 138 mk Wwk* VIEW Of Pil'JIUS FUUM TJ1K HAIUIOOK. TOn Ihe left is seen a hill near the water, surmounted with windmills and chapels. Several other chanels nppenr at different elevations on tho rocks. The town is in the central part of tho en-ravin" Half way down tho hill is seen tho Apocalyptic Hermitage or Grotto. Abovo the Grotto appears part ol' the paved road from tho harbour to the town. 328 REVELATION. A. D. 95 ginning and the ending, saith the Lord, "which is, and which was, and which is to come, the Al mighty. 9 I John, who also am your v Verse 4; chap. 4. 8; 11. 17; 16. 5. 1.7; 4.14; 2 Tim. 1.8. added as the true reading. The Al mighty — Who speaks here, God or Christ? The words seem . to mean the former, the /<=5gi2^ close connexion with the ;^j2gJr^|S preceding verse suggests ;^yjrij|^# the latter. Most certain ly there is no other ut- terer than he that com eth, in verse 7. "We must, therefore, find that it is Christ who speaks: yet Christ re inforced by, identified with, and speaking for, the whole Trinity. See note on xS^ 1 2. Stuart cautions us against ad ducing this as a proof text in favour of the divinity of Christ. "We think it one of the most triui- tarian texts in the New Testament. Alpha and Omega — The first and last letters of the Greek alphabet, and so expressing the literal thought " the beginning and the ending," which by a false reading is wrongly found in this verse, transferred from xxi, 6, where it rightly belongs. So the rabbinical Jalkut Rub., fol. 147, says, "Adam transgressed the whole law, from Aleph to Tov." PART FIRST. THE CHRISTOPHANIC APOCALYPSE, i, 9-iii, 22. The Christophany, and first pro phetic commission, 9-20. The Apocalypse proper now com mences. St. John gives a narrative of the first Christophany, or appear ance of Christ to him, 9-11 , describes his person, 12-18 ; and recites his own commission, from the Saviour received, 19, 20. This is the first of John's throe commissions; the second is at chap- brother, and "companion in trib ulation, and "in the kingdom and patience of Jesus Christ, was i%the isle that is called Patmos, >'for the word of God, and for the testimony x Romans 8. 17 ; 2 Timothy 2. 12.- ter 6. 9. / Chap. ters iv, v; the third at chapter x ; form ing the threefold Apocalypse. THE AI'OCALYPTIO UEEAIITAGE Olt UKOTTO. 9. I John— After the "I Daniel," of Daniel vii, 28; ix, 2; x, 2. So the Apocalypse is a carrying out and com pletion of the prophecies of Ezekiel, Daniel, and Zechariah. And thus he equalizes himself to the prophets of the Old Testament, assuming that his book is to take a parallel canon ical stand; an assumption impossible to be successful for any one but an apostle. Your brother — For he had no need, like Paul, to thunder forth his apostolic title after his name. Tribu lation. . .kingdom. . .patience — Be tween the two sad words tribulation and patience the joyous word king dom bravely sparkles forth. It is n kingdom in the midst of sorrow and struggle. It is a reminder of triumph and power in the very centre of trial. The tribulation, or persecution, is in these sad days the condition of the present kingdom, and the patience, the firm persistence, is Hhe condition of its fuller final realization, to which John's whole Apocalypse points and at last attains. Of — True reading, in Jesus Christ. Was in the isle— Literally, became in the isle. How VIEW OF THE ISLAKn OP PATMOS, At six leagues distance to the S. W. The Apocalyptic Monastery of St. John is seen surmounting the distant heights represented in the central part of the view. MAP OF THE ISLAND OF PATMOS. [BmmmoEt-1. Port of La Scala ; 2. Port of Sap«ila ; 8. Port Grieon; i. Port Merica- 5 Small Western Creek: 6. Port of Diacorti ; 7. Town and Monastery of Patmos ; 8. Cave „«he ApoT ypse. Below Figure 8 is traced the paved road fl-om the harbour to the town on the MU feaXg the Apocalyptic Grotto, or cave, on the left hand.] ' leavm» A. D. 95. CHAPTER I. 331 of Jesus Christ. 10 'Iwasinthe Spirit on'thcLord'sday, andheard s Acts 10. 10; 2 Cor. 12.3; chapter^ 2; 17. 3; he became, by whom sent, he forbears to mention. Clement and Origen call the sender "the tyrant:" and all the early Christian writers named no other than Domitian. But no re sentful feeling prompts John to say more than that he became there. Called Patmos — Commentators agree that the word called indicates tlie en tire obscurity of this island-rock before this Apocalypse covered it with a solemn glory. "Well known islands, like Crete and Cyprus, have no such prefix. For the word testimony — Por means, on account of; and the words unquestionably signify that John became in Patmos in conse quence of his maintaining God's word and Christ's testimony to the world. It is true the same words in verse 2 designate this Apocalypse, just be cause this Apocalypse is the continu ance and reproduction, in written form and in new spirit, of that same 'word and testimony which he had hereto fore maintained at the expense of exile. 10. Was — Became, again ; the word designates his transition. In the Spirit — Spirit-wrapt. Compare iv, 2 ; xxi, 10. If the man's own spirit were meant, we might suppose the thought to he that the consciousness had as cended from the lower ground of sense, and so mounted into the spirit as to be in communication with the spirit world. But the divine Spirit is doubtless meant ; and the thought is, that the human spirit is in the divine Spirit as in a divine atmosphere, in which things of the spirit world are seen, known, and uttered So, " How then does David in spirit call him Lord?" Matt, xxii, 43. "No man speaking by (Greek in) the Spirit of God, ealleth Jesus accursed." 1 Cor. xii, 3. In that supernatural state a mentfl production is put forth impos sible to the same man's natural powers alone. This Apocalypse is, indeed, the product of John's mind, yet of his mind raised into a higher spiritual atmos phere. As in a divinely inspired wak- 21. 10. — -a John 20. 26 : Acts 20. 7 ; 1 Cor. 16. 2. ing dream, ho thinks through a series of divine conceptions with an immedi ate spontaneity. The conceptions are divinely suggested to his mind, and so are, by him, thought and recorded. Under divine stimulation the language of his narrative, save where reciting the words of others, is his own. The Lord's day — A phraso parallel to "the Lord's supper," 1 Cor. xi, 20, (where see note,) and similarly indicat ing that the institution was established by our Lord. See our notes on Mark ii, 27 ; John xx, 26 ; Acts xx, 7 ; 1 Cor. xvi, 2. The early Christian writers applied the word sabbath to the Jewish Satur day-sabbath, and called the Christian sabbath " the Lord's day," yet with out thereby admitting that the Lord's day was not the decalogue sabbath. It was of the heretical sect of Ebion- ites that Theodoret said, " They keep the sabbath according to Jewish law, and sanctify the Lord's day in lika manner as we do." Says Stuart: "A party in the Christian Church adhered to this usage so long and so tenacious ly that finally the Council of Laodicea (about A. D. 350) made a decree that " Christians should no longer keep the seventh day by refraining from labour." The Church historian, Eusebius, who had all the Christian literature on the subject at command, is quoted by Stuart as saying, in his commentary on Psalm xcii: "TheWord," (that is, Christ,) "by the new covenant, translated and trans ferred the feast of the sabbath to the morning hght, and gave as the sym bol of true rest — namely, the Lord's day — the first day of the light in which the Saviour . . . obtained the victory over death, ete. On this day ... we assemble, after an interval of six days, and celebrate the holy spiritual sab bath; even all nations redeemed by him throughout the world, and do those things according to the spiritual laws whjch were decreed for the priests to do on the sabbath All things whatever that it was their duty to do 09 the sabbath, ' these we have 332 REVELATION. A. D. 95. behind mo ba great voice, as of a trumpet, 11 Saying, CI am Alpha and Omega, dthe first and the last: and, What thou seest, e write in a book, and send it unto the seven & Chapter 4. 1. c Verse 8. d Verse 17. transferred to the Lord's day, as more appropriate to it, because it has a pre cedence, and is first in rank ; and more honourable than the Jewish sabbath. It is traditionally handed down to us, that we should meet together on this day ; and it is ordered that we should do these things announced in the Psalm." And heard behind me — This sublime Christophany must dawn upon St. John gradually, lest he be fatally overpowered, as in fact he was laid by it as dead. Terse 17. He first only hea/rs, and that a voice, loud, indeed, but behind him. He turns, and the candlesticks first are seen, and then the radiant person. A great voice — Not the voice of Christ, as ap pears by iv, 1; where see note, and also x, 4. 11. The words I... and inclusive, are here a spurious reading. The voice does not as yet announce who is the speaker. St. John hears his com mission, but is not yet told who com missions him. What thou seest — This Christophanic commission includes only the revelations of tho first three chapters. Write in abook — Avolumen, or parchment or papyrus roll. Sev en Churches. . .in Asia — When the sons of Japhet, our Aryan ancestors, first emigrated westward from the fer tile regions of tho Euphrates, they found no fairer clime than in this land of Ionia. Here settled the sons of Javan, the fourth son of Japheth, and in tho beautiful language formed by their genius — the Greek — Ionia is but a varied form of Javan, just as Hellas, the name of European Greece, is but a form of Elisha, the oldest son of Javan. This was the land of Homer and Herodotus. The soft climo ren dered the Ionians gentle, refined, and brilliant, but too effeminate. So when, five centuries before Christ, the great Cyrus led his conquering legions west- churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thya tira, and unto Sardis, and unto Philadelphia, and unto Laodicea. «Deut. 31. 19; Isa. 30. 8; Jtr. SO. 2; Hen. 2. 2 ward, all Ionia submitted for centuries to the Persian sway. But when, three centuries before Christ, Alexander the Great, from European Greece, marched to the conquest of Persia and settled forever the superiority of Europe over Asia, Ionia easily accorded with this new Greek supremacy. And when, in the first two centuries before Christ, the Roman arms from still farther west spread their power over the known world, Ionia readily accepted their government. When Christ came, and Paul came proclaiming the Gos- ple of Christ, and when Timothy came, and an apostle John came, flourishing Churches, among which were these seven, were, in spite of persecution, established. When Rome, under Con- stantine, became nominally Christian, and Constantinople was by him built, paganism gradually disappeared, and Ionia became Christian. A Christian literature sprung up, and great Christian councils were here held. But in A. D. 1453 the followers of Mohammed took Constantinople. The Turks became masters, and from that time the Chris tianity, tho civilization, the prosperity of the land perished. It is now, with few exceptions, a scone of semi-barba rism, stagnation, and decay. A glance at our little map will show reason for the order of the names of the seven Churches. From the metropolitan Ephesus, northward some fifty miles, is Smyrna, and more than fifty miles farther northward is Pergamos, or, ac cording to the most authorized form of the name, Pergamum. This is the northernmost point. Thence south- eastwardly in succession arc the other four Churches. Hengstenberg sug gests, and we adopt the suggestion, that this was the usual order of St. John's apostolic visitations ; such vis itations as are indicated in 2 John 13 and 3 John 10, and also in the account A. D. 95. CHAPTER I. 333 12 And I turned to see the voice of his apostolic circuits after his return from the isle of Patmos. that spake with me. And being to which it belongs, but can bo per fected by nothing ; which is most pure MAP SHOWING THE SITUATION OF THE SEVEN CHURCHES. 12. See the voice — An expressive solecism: not, as Hengstenberg, that the word see is used in a "larger sense;" but the voice being all he as yet knows, he turns to see into what embodiment it will shape itself. Be ing turned — In position to receive the Apocalypse that summons him. Can dlesticks — Why does he see the can dlesticks before he sees even the sun-bright face (verse 16) of the divine Person? We think the Person, at first unseen, grew gradually visible, and is traced by St. John's words as he gleams successively into view ; the radiant clearness of the countenance (ver. 16) being the last fully recognised. The Son of man comes first in his trumpet-like voice, next in his "isi- ble tokens, last in his glorious Person. Happy those to whom he comes with a fear not ! verse 17. Golden — Says Cocceius, (quoted in Latin by Trench,) " Gold in figures and symbolical expres sion signifies that which is most pre cious of all things ; which perfects all and liable to no change, and expe riences no harm from time, or fire, the consumer of all things." Hence these golden candlesticks, as well as, throughout this book, " the golden girdle," i, 13; golden crowns," iv, 5; "golden vials," v, 8; "golden censer," viii, 3 ; " golden altar," viii, 3 ; " golden reed," xxi, 15; "city of pure gold," xxi, 18 ; the street ..." pure gold," xx, 21. This symbolism, Trench notes, rested not upon the mere costliness of that material. "Throughout all the ancient East there was a sense of sacredness attached to this metal." Thus "golden," in the Zend-Avesta, is throughout synonymous with heavenly and divine. So also in many Eastern lands, while silver might bo degraded to profane and every -day uses, it was not permitted to employ gold in any services except only royal and divine. Candlesticks — These so-called can dlesticks were lamps, with oil and a wick inserted. The candelabra of the temple had three lamps on each side 334 REVELATION. A. D. 95. turned, fI saw seven golden can dlesticks; 13 sAnd in the midst of the ssven candlesticks hone like /Verse 10 ; Exodus 25. 37 ; Zechariah 4. 2. g Chapter '1.1. and one at the centre, making seven. A lamp-vessel represents a Church, the oil the grace of God, and the blaze the light with which the Church illuminates the world. The temple candelebra represented the Jewish Church in its organic unity ; but these seven separate candlesticks represent the individuality of the Churches ; yet the number seven suggests complete ness, uniformity, and oneness. And this accordance of the seven Churches with the sevenfold candelabra demonstrates that the number is selected for sym bolical reasons, and not because there were but seven Churches in Asia. HRONZE LAMP AND STAND. FROM POMPEII. 13. In the midst — The candlesticks were so arranged that this One could be, and (ii, 1) could walk, in their midst. That would seem to imply that they stood in two rows, of three and of four, as the seven cities some what irregularly did, as seen upon our map. Like. . .man — So Dan. vii, 13, with which compare John v, 27. John recognises, even in this his glorifica tion, his identity with the man of his humiliation. So our own resurrection bodies, in all their glorified changes, will manifest their identity with our unto the Son of man, ' clothed with a garment down to the foot, and kgirt about the paps with a gold- /tEzek. 1. 26; Dan. 7. 13; 10, 16 i chap. 14. It — i Daniel 10. 5. * Chapter 15. 6. present selves. See note, 1 Cor. xv, 44. In the sublime description of the Chris tophanic person that follows, Heng- stenberg, and still more Trench, are ex treme in findiDg out symbols of wrath and destruction. Their points we shall notice in the progress of our notes. But surely there was no reason why the Lord, in his interview with the beloved apostle and visitation of his circle of Churches, should put on tho tokens of vengeance. Nor is such St. John's idea. His description pre sents the intense dazzling glory of the Lord's celestial body, too transcendent for mortal eye to bear ; but that glory, though dread, is serene and merciful. Trench, also, acutely draws a con trast between the Grecian representa tions and the Oriental; to the latter of which this and other of St. John's pictures belong. The former is pre dominantly ossthetic ; presenting beauti ful models for the artist. The latter aro deeply significant, often a collec tion of expressive but crudely adjusted symbols, incapable of being wrought into agreeable picture. The many- breasted Diana was a personation made of symbols, and so, disagreeable to sight. And so this present figure, wrought into painting, would be un sightly. There is great truth in Trench's distinction; but not, we think, in its application to the presen t descrip tion. The personation could not be painted, for the very object is to image forth a supernatural splendour and glory. The splendour consists largely of an intensity of colouring to which the materials of art are inadequate. An artist could form a distinct and splendid conception of the figure, but would at once say that it was beyond and above reducing to picture. But we hold that, viewed as a work of descriptive art, this piece is congruous and aesthetically magnificent. Clothed. . .to the foot- John first discerns the main person, al most completely enveloped in a priest- A. D. 95. CHAPTER I. 335 cn girdle. 14 His head and ' his hairs were white like wool, as white us snow, and "'his eyes were as a flame of fire; 15 "And his feet like unto fine brass, as if they l Dan. 7. 9. m Dan. 10. 6 ; chap. 2. 18 ; 19. 12. n Ezek.l. 7 ; Dan. 10. 6 ; chap. 2. 18. o Ezek. 43 2; Dan. 10. 6; chap. 14. 2; 19. 6. ly-royal robe flowing to the feet. A golden girdle — Again implying high est nobility, binding — not the loins, as if engaged in a task of labour — but the breasts, uniting the robe in a composed dignity, as he walked or stood. 14. As (verse 16) his face was like the sun, so this sun bore a " corona " of hairs of dazzling whiteness. White like wool — But that is not quite white enough, and so as snow. The white ness is not indicative of age, but, like the whiteness of the priest's robe, of purity, and of that celestial lustre characteriz ing the whole figure. See note, ver. 16. Eyes... fire — Fire, we aro told, de notes wrath, and so these eyes denote flaming wrath — for which there is no demand. How often does love find fire in the eyes of its object, and ad miration find fire in the eye of genius. These are celestial eyes, beaming, burning, blazing with divine brilliancy ; clairvoyant to look with omniscience into and through all visible things. In reality, however, the intensity and power of the eyes are simply in keeping with the supernatural splendour of the whole figure, stature, hair, and voice. 15. Passing down his priostly-royal robe from his head to his feet, we are again dazzled with thesplendour. They are like unto fine brass melted into a white heat in a furnace. How un couth is Hengstenberg's quotation from Bengel 1 " This has respect to his great power, with which he brings all under him, as with a bar of metal burning hot," etc. But his feet are not said to he brass, but only like brass ; and that not in solidity, being melted, but in their intensity of colouring and splendour. The apparent fusion of the brass nega tives the "bar; " and may represent that molecular mobility by which the resur rection body is in every element at once indestructible and yet flexible burned in a furnace; and *his voice as the sound of many waters. 16 p And he had in his right hand seven stars : and ' out of his mouth went a sharp twoedged sword: and p Verse 20 ; chapter 2. I ; 3. 1. g Isaiah 49.2; Kphesians 6.17; Hebrews 4. 12; chapter 2. 12, 16 ; 19. 15, 21. and transformable at will. See note, 1 Cor. xv, 44. They once were flesh ; they are now transfigured into an im mortal nature, of which the blazing furnace can alone suggest tho radiance. The Greek compound word for fine brass, used here and at ii, 18, xaAxoXi- pavov, is thought to be a term origi nated by John. Of what term affixed to brass the compound consists, scholars are doubtful. Salmasius and Ewald find the compound to he furnace brass; Bochart, white brass, alluding to the white heat; but most probable of all seems Lebanon brass or fine brass, first brought from Mount Lebanon, and thence generalized in meaning to mountain brass; an explanation fur nished by the old Greek commentator Arethas, and sustained by the Syriac and Ethiopie Versions. Voice . . . many 'waters — Symbol of majesty and power, referring, rather, to the flow of tor rents than to the waves of the ocean. The entire imagery suggests super human grandeur of size, and requires a correspondent power of voice. 16. In his right hand — In verse 20 it reads km, upon his right hand. The in suggests tlie idea of retention, the upon, of support. Both together sug gest the hand outspread, with tho stars, of course of small diamond-ii Ke size, resting upon the palm. Seven stars — Stars are an ordinary symbol for rulers. Mouth. . .twoedged sword — Some commentators seem to enter tain the crude conception that this sword wa3 seen as a stiff, steel fix ture projected from tlie Lord's mouth I We view it as his divine and powerful breath, making itself, as it were, visible, often darting forth and brandishing in sword-like motion and form. Its active motion is described as tuirogniopivoc, going ftrrth — emanating in incessant flashes. So Heb. iv, 12 : " The word of 336 REVELATION". A. D. 95, rhis countenance was as the sun shineth in his strength. 17 And r Acts 26. 13 ; chap. 10. 1. — s Ezek. 1. S God is... sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." The contents of the seven epistles dis play this powerful searching opera tion of this discriminating and sword like word. See our note on 2 Thess. ii, 8. So in Hosea vi, 5, for Ephraim's transient goodness Jehovah says : " Therefore have I hewed them by the prophets; I have slain them by the words of my mouth." And so in Isaiah xlix, 2: "He hath made my mouth like a sharp sword." It is re markable that the word for twoedged is repeatedly in the Now Testament, twomouthed. This, Mr. Glasgow says, re fers to its " power of cutting every way." Perhaps it refers to its double power of destroying, either spiritually the old man, or corporeally the physical man. As a word of truth this spiritual sword corrects and converts the souls of men ; as a word of retribution it destroys the bodies of the incorrigible. Note, ii, 16. See Stuart's excellent note on the passage. His counte nance — As John gradually takes a full view of the glorious face, he is overwhelmed by its power. It is as the sun ; not the sun beclouded and dim, but in its full strength. Com- -pare this whole description with the scene of the transfiguration, beheld by our seer, Matt, xvii, 2, " His face did shine as the sun, and his raiment was white as the light," which was intend ed, like this, to form our conceptions of the glorified body of Christ, and subor- dinately of the glorified saints. We have not the gentle touches of beauty, such as would picture an Apollo, but dashes of glory, in comparison with which mere beauty is forgotten. So Daniel xii, 2, " They that be wise shall shine as tho brightness of the firma ment ; and they that turn many to righteousness, as the stars forever." Such language is above all material pic ture. A.nd this same John also wrote, ¦when I saw him, I fell at his, feet as dead. And 'he laid his right t Daniel 8. 18 ; 10. 10. " It doth not yet appear what we shall be : but we know that, when he shall appear, we shall be i ike him ; for we shall see him as he is." 1 John iii, 2 ; where, see note. Let us form a mental picture of tho personality described. Before the eyes of the seer stands a colossal figure, robed entirely in white, his face and feet alone bare ; the former of sun-like splendour, the latter of a white-heat brilliancy. Locks of snowy whiteness crown his head. He speaks, and his words flash like a double-edged sword from his mouth, and his voice resounds through the space hke many waters. He extends his arm, and on his palm is resting a circle of seven stars, and he walks majestically between two rows of lamps blazing upon their stands. 17. Saw him — Inutantly as his sight takes in the whole person and the sun-like countenance, our seer falls as dead j just as he and his fel lows fell into a stupor at the transfig uration; and just as Daniel fell into lethargy, Dan. x, 9. We all know with what tremor often the bravest man thinks of encountering even an apparition from die spirit world. The blood curdles at the idea of meeting the shade of even the dearest departed friend. Such are the dread relations in which we stand to that world into which we soon must enter. Still more dread seem to be the sensations of meet ing a being in its resurrection power. Laid his right hand upon me — By gentle touch and voice the seer is wak ened and brought into sympathy and communion with his heavenly visitant. The divine person now (17-20) iden tifies himself as Jehovah-Jesus, the ever-living, who by his death and res urrection has attained dominion over the domains of death and hades. He thereupon commissions the seer for his work, symbolized by the significance of the stars and candlesticks. This self -annunciation we translate thus: Fear not I I am the first and the last and the living one; and I became dead; A. D. 95. CHAPTER I. 337 hand upon me, saying unto me, Fear not; UI am the first and the last: 18 yIam he that liveth, and was dead ; and, behold, "I am alive for evermore, Amen; and "have the keys of hell and of death. « Isaiah 41. 4;44. 6;48.12; chapter2.8; 22.13; ver. 11. oRom. 6. 9. a: Chap. 4. 9; 5. 14. and lo I hving am I unto ages of ages ; and I have the keys of death and of hades. Write, therefore, etc. Fear not — Same consoling address as to Isaiah, vi, 7 ; to Daniel, x, 12 ; and at the transfiguration, Matthew xvii, 7. I am the first and the last — Jehovah's own self-assertion in Isa xlviii, 12. " Hearken unto me, 0 Jacob and Israel, my called ; I am he ; I am the first, I also am the last." Also Isa xii, 4 ; xliv, 6. He is first, as originating all things ; he is the last, as eternal and enduring, even though all created and contingent things should fail. "First," says St. Victor, " because no God existed before me ; last, because no other shall be after me." 18. He that liveth — With an un- derived essential life, the fountain of life, from which all finite life is a stream. Was dead — Became dead. A contradiction in terms, harmonized in the real history. Alive for ever more — Death shall never come into his future history. Through death he has attained a dominion over human destiny. Keys — The symbols of pos session or authority over treasures, or cities, or kingdoms. Of hell. . .death — This reading, which is spurious, re verses the true order, whicn is, death and hell, or hades, the invisible region of departed spirits. See our note on 1 Thess. iv, 17. The words death and hades are not personifications, but designations of two realms. The realm of death includes " the pale na tions of the dead," the kingdom of ma terial graves and corpses. To hold the keys of this realm is to be lord of life and death. Hades is the realm of departed spirits, who wait the res urrection and judgment day. Of both those realms the dying and ever-living Christ has attained the right of lord ship. Hengstenberg wishes to un- 19 Write *the things which thou hast seen, "and the things which are, "and the things which shall be hereafter; 20 The mystery ""of the seven stare which thou sawest in my right hand, "and the seven golden x Psa. 68.20 ;ch. 20.1.— ftc. a Ch. 4. 1, 4c- -vVer.l,2,4c, aCh.2.1, -b Ver. 16 a Ver. 12. derstand by hades, hell or gchenna; since Christ is lord of the dostiny of the finally damned. But that is in cluded in his lordship over hades, in asmuch as he is lord of the destiny of the dwellers in hades. 19. Write — This command natural ly appears to presuppose immediate writing; precluding the notion of John's penning the Apocalypse after leaving Patmos. He is to be a record er of speeches made. Doubtless the authority that could command the dead was competent to enable his hand to write, if need be, with all the rapidity and accuracy of a modern stenographic reporter. Ovv — therefore — is found in the Greek, in all the MSS., and in all the Versions except our Eng lish. It is an important, a hinging, word It was for this write that the Christophany takes place. Be cause of my personal presentation in glorious form, and my authenticat ing self-annunciation, therefore write. Things . . . seen — The Christophany, the annunciation, and the symbols of stars and candlesticks. Things 'which are — The present facts and conditions of th6 seven Churches as symbolic of the normal condition of all Churches. Which shall be— The future destinies of tho Churches as dependent on their present conduct. We might, indeed, suppose from the comprehensive terms of this three fold range of topics, that the whole book is here included in the commis sion. But tlie symbols of stars and angels indicate that the things of the seven Churches, and tho constituency they represent, aro alone embraced. 20. The mystery — The symbolical import ; which is its hidden meaning, and is a mystery until made clear. Tho word is an independent nomina tive, having no verb ; and the sentence 838 REVELATION. A. D. 95. candlesticks. The seven stars are dthe angels of the seven churches: d Mai. 2. 7; chap. 2. 1, &a. reads like a heading over the explana tions of the - next sentence. Are . . . angels — Without the article in the Greek. What the angels are, is the problem of this verse. But, 1) We may exclude their symboliz ing symbolical angels, (such as the angel over fire, xiv, 18; of the waters, xvi, 5,) for the stars would then be a symbol of a symbol. As the candle sticks symboUze concrete, literal, and living Churches, so the stars must sym bolize concrete, literal, and hving rul ers of those Churches. 2) The uniform use of the second person singular, both of pronoun and verb, as applied to the angel, strongly negatives its being a collective body of rulers of each Church, (as Heng- stenberg.) 3) The notion that the angels were seven " messengers " sent from the Churches, and present with John, is in admissible. No such messengers are otherwise hiuted at ; and the writing to them an epistle, each, implies their being at a distance. 4) The legatus ecclesice, or delegate of the Church, (held to be symbolized by Vitringa,) was the overseer of the services of the congregation, little above our sexton, but was not re sponsible for the piety, faith, or mo rality of the Church, and was too hum ble an officer to be represented by a star. 5) More probable than any of these is the view of Alford, that real, and not symbolical, angels of the Churches are meant. There are the child's angel, Matt, xviii, 10; "it is his angel," Acts xii, 15 ; and the national angel-princes of Dan. x, 21. The strict responsibility to which these seven angels are held for the excellence of their Churches, each, accords with the established idea of a strong connexion between the guardian angel and his ward. But it may be doubted whether any patron or guardian angel is ever in Scripture more than either a symbol or a popular imagination, as in Acts xii, 15. and "the seven candlesticks which thou sawest are the seven churches. « Zech. 4. 2 ; Matt. 5. 15 ; Phil. 2. 15. 6) As the candlestick is tho symbol of the corporate human body of the Church, the analogy is strong for a human ruler or teacher of the Church. Thus in Mai. ii, 2, the priest is " the messenger (angel) of the Lord of Hosts." Mai. iii, 1: "Behold, I send my messenger," (angel;) the prediction of John the Baptist. Gal. iv, 14: " Te . . . received me as an angel of God." That there were president-presbyters or bishops in Asia at this time, or dained by John himself, is as certain as any thing in primitive Church his tory. About this time Polycarp was bishop in Smyrna, and Ignatius in Antioch. Bishops were appointed, from a need of the times, as a strong hold against heresies, and as authentic preservers of the apostohc doctrines and of the sacred New Testament canon. This was specially import ant before the canon was completely established. And this gave, at that period, a special importance to a true succession of the bishops as a reliable chain of apostolic tradition. A'suc- cessional ordination authenticated the officer to those who acknowledged the ordaining authority. But such facts fall far short of making an unbroken succession through centuries the au thenticating test of a true Church. The bishop was very much " the suc cessor of the apostles," not by a con tinuation of the same line of office, but as u, substitute, serving some of the same purposes. While episcopacy is thus sanctioned by apostolic authority as permissible, and perhaps always best, it is not made obligatory. CHAPTER II. 2. Epistles successively to the sev en Churches, ii, 1-iii, 22. The seven epistles to tho Churches of Asia have been interpreted by a few commentators as a symbolical representation of the varying con ditions of the Church through a chronological succession of periods. Thus Vitringa made them typify the A. D. 95. CHAPTER II. 339 TJ CHAPTER II. NTO the angel of the church a Chapter of Ephesus write; These things saith "he that holdeth the seven 1. 16, 20. history of the Church from its first founding down to his own time. But the failure to make out a due corre spondence between the supposed rep resentation and its fulfilments has been so evident, that even Elliott re jects d:it mode of interpretation. Nevertheless, that tliese Churches are typical of the varying spiritual condi tions of the Churches of the world is evident from the symbolic seven, and from the variety of pictures pre sented, in which every Church may find its own traits, with its proper warnings and promises. Those epistles are a permanent book for the Church. That this was a very early opinion in the Church is clearly indicated by these remarkable words in the Muratorian fragment, a document of the second cen tury : " For although John in the Apoc alypse writes to the seven Churches, nevertheless he speaks to all." Hence Bengel, in his later days, earnestly com mended these epistles to the solemn study of ministers and people; and Al ford and Wordsworth notice, with pro found regret, that the Anglican Church has placed no lessons from the Apoca lypse in her ritual for the congregation. The seven epistles are constructed on a striking and remarkably uniform tvpe. Each one may be divided into three parts. L The divine self- annunciation of the Speaker. 1. It is introduced in ev ery epistle with the formula, Unto . . . the Church of. . .write. 2. It then begins with, These things saith. 3. He whi saith, namely, Christ, is then speci fied by one or more of those glorious ti tles ascribed to him either in John's per sonal delineation of the Christophany, ov Christ's annunciation of liimst'lf in the previous chapter. II. A characterization; namoly, of the particular Church, solemnly reprehending its faults or graciously commending its excellences. 1. The characterization is introduced with, I know thy works. 2. A specifica tion of traits, usually beginning with Vol. V— 22 those that are good, with commenda tion, and then qualifying with adverse points, with reproof. 3. Of the seven, Smyrna and Philadelphia are in the most commendable condition ; Ephesus and Pergamos aro characterized with mingled approval and reproof ; Sardis and Laodicea with almost unmingled reproof and warning. III. A RETRIBUTIVE CONCLUSION; namely, of promise or threatening. 1. The retributive part in the first three epistles is preceded by the warn ing clause, He that hath an ear, etc. ; in the last four epistles it is succeeded and terminated by that warning clause. Similar, the clause concerning him that overcometh, is in the first three placed first ; in the last three last. 2. The promise or threat is generally anticipatively borrowed from the clos ing three chapters of the Apocalypse ; mostly, the promises aro from the de scription of the new state of chap. xxii. Each epistle presents the Speaker in most divine majesty, criticises the Church with profound discrimination, and pronounces sentence with most solemn authority. I. Ephesus. — The Church of former faith and power, but present decline, 1-7. 1. Ephesus — The messenger who bore this epistle to Ephesus would have a sea route through the blue iEgean, of sixty miles, a brief trip for a modern steamer. Of the great and noble city into whose harbor he ar rives wo have given some account in our notes on Paul's visiting the city and founding the Church, in Acts xix, 1. Paul came down upon the city from tho interior high-lands ; our messenger approaches it, reversely, from the sea. IIow Paul hore found a few believers in John the Baptist, preached in the school of Tyrannus, encountered Di ana of the Ephesians, and founded the Ephesian Church, we have duly noted in that chapter. How afterwards Paul, returning from his final mission ary tour, called the elders of Ephesus to a last interview with himself at 340 REVELATION. A. D. 95. stars in his right hand, bwhowalk- b Chapter Miletus, (see our map,) we have noted on Acts xx, 17-38. Paul's warning to the elders should be read before reading this epistle to this same Ephe sus. Next we have the epistles of Paul to Timothy at Ephesus, and we see Timothy either briefly or perma nently at that city. John arrived there probably soon after the commencement of the Roman war against the Jews, or after the fall of Jerusalem, and was banished to the rocky isle of Patmos by the Emperor Domitian. And now this epistle of Christ to Ephesus gives us the last glance at the Church and city furnished us in the New Testa ment. After that we must go to his tory for a knowledge of their destinies. Historically, Ephesus had ever maintained an eminence among the cities of Ionia. In the earliest times, before their conquest by the Persians, Ephesus was head of the confederacy of twelve cities. Under the Romans, while tho other cities tended to decline, its favourable commercial position, and the munificence of its Roman rulers, rendered it the emporium of Asia Minor. The Bishop of Ephesus, in later times, was a Metropolitan and u, Patriarch. But when, in 1308, it submitted to the Turk, its inhabitants were transported to Tyrseum and there massacred. Write — Mohammed wrote, or at least claimed to have written, his own Koran,; but Jesus Christ dictates to another to write. It is not recorded that ho ever wrote, except mysterious ly, upon the pavement. His majestic words, uttered as by tlie voico of many waters, and penned by his apos tle, -n to, doubtless, received at that apostle's Ephesus as virtually written by Christ's own hand. To none but tliese seven Churches did Christ over mldress a written epistle, yet in these si'ven Churches are we all represented. What he wrote to them he writes to us. Was one copy of each single epistle carried to each single church, or was tlie whole Apocalypse carried to tho iv hole in a singlo volumo or roll? Vfo think that the wholo first three eth in the midst ofthe seven gold- chapters are one Christophanic Apoca lypse ; but as each epistle was truly for all the seven, (and really for us all,) and as the title and introductory parts preface all the epistles as a unit, we may believe that the whole first three chapters were, either in separate copies or in one common circular for each in succession, sent round to the whole circuit of Churches in the or der in whicli they are named. Each Church could then transcribe its own copy, with the common understand ing that this body of epistles was the harbinger of a further and great Apoc alypse, with whicli it was to be a unit, and which was soon to be re ceived from their own great apostle, now in Patmos. When, after the death of the savage Domitian, John and the other banished Christians were returned to their homes by the Emperor Norva, Domitian's successor, John resumed his apostolic circuit around the seven Churches, and may have reduced the Apocalypse to a unit, so that no separated copies sur vived. These things — The two clauses by which the divine Speaker describes himself here, are taken from St. John's description of his per son, chap, i, 13, 16. They describe his authority over the Churches, and are beautifully appropriate to the metro politan Church of Ephesus, the Church of St. John's own residence. Holdeth —Is here a different word from had, in i, 16, and a stronger, signifying graspeth, or holdeth fast. It asserts strongly this power and possession, as if each Church were a gem in his grasp and at his disposal. Nono can pluck them from his hand, (John x, 28,) and it is his to exalt them to heaven or cast them down to hell, according to their faithfulness or apostasy. When, therefore, these letters patent came from Christ at Patmos, with what earnestness did both he that readeth to the congregation and they that hear within the congregation, listen to the words of this prophe cy! i, 3. Walketh— In St. John's A. D. 95. CHAPTER II. 341 en candlesticks; 2 CI know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and dthou hast tried them e which say they are apostles, and are not, and o Psa. 1. 6 ; verses 9, 13, 19 ; chap. 8. 1, 8, 15.- d 1 John 4. 1. description, i, 13, he is apparently stand ing, but here he walketh. He 'walk eth in the midst of the... golden candlesticks, to watch the strength or fulness of their blaze, to supply the oil of grace, to trim their dead wicks, and to remove tliem when their lustre, in spite of his every care, persistently dies away. These seven Lydian Churches, lying on the soil of Asia as their names lie on our little map, know that the glorious Lord is walking around their circuit — that he is even present while they listen to his golden letters. 2. I know — His omniscient eyes ... as a flame of fire, (i, 14,) blaze into the deepest recesses of their hearts and into all the deeds of their daily life. Thy — As the epistles are ad dressed each to the angel, it is re markable how uniformly throughout the second person singular, thy, thou, and thee are used. It might at first seem as if the missives from Patmos passed over the heads of the congre gation and hit the angel only. Yet we think that no such misconception took place. The letters were to the Churches, (i, 4, 11,) and each Church in its unity knew that the angel and the Church were so one that his fault was their fault, his excellence theirs. Aid it was no divergency to address pi irally you and the rest, as in ver. 24. If the bishops were here addressed, it is certain that bishops were first ap pointed as the bulwarks of the faith, to preserve the pure, unmingled apostolic tradition, to guard the books of the growing canon of the New Testament, and to repel the entrance of errors and demoralizations. Hence to the bishop belonged a high responsibility. He was praised or blamed as his Church was faultless or faulty. With a simi lar charge in the second person singu- hast found them liars: 3 And liast borne, and hast patience, and for my name's uake hast laboured, and hast rnot fainted. 4 Never theless I have somewhat against thee, because Ethou hast left thy e2 Cor. 11. 13; 2 Pet. 2. 1. — /Gal. 6. 9; Heb. 12. 3, 5. g Jer. 2. 25 ; Matt. 24. 12. lar does St. Paul address Timothy. He must see that the true gospel tra dition be preserved against all heresies. (1 Tim. v, 1-20, where see our notes.) He is responsible for the trial and suitableness of the elders, and for their careful ordination, v, 17-22. And we may add, that in the narrative given by St. Clement of St. John and the young man of Ephesus, the apostle holds the bishop to the same sharp responsibilit/, in the second person singular, as be exhibits here. Thy works — Both good and bad, both external and internal, of the hand and of the heart. But it is of the good he first speaks, namely, labour or activity, and patience or firm per sistence passively. Canst not bear — Carry as a burden. They had both a holy patience and a holy impatience. Tried them. . . apostles — Who claimed to be commissioned by Christ to dic tate doctrines to the Church, and so to be apostles. The Ephesians had am ple means for trying by the then ex tant gospels of the four evangelists, by St. Paul's warnings in Acts xx, and in his epistle to tlieir own Church and to other Churches. Liars — One of St. John's severe terms, arising from his deep conception of the evil of falsi fying Christianity at its fountaiu, and so sending down a false religion to the future ages. 3. Hast borne with even those whom thou canst not bear. A con tradiction in terms, a truth in facts. 4. Nevertheless — The turning point from commendation to reproof. Some what^ — Not in the Greek, wliich would read, I have against thee that thou hast left, etc. First love — The glow of holy life at their first conversion. (Acts xix,)and so beautifullyrecogniscrt in Paul's Epistle to the Ephesians Hengstenberg remarks, " That first 842 REVELATION. A. D. 95. first love. 5 Remember therefore from whence thou art fallen, and repent, and do the first works; hor else I will come unto thee quickly, and will remove thy candlestick A Matt. 21. 41, 43; Mark 12. 9; Luke 12. 45,46. i Verse 15. love we see still flourishing so long as Paul's connexion with the Ephesians lasts." 5. Remember — A calling to re membrance tho days when his heart was rich with his first divine love, is often the first inspiring impulse for the backslider to return. First works — For that early love was not a mere emotion end jig where it begun, within the feeling, but put itself forth in works. I will come — Greek present tense, I come, or, am coming; hut re move is in the future, showing that the present of come implies vividness of conception. The come does not des ignate the second advent, for which parousia is the unequivocal word, as noted in 2 Pet. iii, 4. This coming is the interposition oil Christ to remove the Church of Ephesus. This removal some interpreters apply to the transfer of the primary episcopate elsewhere. Others, to the transfer of the Christian Church from east to west, from Asia to Europe. We can easily imagine how the necessity of uttering this threat to his own Ephesus should touch the heart of St. John. 6. But — An added mitigation of the rebuke, and a directing how to avoid the removal. Hatest the deeds — The Ephesians hated better than they loved. Severe pietists hate sinners often more than they love goodness. They abhor antichrist more than they love Christ. And these are in danger of mixing an impure passion with their moral an tagonism, whicli may produce a fall from Christian love. After having warned his Ephesians of this danger, our seer reiterates the Tightness of. their abhorrence of tlie corruptionists, assuring them of Christ's authentica tion therein. Nicolaitans — The pro fessed followers of Nicolas, one of the first seven deacons of Jerusalem, as we have noted on Acts vi, 5. The out of his place, except thou re pent. 6 But. this thou hast, that thou hatest the deeds of 'the Nic olaitans, which I also hate. 7 k He that hath an ear, let him hear A Matt. 11. 15; 13. 9,43; verses 11, 17, 29 ; chapter 3.6,13,22; 13.9. earliest authorities are decisive on this point. Says Irenaeus: "The Nicolai tans also have Nicolaus as their mas ter, one of the first seven who were ordained to the deaconship by the apostles." Tertullian : " Another here tic emerged — Nicolaus. He was one of the seven deacons mentioned hi the Acts of the Apostles." Later, and so less trustworthy, authorities exculpate Nicolas, under excuse either that he was misunderstood by his fohowers or that they claimed his authority falsely, or that it was another Nicolas, a bishop of Samaria, who was their real founder. As we have said in our note above quoted, the sexual licen tiousness of the sect was based upon a philosophical maxim, namely, that all evil resides in matter. From this prin Ciple two opposite inferences could be drawn, and two opposing sects be formed. 1. It could be affirmed that all material indulgence must be avoided, and thence would arise asceticism, with its rejection of meats, monasticism, en forced celibacy, self-flagellation, and denial of the real corporeity of Christ. 2. It could, on the other hand, be affirmed that all material sins could be indulged, and yet the spirit be pure, and thence would arise the most un restrained inebriety and debauchery. It was this last sect which our Lord gives over to a holy and divine hate. See our note on Acts vi, 5 ; viii, 9-12 ; Rom. xiv, 1-6 ; 2 Thess. ii, 7. Well might the true heart hate tbe deeds of this sect, for it would have buried Christianity in base licentiousness. But whilo the Christian would hate tlieir deeds, he would earnestly wish to save the men. 7. Hath an ear — This summons to every human ear to listen, preludes the glorious promise to the conqueror iu the battle of faith through which Epho- sus is struggling. Let ev ery ear hear, A. D. 95. CHAPTER II. 343 what the Spirit saith unto the churches ; To him that overcometh will I give ' to eat of ™ the tree of l Chapter 22. 2, 14. for there can be no more thrilling an nouncement than this. It is seven times uttered; each utterance con nected with the closing promise ; the first thrice preceding the final prom ise, the other four times succeeding it, until in the last it gives a ringing close to tlie seven epistles. The Spirit saith — For the utterance of the Son is with the concurrent inspiration of the Spirit. Unto the Churches — -For what ho saith to one he saith for all ; and what he saith for the Churches he saith for every individual ear in the Churches. To him that overcometh — The seven promises are each made to the conqueror in the struggle, sug gested by the characterization preced ing. The Christian life is a battle, and the crown awaits the victor. Words worth attempts, with littie success, to show that the seven promises succeed each other in ascending degrees. They are: 1. To eat of the tree of life in paradise. 2. Exemption from second death. 3. The secret white stone with the secret name. 4. Rule with Christ over the nations. 5. The white rai ment, the name unblotted from the book of life, and confessed before God and angels. 6. To be a pillar in the temple of my God. 7 . To be co-assessor on the throne. Will I give the priv ilege to eat of. ..tree... paradise — This refers to xxii, 2, which is not (as Wordsworth) in the spirit world, but in the paradise merged in the eternal heaven, and, therefore, is the highest final award. See notes on 1 Thess. iv, 17. II. Smyrna. — The poor in wealth, but rich infaith and worlcs, 8-11. 8. &nyrna — From Ephesus, pro ceeding northward in a straight line, a journey of forty miles would bring our messenger, or rather, we may say, our apostle, on his circuit to Smyrna. He might have gone by sea; but the modern traveller every now and then falls upon traces of the old Roman road from Ephesus to Smyrna. Smyrna was first founded, or at least planned, life, which is in the midst of the paradise of God. § And unto tlie angel of the m Genesis 2. 9. by Alexander the Groat, in consequence of n dream soon after the battle of Granicus. During the vicissitudes of couquest by Persian, Grecian, and Ro man, Smyrna was renowned for the easy servility with which she flattered every new master. Her most admira ble harbour, in modern times has se cured her pre-eminent prosperity. She is the ordinary point from which the European traveller starts for the inte rior. Being thus the seaport of Asia Minor, Smyrna is the most modernized of all the seven. "Along the sea shore, ' ' says Svoboda, " is a row of houses among wliich are seen some flagstaffs of all the foreign consuls, and project ing on the water are a number of cafes. The civilized Turks, Greeks, and Ar menians have adopted European man ners and dress. The European quarter, which extends all along the seashore to the Point, is the most handsome in appearance, with the finest houses, and is beautifully situated. The Turk ish and Jewish quarters, which are the poorest, he on the slope of Mount Pagus." Two fines of railway have been constructed during the last few years; the one running to Ephesus and Aidin, (Tralles,) and the other to Magnesia and Cassaba, a distance of sixty miles. The climate and scenery are among the finest in the world, and the soil productive, but badly cultivated. Herodotus was not mistaken when he wrote in his book, (1. s. 142,) " These Ionians, to whom the Panionium be longs, have built their cities under the finest chmate in the world with which we are acquainted." The prin cipal merchants, after our own fashion, reside in suburban villages connected with town by railways. Of the found ing of Christianity in that place the New Testament gives us no account, and its growth at the writing of this epistle is an indication of the late date of the Apocalypse. Smyrna is celebrated in early Christian history as the place of the episcopate and mar- 344 REVELATION". A. D. 95. church in Smyrna write; These things saith "the first and the last, which was dead, and is alive ; 9 "I know thy works, and trib- n Chni ter 1. 8, 17, 18. o Verse 2. — -p Luke 12. 21 ; 1 Tim. 6. 18 ; James 2. 5. tyrdom of Polycarp, tlie pupil of St. John, the teacher of Irenseus, who, according to both Irenasus and Tertul lian, was ordained by St. John to the episcopate. He may have been the very angel here addressed by St. John. He was martyred in A.D. 168, and at his death declared that he had served a faithful Lord for eighty-six years, bringing the year of his conversion at A. D. 82. But this epistle was proba bly written thirteen years after that conversion, namely, in A. D. 95. Poly carp might have been bishop within thirteen years after his conversion, and so may have been the angel of this epistle. We seem to see in the high spir itual tone and martyr air of the epistle some indica tion of Saint Polycarp.The tomb of Polycarp,overshadowed oy a cyp monument to polycarp. tree, is still shown. Dead ... is alive — Repeated from the Christophanic self-annuncia tion of chap, i, 11-20. It strikingly corresponds with the entire address to this martyr Church. It told the suf fering Christian that he was a follower of a martyred Lord, and that holy mar tyrdom was a gate to a glorious resur rection. The phrase and is alive must not be lowered into and is alive again. It is not that (as Trench supposes) vixit is equivalent to re-vixit. See our note on xx, 5. The meaning is, that such death is no interruption to the true life. The death of the body is only phenomenal ; it leaves in con tinuity that blessed, immortal, true life that comes from Christ. 9. But thou art rich — The paren- ulation, and poverty, but thou art r rich ; and 2" Tcnow the blas phemy of i them which say they are Jews, and are not, r but are the q Romans' 2. 17, 28, 29 ; 9. 6 ; Galatians 3. 7r29. 1- Chapter 3. 9. thetic words, flung in as if to correct his own language. Their poverty, like their death, was only phenomenal . Tlieir death was truly an immortal life, and their poverty an infi nite treas ure. Doubtless their poverty and their death came from the same cause — the oppression of their persecutors. Among all the commendations to the seven, perhaps this, but thou art rich, is the brightest stroke. It was tho consolation for their deepest sorrow, and it was of all joys their highest joy. Note that here it was tribulation and poverty on one side, and blasphemy on the other ; blasphemy alike against the Lord and against his followers. Say they are Jews — And, doubtless, were Jews by descent from Abraham, but not in character. They are unnat ural sons of their natural father, since they rejected the Messiah whom Abra ham foresaw and predicted. One of the most interesting remains of early Christ ian literature is a letter written by this Church of Smyrna to the Church at Philomelum as a circular to be sent the round of sister Churches. It relates that after Polycarp was apprehended and condemned to death by fire : " This, then, was done with greater speed than it was spoken, the whole multi tude instantly gathering together wood and fagots out of the workshops and booths ; the Jews especially, according to their custom, assisting them in doing it." After his death the governor was dissuaded from giving his remains to his friends under pretence that he refused lest, forsaking Him who was crucified, they should begin to worship Pilycarp. " This he did at the suggestion of the Jews, who also watched us that we should not take him out of the fire, not con sidering that it is impossible for us either to forsake Christ, who suffered for the salvation of all such as shall be saved throughout the world, or to worship a-iy other." The synagogue VIEW OF SMYRNA, FROM THE HARBOUR, The large buildings on the reader's right are barracks for tlie soldiery. Tho castle is seen on the heitrhts above the city. The consular residences, witli their flags, on the left, A. D. 95. CHAPTER II. 347 synagogue of Satan. 10 "Pear none of those things whicli thou shalt suffer: behold, the devil sliall cast some of you into prison, that ye maybe tried; and ye shall have trib ulation ten davs: 'be thou faithful • Matt 10.22.- chap. 3 11. I James 1.12; of Satan— How truly they deserved this severe title the previous narrative shows. So hostile were the Jews to the Christians of this first age, that the term synagogue is seldom applied to a Christian Church, the general Church preferring the classic term ecclesia. Trench finely remarks, "As we have here ' the synagogue of Satan,' so, presently, ' tlie throne of Satan,' (ii, 13,) and then, lastly, ' tlie deptlts of Satan,' (ii, 24 ; ) tho synagogue of Satan, representing the Jewish antagonism to the Church ; the throne of Satan, the heathen; and the deptlts of Satan, the heretical." 10. Fear none — Literally, (Greek,) Fear not what things thou art about to suffer. And this fear not cheers them with three facts: — their persecution will be limited to a few, some: to a brief time, ten days : and will be fol lowed by a crown of life. The word some is, indeed, not expressed by the Greek, but is necessarily implied: the Church would not be exterminated : it is not exterminated yet. Ten days — Literally, thou shalt have a persecution of ten days. A variety of unnecessary sym bolical interpretations have been given to the ten days. They have been in terpreted to predict " the ten persecu tions," which history has been rather strained to make out in order to fulfil that meaning of the text. But if ten general persecutions could be made out, etill this text only predicts locally, and for Smyrna alone. Others find a paral lelism with the ten commandments; and others, applying the " year-day " prin ciple, find ten years. But the purpose of the whole verse is to express a eon- soling limitation of the time, as some of you limits tlie number. Ten days, as a brief round number, occurs in Gen. xxiv, 55 ; Num. xi, 19 ; Dan. i, 12. Unto death — Even a martyr's death. unto death, and I will give thee "a crown of life. 11 "He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not bo hurt of w the second death. v Verse 7 ; chapter 13. 9.- 21.8. -tc Chapter 20, 14 ; Tho words do not mean during thy life, but to the extremest suffering, even of death. Crown of life — The glorious antithesis of death. Says Trench: " This ' crown of life,' always remain ing essentially the same, is not the less designated by a rich variety of images. Here, and with St. James, (i, 12,) it is a 'crown of life;' with St. Paul, a 1 crown of righteousness,' (2 Tim. iv, 8 ;) with St. Peter, a ' crown of glory' (1 Pet. v, 4 ;) with Isaiah, a ' crown of beauty;' with which compare dia dem of beauty, (Wisdom v, 7 ;) in the martyrdom of Polycarp, a ' crown of incorruption ; ' with Ignatius, a ' crown of conflict' " A crown of life, is life or immortality itself, as a bestowed and crowning endowment. 11. Not be hurt of. . . second death — However he may suffer the death of martyrdom, his crown of life exalted him far above the second death. Tho promise corresponds, also, with the self announcement in verse 8. The second death, in xx, 15, is defined as the being cast into the "lake of fire." Neither term — second death nor lake of fire — is used in any scrip ture outside the Apocalypse. Gehenna, a figure drawn from the valley of Hinnom at Jerusalem, used by our Lord, and used in the New Testament twelve times, comes most nearly to the same conception. Both Gehenna and second death are terms introduced into Jewish biblicism by the Targum- ists, the Hebrew paraphrastic transla tors of the Old Testament. How the term second death was understood at Smyrna may bo inferred from certain passages from the abovo quoted letter from the Smyrnean Church. Thus, when the proconsul threatened Polycarp with death by fire, the latter replied, " Thou throatenest me with. tho fire that burns for an 348 REVELATION. A. D. 95. 12 And to the angel of the church in Pergamos write; These things saith "he which hath the sharp sword with two edges ; 13 ? I know thy works, and where thou dwellest, c»e?izwhere Satan's seat is: and "thou holdest fast my name, aiChap. 1. 16. y Verse 2. z Verse 9. cl Thess. 5. 21 ; 2 Tim. 1. 13; Heb. 3. 6; 10. 23. hour and in a little time is extin guished; for thou knowest not the fire of the future judgment, and of the eternal punishment that is reserved for the ungodly." Of the other mar tyrs the Church says, " Even the fire of their persecutors seemed cold unto them, for they had before their eyes the prospect of escaping that which is eternal and unquenchable." III. Pergamos. — Tliemartyr Church, yet too tolerant of licentious heresy, 12-1 7. 12. Pergamos — Sixty miles north east from Smyrna, would bring our apostle on his circuit to Pergamos, (more correct form of tho word, Perga mum,) once the celebrated capital of a small kingdom ruled by a succession of noble monarchs. It was tho seat of the temple of Esculapius, and once the possessor of a library of 200,000 volumes, collected by one of its kings, but afterwards added to the Alexan drian library in Egypt. But whatever its ancient intellectual or moral fame, it seems to have been in the time of the Apocalypse the headquarters of antichristianity, where the only martyr by John commemorated suffered death. In the other epistles the Churches are rebuked, in this the city is anathema tized. 13. And where thou dwellest — A touch of sympathy and palliation for shortcomings. Satan's seat is — No ^contemporary history exists to tell us what rendered Pergamos the home of the Satanic throne; iorthronethe word seat should have been rendered. Wordsworth notes, that the emblem of Esculapius was the serpent, who is represented on the Pergamene medals as "Pergameus Deus," tlie Pergamene god; and this temple may have been tlie seat of Satan. Great numbers resorted to the Esculapian shrine for and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among yon, where Satan dwelleth. 14 But I have a few things against thee, because thou hast there them that hold the doctrine of ''Balaam, b Numbers 24. 14; 25. 1 ; 31. 16; 2 Peter 2. 16 Jude 11. cures ; and the cures were supposed to bo effected by the miraculous power of the god. Hence it appears quite a probability that this temple, like that of Diana at Ephesus, was the source of violent persecution to the Church, rendering the city the stronghold of a violent pagan fanaticism. The terms holdest fast, hast not denied, are delightful endorsements of the patience of the Church in that trying hour. Even — What heightens tlie firmness. Antipas — Is said by Eusebius to have been slain, in a tu mult, by the Esculapian priests. He is supposed to have been bishop of Per gamos, and to have been martyred in the time of Domitian. The Greek Church dedicates April 11 as his day. Hengstenberg, by a preposterous ety mology, makes Antipas mean " against all," giving tlie last syllable its Greek meaning of all. This meaning of tho whole name he likens to antichrist, against Christ, and anticosmos, against the world. To this Alford objects, that Antipas is a contraction of Antipater, and so cannot bear such a meaning. (See our biography of Luke, prefixed to his Gospel.) Trench, however, as absurd as Hengstenberg, while not accepting his meaning of Antipas, con demns Alford's objection, averring that Antipas has all the rights of a word however formed. But surely if Anti pas is merely a shortened form of An tipater, (meaning, instead of a father, pro-father,) the last syllable cannot mean all. When it is maintained by some that Antipas is an allegorical. and not a real character, because Ba laam and Jezebel are here used alle gorically, we reply that neither desig nates an unreal person in this book. 14. Doctrine of Balaam — The teachings of Balaam and of tho Nicolai- A. D. 95. CHAPTER II. 349 who taught Balak to cast a stum- bliugblock before the children of Israel, c to eat things sacrificed unto idols, J and to commit fornication. c Verse 20 ; Acts 15. 29 ; 1 Cor. 8. 9, 10 ; 10. 19, 20. tans, had each a very different historical origin and doctrinal basis. The former is Shemilic, tlie latter is Aryan; the former came from Phoenicia, the latter from India. Baal-Peor, the god of Balaam and the Moabites, was no other than the Phcenician god Baal, with Peor added to designate the local name of his Moabite "worship. Baal was held by the glowing sensuality of tho Phoenicians to be the sun-god, the fire-god ; thence the god of all sexual generation in nature, vegetable, animal, human. The taurus, bull, was his ani mal representative, the type of vigor ous generative power. His image for worship was the phallus. In tlie re ligious theory the sexual impulse was a holy sensation, the temple was a con secrated brothel, the priestess was a har lot, and the rites were debauchery ; not only made decent and respectable, but sacred and religious by this most Sa tanic of systems. As counterpart this same Baal, as fire-god, was Moloch, the representative of the destructive power of the element of heat. Human victims were made sacrifices to this form of the god, by " passing through the fire," fully proving the serious earnestness of the behef of the people in both forms of deity and both sys tems of rites. Ashtaroth (Greek form, Astarte) was the feminine side of the same worship, to which the lustful Ve nus was in later ages the Roman par allel. It was the most seductive of religio)is, and haunted Israel through his whole history, requiring all the energy of prophets and priests, and of pioiis lings, to repel its inroads and preserve the nation true to its holy mission. The failure was at last com plete, and brought on the captivity. Pictures of the ruin wrought by Is rael's adoption of this double system of sensuality and cruelty — of Baal and Moloch — abound in the sacred history, but as specimen passages, 2 Kings xvii, 6-33, and Hosea iv, 12-14, may 15 So hast thou ;ilso them that hold the doctine "of the Nicolai tans, which thing I hate. 16 Re pent; or else I will come unto thee dl Corinthians 6. 13, &c. e Verse C be read. In the Apocalyptic ago, some of the more sensual traits of this system passed to the Roman mythol ogy, (see our vol. iv, p. 9,) and its ideas would often be adopted by mystical sensualists who loved to veil base in dulgences with religious sanctions. In our own day sexual promiscuity is sometimes blended with religious pre tences, but more usually under the au thority of physiology and race develop ments. The existence of the doctrine of Balaam at Pergamos seemed to be rather in intimate proximity with the Church than within it. The Church was responsible, not so much for shar ing in it, as for too little energy of op position to it. Stumblingblock — Note on Matt, xviii, 7. Idols . . . fornication — It was this union of sacrificial feast ing with regularly established and ex pected debaucheries, which we at this day can hardly understand, that ren dered it dangerous for the Christian to attend a feast or to oat of sacrificial meat. It was by this route that sex uality would have a short cut into a primitive Church. So it was in Corinth. 1 Cor. v, 1. 15. So hast thou also — Observe that the Nicolaitans are different from, and additional to, the holders of the teachings of Balaam, and not identi cal. They very much agreed in the ultimate of licentiousness they reached, but from different historical and doc trinal starting points. The doctrines of Balaam were a remnant of the old Canaanite or Phoenician Baalism, and were Shemitic ; that of the Nicolaitans was Aryan, derived from India, and based on the dogma of the residence of all evil in matter. See notes on Acts vi, 5, Jude 11, and Introduction to John's Epistles. The active exist ence of these heretics at the time of the writing of this book proves it later than the reign of Nero. 16. Thee . . . them — His visitation would be to the Church and its bishops, 350 REVELATION. A. I). 95. quickly, and fwill fight against tliem with the sword of my mouth. 17 «He thaHiath an ear, let him hear what the Spirit saith unto yisa 11. 4 ; 2 Thess. 2. 8 ; chap. 1. 16 ; 19. 15, 21. his fight would be with the sensualists. Sword of my mouth — Tins blessed weapon of moral warfare and providen tial destruction. Observe the threat ening corresponds with the sword of the self-assertion in verse 12. 17. Hidden manna — For him who spurns the meat of idol sacrifices there is reserved a divine food, the hidden manna. Not merely secret, but hidden, laid up and deposited „ away from human gaze. So God commanded Moses, Exod. xvi, 32-34, to deposit a memorial manna, " and lay it up before the Lord to be kept for your generations." According to Heb. ix, 4, the manna was deposited in a pot enclosed in the ark of the covenant, within the holy of holies. Our Saviour denominates himself the " bread," figured by the manna, (John vi, 48-50,) of whicli our sacramental bread is the symbol. But the depos iting the memorial manna by Moses in tho holy of holies, (the symbol of the highest heavens,) figures Christ in his ascended and resurrected state. Heb. ix, 24. lt is our risen Lord, then, who is our hidden manna, our immortal izing food. Parallel to this is the fruit ot the tree of life, the aliment of a heavenly immortality, whose vitality and vitalizing power are derived from Christ. See note on Revelation xxii. A white stone — Of all interpreta tions of this image, that of Trench is both most beautiful and most satisfac tory. The white stone is the oracular urim, (it was probably a diamond.) in tho breast-plate of the High-priest, bearing the incommunicable name. And as e^ery glorified Christian be comes a high-priest, so to every one is given the diamond urim. This stone, as white, represents the purity of heaven. Nay more, it is not merely the pale dim white, (Latin, albus,) but the lustrous, radiating white, (Latin, candidus,) of which the diamond gives a sample, and so symbolizes even the the churches; To him that over cometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone h a new g Verses 7, 11.- A Chapter 3. 12; 19. 12. glory of heaven. So, wliite are the hairs of the Son of God, i, 14; and white raiment, iii, 5 ; white robes, vii, U ; a white cloud xiv, 14; white horses xix, 8, 14; great white throne, xx, 1. The Greek word for stone here, iprjijioc, meaning a pebble or smooth sea- worn stone, was used before the inven tion of the paper ballot for the decision of alternative questions, as the election of a candidate to office, or the acquittal of an accused person ; which was by a " white stone" in opposition to a black. Hence it was used in some kinds of divination to decide a future event, which may have suggested its use here for the urim, by which the will of Jehovah was ascertained ; though Trench does not notice that point. The use of the word to designate so pre cious a stone as the diamond, is, per haps, sustained by the fact, that in later Greek it is used by Callimachus to denote the gem of a finger-ring. How far it is made sure that the urim was a diamond is not so clear. The breastplate of the high priest (see note, Matt, xxvi, 3) was studded with twelve precious stones, on which were inscribed the names of the twelve tribes. The urim was, very probably, an additional stone, most precious of all, and so a diamond, or at least some stone of high value and radiant clear ness. Its highest value, however, was, that it was officially borne upon the heart of the high priest in his highest functions, and that it was a medium of communion with Jehovah. The white stone bestowed upon the apocalyptic conqueror, that is, upon every triumphant Christian, is token that he is high priest, and his iutercom- munion with God is glorious. And all this is confirmed by the remarkaole fact that both the hidden manna and the white stone of the urim being in tho holy of holies, were accessible to the high priest alone. li we reject this identification of the A. D. 95. CHAPTER II. 351 name written, which no man know eth saving he that receiveth it. 1§ And unto the angel of the church in Thyatira write; These things saith the Sou of God, 'who i Chap. 1. 14, 15. k Verse 2. white stone as too ingenious, or for other reasons, we may fall back upon Hengstenberg's view, that the white stone is merely the appropriate basis or surface for bearing the gracious in scription of the divine witness of our sonship of God. And we may also add the view of Grotius and others, that the white stone is an entrance-ticket into the gates of heaven, with God's own signature upon it. He that re ceiveth it — It means the stone, and not the name; the name is not that of the receiver, but that of the divine donor. And nothing can be wiser than Bengel's reply to him that asks, What is that name ? " Wouldst thou know what sort of a, name thou wouldst receive ? Overcome I Other wise, thou askest vainly. But over coming thou wilt soon read that name upon the wliite stone." That name is not a word, but a power. TV. Thyatira — The working Church, yet too careless of Christian truth and purity, 18-28. 18. Thyatira — From the renowned capital, Pergamos, to tho still more re nowned Sardis, our apostle would find a strait south-eastern Roman road : he would be obliged to turn a little aside to the east to the lesser town of Thya tira. When Alexander the Great drove the Persian power out of Ionia, he and his successors planted therein a number of cities, filling them with in habitants from his own Macedonia. Of these cities one was Thyatira. This city was filled with a number of indus trial classes or guilds, namely : bakers, potters, weavers, tanners, dyers, etc. Hence " Lydia of Thyatira " was found at Philippi, Macedonia, by Paul, and she became the first European Christ: ian convert. She was "a seller of purple," probably the cloth, the "im perial purple," not the dye alone. She was, doubtless, a Macedonian by de scent, a Lydiar by birth, a Philip- hath his eyes like unto a flame of fire, and his feet are like tine brass; 19 k I know thy works, and ' char ity, and service, and faith, and thy patience, and thy works; aud J Col. 8. 14; 1 Thess. 3. 6. pian by residence. She bore the name of her native province, for Lydia was no doubt her proper name. Altogether Luke's narrative places her as a grace ful figure in early Christian history. How vivid the contrast between Lydia of Thyatira and Jezebel of Thyatira 1 It is curious to note that the American missionary, Brewer, in 1831, found the guild of dyers still working at the occu pation in Thyatira: Itwasnevera great city, but a thrifty manufacturing town. The modern town is said by Svoboda (The Seven Churches of Asia, 1869) to contain 15,000 inhabitants, of whom two thirds are Turks, ono third Greek Christians, with a few Armenians. He adds, " The whole trade is in the hands of the Christian population, as it gen erally is throughout the East, the Christians comprising the most indus trious and intelligent part of the popu lation." Son of God — St. John had identified him as son of man in remem brance of the human humiliation in which "he once had known him ; he here identifies himself as that same son in his glorification. The promises at close of this epistle are taken from the second psalm, in whicli that sonship is described in its power. Eyes . . . feet — Quoted from St. John's picture of him, i, 14, 15. The eyes are alluded to in searcheth, verse 23. 19. Thy works — Works are here generic, and include the four qualities that follow, namely, charity, service, faith, patience. They are both works internal and works external. Chari ty is here love both to God and man. Faith — By the true reading this oc curs next after charity. It implies the true believing faith by which a man is justified, a perseverance in which is fidelity. Service — The qual ity by which the faithful Christian serves the well-being of his fellow be ings. Patience — The persistence and consistency with which he perseveres 352 REVELATION. A. D. 95. the last to be more than the first. 20 Notwithstanding I have a few tilings against thee, because thou suffercst that woman ""Jezebel, which calleth herself a .prophetess, to teach and to seduce my ser vants "to commit fornication, and to eat things sacrificed unto idols. mi Kh 16.31; B-l. 15; Acts 15. 2( 21.25; 2 Kin. 9. 7.- 89; ICor. 10'. 19, 2< — n Exod. ; ver. 14. in those works. And — The semicolon should precede this and, and the clause should read, "and thy last works are more than the first" The blessed re verse of the declension of Ephesus, verse 4. The Church was abounding and advancing in graces of heart and activity of life. 20. That woman — Though Alford rather approves the reading, thy wife, (meaning the wife of the pastor or bish op,) Tischendorf and Trench reject it. This reading may have arisen from the words, "Jezebel, his wife," 1 Kings xxi, 25. Jezebel — Was the true fe male counterpart of Balaam, both being great patrons of the same system of idolatrous sensualism, the fiery Mo- lochism of the Tyrian sun-god. He seduced Israel on his first entrance to the promised iand; she, more fatally, centuries after, won the kingdom of Israel to a still more fatal form of the same apostasy. She was the daughter of Ethbaal, king of Tyre and priest of Astarte. She became the wife of Ahab, king of Israel, and not only imported the voluptuous rites of the Tyrian re ligion, but gave it a complete ascen dency over the religion of Jehovah in Jehovah's own land. A contempt for the gloomy and narrow scruples of the true Israelite was diffused ; it became aristocratic to be dissolute; temples were abundantly erected for the seduc tive rites, until but 7,000 adherents of lehovah were alone known to Jehovah himself in the fallen nation. The over throw and tragic end of Jezebel we need not here rehearse. Her antitype in spirit and influence was now found in the little Church of Thyatira, a liber tine woman of great talent seducing the people by sonsual doctrines, and lead ing them into most atrocious practices. 21 And I gave her space "to re pent of her fornication ; and she repented not. 22 Behold, I will cast her into a bed, rand them that commit adultery with her into great tribulation, i except they re pent of their deeds. 23 And I will kill her children with death; o Rom. 2. 4 ; chap. 9. 20. p Ezek. 16. 37, 41 : 23. 29. s Jer. 36. 3 ; Ezek. IS. 30. 32. There is not the slightest demand or ex cuse for giving any allegorical sense to these plain facts. The remark of Alford, that the emblematical name of Jezebel, given to this woman, leads "us into the regions of symbolism," is over strained, li we were to brand a mod ern traitor with the name of Judas, that would not at all imply that his treasonable character and acts were allegorical, or his person an unreality. And we have specimens of even female lecturers at the present day denouncing the institution of marriage, and prop agating a theory of unsanctified sen sualism, aiding us to understand both the Tyrian and the Thyatirian Jeze bel. She claimed to be a prophetess, as Balaam was a prophet. That is, she assumed to be a religious doctri- nary. My servants — As Balaam's in fluence seduced Israel of old.' Forni cation — Eating of things sacrificed unto idols. 21. I gave her space — The Church tolerated her from negligence, but Christ allowed her space in mercy. Yet' she had been living on probation. Repented not — It would seem that the space for repentance hardly now existed ; yet there is a saving clause at the close of the next verse. 22. Behold — A challenge of atten tion to this threatened judgment; a judgment so clear and palpable as to strike all the Churches, verse 23 Cast her into a bed — Her bed of adulteries shall be exchanged for a bod of tribulation ; a figurative bed of penalty for the literal bed of sin. 23. Her children — Not her parti sans and followers, for they are threatened their due in the last verse; but her literal brood, who are worthy of death for the sins both which tliey A. D. 95. CHAPTER II. 353 and all the churches sliall know that rI am he which searchcth the reins aud hearts : and s I will give unto every one of you according to your works. 24 But unto you I ri Sam. 16. 7; 1 Chron. 28. 9; 29. 17; 2 Chron. 6. 30; Psa. 7. 9; Jer. 11. 20; 17. 10; 20. 12; John 2. 24, 25: Acts 1. 24; Horn. 8. 27. havo learned from her and have freely practised. With death— As a direct penal infliction, a capital punishment. It shall not be a natural decease. All the Churches — The seven and their sister Churches: for Alford's opinion, that it means " all the Churches in the world," and gives "an oecumenical character to these messages," seems to be inadmissible. " The Churches " were to know this by the plainly palpable judicial character of the known penalties endured by these culprits ; but those facts, as they were, have never been presented to " all thd Churches in the world." We have, in deed, no proof that any special tribu lation was suffered by those individu als. They may havo repented under influence of this message. Reins- Literally, the kidneys ; the lower parts of the hack, where the workings of anxious emotions are recognised. Reins and hearts are often associated in Scripture, Psa. vii, 9 ; xxvi, 2 ; Jer. xi, 20. The searching them is named as an attribute of omniscience. And here the declaration is, that he whose eyes are like unto a flame of fire, fully knows all the dark secrets of these vo taries of hidden sensual sin. Works — The doubt whether Jezebel was guilty of actual deeds of sin, expressed by Stuart and others, seems fully contra dicted by such terms as seduce, her fornication, commit adultery, deeds, woiks. To resolve all these plain terms of active perpetration into fig ures signifying " doctrines," would ren der it difficult to find any terms which might not be figured out of their literal meaning. Ji these words do not ex press actual deeds, what terms can 1 24. Unto you . . . the rest — The and being omitted as spurious, you, and the rest, mean the same class, namely, the part of the Church pure say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; 'I will put upon you none other s Psalm 62. 12 : Matthew 16. 27 ; Romans 2. 6 ; 14.12: 2 Corinthians 5. 10; Galatians 6. 5 ; chap ter 20. 12. 1 Acts 15. 28. from Jezebel. Depths . . . speak — To boast of their depth was a trait of tho Gnostics. Says Tertullian, " Put an inquiry to them in good faith, and with grave face and lofty brow they will answer, It is deep I " Says Ire nseus, "Really blind, they profess them selves to have attained the depths of the ahyss." And Eusebius says of tho Simonians: "Those deeper secrets, of which they say that ho who hears them for the first time would bo as tonished and confounded, are indeed full of folly and madness. They are such things that a decent person cannot write of them, nor open his lips about them, on account of their horrid filthiness and obscenity." As they speak — Or rather, say, or, as they call them. To whom does this they refer? Some reply, the Christ ians ; but there is nothing that fixes the reference to them ; and more prob ably it was the Gnostics who talked about the depths. It may be that the they say, has for its object the term the depths, while the phrase of Sa tan is flung in sarcastically by tho Lord himself, to characterize their depths. It might then he printed thus: have not known "the deptlts" — of Satan ! — as they say. Or the whole phrase,, more probably, may he in the mouth of the Gnostics them selves, unequivocally professing that they do know tho very depths of Sa tan. Their satanic bravado of licen tiousness justifies this rendering. Eu sebius says, (b. 4, c. 7,) that they wont so far as to say, " that the basest deeds should he perpetrated by those who would attain to a perfect insight into their secret doctrine." See our note on 2 Thess. ii, 7. None other burden — Seems to be a remarkable quotation from the apostolic decree, Acts xv, 28, where the abstaining 354 REVELATION". A. D. 95. burden. 25 But "that which ye have already, hold fast till I come. 26 And he that overcometh, and keepeth »my works unto the end, " to him will I give power over the nations: 27 "And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I re- wChap. 3. 11. v John 6, 29: Uohn 3. 23. w Matt. 19. 28 ; Luke 22. 29, 30 ; 1 Cor. 6. 3 ; chap. from licentious sacrificial feasts are the very burden, or. Christian obliga tion, imposed upon them. Purity from tliese Gnostic depths is the only injunction he now presses upon them. 25. But — Closely following upon the last words. That purity is theirs now, only hold it fast. Till I come — Till the hour when your final ac count with me shall be settled. We have elsewhere remarked, (1 Cor. xv, 23,) that while the Greek word parousia always designated, unequiv ocally and solely, Christ's second ad vent, yet the words come and coming often refer to other interpositions and spiritual presences. The hour of death is never spoken of as such a coming. (See our note, John xiv, 3.) Yet perseverance to the end of our probation is perseverance even to the judgment day. Note on Matt, xxiv, 13. So, (verse 10,) faithfulness unto death is faithfulness unto the final reward. And (verse 11) overcoming in life is verbally connected, instantaneously, with the eternal deliverance. The two things — the probation and the re ward, the life passed and the coming to judgment — are connected as ante cedent and consequent, irrespective of time. The intermediate time is dropped out of thought, and tho close of life and the commencement of the eternal state are joined in unbroken connection. For the Tliyatiraus to hold fast until their closing hour, was to hold fast till I come. So next verso, 26. Unto the end — Of his life trial. Power over the nations— Identifica tion with the Son of God, who is heir of all tho promises of the second psalm. 27. Rule them with a rod of iron — In the Hebrew (Psa. ii, 0) the prom- ceived of my Father. 2§ And I will give hiin 'the morning star. 29 zHe that hath an ear. let him hear what the Spirit saith unto the churches. A CHAPTER III. ND unto the angel of the church in Sardis write ; These 3.21:20.4.- 12.5; 19.15.- 0 Psa. 2. 8, 9 ; 49, 14 ; Dun. 7. 22 ; ch. yi Pet. 1. 19 ; ch. 22. 16. eVer. 7. ise is, " Thou shalt break them with a rod of iron." But the Septuagint translators render tho Hebrew word for " break," by a word signifying to superintend them as a shepherd, or brief ly, for want of better English, to shep herd them. This was a mistake found ed on the sameness of the consonants of the two different Hebrew words. That graceful mistake the heavenly speaker here accepts, and, in accord ance with the milder spirit of the gos pel dispensation, authorizes it. His sceptre (for so the word rod here im ports) is a shepherd's crook, and yet its iron power, its absolute authority, stiU remains. What the nature oi this power over the nations is, and what the overcomer's share in it, may he learned from our notes on Matt. xix, 28 ; 1 Cor. vi, 2 ; Rev. xix, 11-21; xx, 4. 28. Give him the morning star — The beautiful announcer that the night is past .and the day is come. This blessed token shall be given to the overcomer as he passes through every crisis of the long contest. Its promise cheers the living warrior here on the field ; and when he comes unto the end it will beam with its assuranco that " eternity dawns, and tlie king dom is his." And when he comes to the new heavens and new earth, (xxii, 1,) he will find that the morning star, so given him, was no other dian Jesus himself. See xxii, 10. CHAPTER III. V. Sardis. — The Church of deadness, with a few spotless names, 1-6. 1. Sardis — Thirty miles to the southeast from Thyatira, crossing the river Hermus, would bring our St A. D. 95. CHAPTER III. 355 things saith he 'that hnth the sev en spirits of God, and the seven 11 Chap. 1. 4. 10; 4.5; 5. 6. John, in his apostolic circuit, to the renowned city of Sardis. Ho would find it situated between the Hermus and the mountain range of Tmolus. Into the Hermus flows the small river Pactolus, from whose " golden sands" it was anciently reported that Croesus largely derived his riches. But Brew er remarks that the sands are spark ling with grains of mica, and suspects that what so glittered in ancient times was not " all gold." Croesus, he thinks, drew his wealth from the rich alluvium of Hermus, rather than from the " fool's gold " of the Pactolus. The renown of Sardis was at its zenith under Croesus, who was king of all Lydia, by descent from an ancient line. From tlie record of his wealth we still utter the proverb, " rich as Croesus." Celebrated, also, is the visit to his court of Solon, the Athenian philoso pher and statesman. Of him Croesus asked whom he considered the happi est of men, expecting himself to be named. But Solon gave him answer, remembered by him on his dying day, that none could be pronounced truly happy until he had finished his course of life. Celebrated, too, is the ambi guity of the oracle by which he was deceived to his ruin. When he asked the god if he should fight Cyrus, he was told that if he crossed the river Halys in war he would destroy a great empire. He crossed, to find that the great empire to be destroyed was not that of Cyrus, but his own. Over come by Cyrus, Lyd)a and all western .Asia fell under the power of the Per sians. For some centuries after, tho richness of its soil retained its existence as a city, but at the present time it is a profound solitude. " Rarely," says Svoboda, " can the site of any ancient city so impress the traveller with a sense of astonishment at its stupen dous desolation, as does the aspect of Sardis at the present day. Once . . . its splendour gained for it the title of the Queen of Asia . . . Here, indeed, all must acknowledge that the prophecy stars; bI know thy works, that thou hast a name that thou livest, p Chapter 2. 2. of the Apocalypse has been fulfilled to the letter." About seventy years after the publication of this Apocalypse, one of the brightest ornaments of the Christian Church was Melito, Bishop of Sardis. He was eminent for piety, learning, and talent; and his writings, some of which are still extant, are wonderful for the va riety of subjects discussed by his ac tive mind. They treated, among other things, upon faith, Easter, the first day of the week, the soul and body, the birth of Christ, the incarnation, and Satan. And it is here to be spe cially noted, that, severe as this letter to this Angel of Sardis is, Melito wrote a comment upon this Apoca lypse, not now extant, but unquestion ably accepting it as the work of our apostle John. Hath the seven spirits of God — The two ascriptions here claimed by the Lord are appropriated from John's descriptions in i, 4^16. The Holy Spirit in its sevenfoldness in him dwells, and the sevenfold Churches, searched, judged, sanctified, or reject ed by that Spirit, are in his hand. This is a most solemn awakening style and title with which the epistle to the dead Churches is preluded. And the sevenfoldness, both of the Spirit and the Churches, suggests that all Churches are here typically represent ed. I know — With all the intensity, omniscience, and purity of the Spirit. I know thy works — External and in ternal. Hast a name — The word name is thrice used in this epistle. Perhaps the last of the throe (veise 5) explains the first two, tho written name. The metaphor of verse 5 is drawn from the register-book of cities, in which every citizen's namo was written, and erased at his death or disfranchisement for crime. The Sar- dian angel, implying also his Church, had a recorded name among the Churches, and that implied life; and yet they wore dead. Yet this dead did not moan the fulness of death, but 356 REVELATION. A. D. 95 "and art dead. 2 Be watchful, and d strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. 3 e Remember there fore how thou hast received and heard, and hold fast, and f repent. c Eph. 2. 1, 6; 1 Tim. 6. 6. d Deut. 3. 28 ; Job 4. 4, 5; 16. 5. elTim. 6. 20; 2 Tim. 1. 13; verse 11. — -averse 19. deadness, lifelessness, which was rap idly becoming death. This is implied in the next verse ; for there were some things ready to die, and there was supposed life enough to strengthen and re-enliven them. And it is to this revival of life that the promise of not being blotted out, in verse 5, is given. 2. Be watchful — Literally, become wakeful; wake up, be wide awake. For this deadness is a sleep ; the fumes of which may, and should, be right speedily dispersed. Strengthen — Make firm, solidify. Things — Not persons, as many excellent commenta tors aver, but things: the Christian virtues, ordinances, aggressive move ments. Revive all the early zeal by which the membership was holy, the Church strong, sinners were saved, and the gospel spread. These were now relaxed and ready to die. Per fect — Not the usual Greek word for perfect ; but for filled up. It supposes a measure, a capacity, like a vessel which was not, but should be, com pletely filled with performed duties. 3. How thou hast received — Or rather, didst receive, namely, when tho gospel first came to you. And the meaning is not, (as some interpret,) remember what you received, that is, the matter ; but truly, how you re ceived ; that is, the spirit and man ner. He reminds them, as he does the Ephesians, of their " first love." Com pare Gal. iv, 13-15. And heard — Refers more to the matter, namely, tho true apostolic tradition of the gospel. Hold fast — Firmly with your original maintenance. Repent — Recognise and reverse your sinful de cline. I ... as a thief — The comparison originated by no other than our Lord ? If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know wliat hour I will come upon thee. 4 Thou hast ha few names even in Sardis which have not 'defiled their gar ments; and they shall walk with a Matt. 24. 42, 43; 25. 13; Mark 13. 33; Luke 12. 39, 40; 1 Thess. 5. 2, 6; 2 Pet. 3. 10 ; chapter 16. 15. A Acts 1. 15. 1 Jude 23. himself in regard to himself, Matt. xxiv, 43 ; Luke xii, 39. For who else wouid presume upon such a compari son without his example ? Its primary apphcation is to his judgment advent ; and all its applications are to such a catastropho as finally fixes the case of the man for that judgment. The judge then comes upon tlie sinner, repentance ceases to be possible, and the certainty of his final sentence is fixed. Shalt not know — Expect no other warning. The only safety is in watchfulness, constant preparedness, — as if the judgment day, at least through the gates of death, were here. 4. A few names — Recorded, per haps baptismally, upon the Church parchments, (the earthly counterpart of the heavenly book of life,) and so here the word denoting the blessed owners of the names. Defiled their garments — As if one were walking with clean skirts through a dirty world, where the utmost care is nec essary to "keep himself unspotted." James i, 27. Shall walk with me — Along the golden pavements of the New Jerusalem, Rev. xxi, 21. Walk with — As in a public procession, or as two associates, in public view. In white — Not here indicating priest hood, although white was the colour of the priest in officiating. But the white of both the priesthood and tlis saints is au emblem, based on the natr ural idea of white as identical with purity. Tho white background proseutB the strongest contrast to all spot; and the white is associated with the cheer ful and exhilarating colour of hght, splendour, glory. All these stand in conceptual opposition to blackness, foulness, impurity, iniquity, wretched ness, woe. Hence in the primitive A. D. 95. CHAPTER III. 357 me kin wliite: for they are wor thy. 5 He that overcometh, ' the same shall be clothed in white raiment; and 1 will not '"blot out his name out of the "book of life, but "I will confess his name before * Chapter 4. 4; li. 11; 7.9.13.— m Exod. 32. 32 ; Psa. 69. 28. ! Chapter 19. a Church the candidate for baptism was dressed in white to indicate the pro fessed purity of his Christian life. To live worthily was to preserve the whiteness of his robe ; to commit sin was to stain it with a spot. Here the promise is, that the white garment of a well-sustained earthly life shall be exalted into the white garments of future glory. Are worthy — Justified by grace, and walking worthily of their high vocation, the Lord pro nounces them 'worthy. Not that the best of our doing entitles us to heaven, but when we meet the conditions of grace, grace graciously pronounces us worthy. Note on Rom. iii, 27. 5. White raiment — A full and joy- oi'.3 expansion of the promise hinted in verse 4. On the brilliant white here implied — the whiteness of glory, the celestial coruscation — see note on iii, 18. On this Trench beautifully remarks : " As we cannot conceive of any room in heaven for raiment, in the literal sense of the word, we must un derstand by this that vesture of fight, that clothing with light as with a gar ment, which shall be theirs who shall then ' shine out (sKAapipovat Matt, xiii, 43) as the sun in the king dom of their Father; ' their ' raiment,' and yet for all this, not something ex ternal to them, but the outward utter ance of all which now, inwardly, they are who have left all sin behind them forever. The glorified body, defecated of all its dregs and all its impurities, transformed and transfigured into the likeness of Christ's body, (Phil, iii, 21,) — this, with its robe and atmosphere of light, is itself, I believe, the ' white raiment,' which Christ here promises to his redeemed." Compare our note on 1 Cor. xv, 43, 44. Blot out his name When the glorious vestments of the resurrection are put on, the citizenship Vol. V.— 23 my Father, and before his angels. 6 'He that hath an e;ir, let him hear what the Spirit saith unto the churches. 7 And to the angel of the church in Philadelphia write ; These things re Phil. 4. 3 ; chapter 13. 8 ; 17. 8 ; 20. 12 ; 21. 27. o Matt. 10. 32 ; Luke 12. 8. p Chapter 2, 7. in the New Jerusalem is sure, and the name in its city census, the book of life, can never be blotted out. For this image of blotting, see our note on Luke x, 20. Will confess his name — When the man presents himself in resurrection array there is his record in the book, and the Lord will con fess that blessed owner of the name, will remember how unspotted was hiB vestment in the Church below, and will acknowledge his "title clear to man sions in the sides." Before my Father . . . angels — In presence of the celestial court shall he be introduced and rec ognised as belonging to the holy soci ety of God, angels, and heaven. Such was the prospect of, alas I but few in this great city, the once rich capital of Lydia. The many, both in the Church and out, wore facing toward a reverse future. TI. Philadelphia — Tlie faithful and blameless Church, 7-13. 7 Philadelphia — On his apostolic journey our St. John, starting from Sardis, would travel a narrow strip — between the Cogamus river, a branch of the Hermus on his left, and the range of Tmolus mountains on the right — thirty miles in length. He would find the city ensconced like a nest in a narrow nook between river and mountain. See map. Though one of the smallest and most modern of the seven, Philadel phia has a vividly interesting history. It3 name, signifying brotherly-hve, was a memento of the fraternal affection which existed between its founder, At- talus II., King of Pergamos, and his brother. It was daringly built in the katakekaumene, or burnt district, and so liable to perpetual earthquakes. It was nevertheless persistently inhabited, on account, probably, of the profitableness of its grapes and wines, which its soil 358 REVELATIOK A. D. 95. saith 'he that is holy, rhe that is true, he that hath 'the key of Da vid, 'he that openeth, and no pinn shutteth; and "shutteth, and%o Q Acts 3. 1-1. — —ri John 5. 20; verse 14; chap. 1. 6; 6. 10; 19. 11. slsa. 22. 22; Luke 1. 32; richly produced. The American mis sionary Brewer, (from whose volume several of our cuts are derived.) in our time found it, however, fertile in wheat, opium, madder, and cotton. When the Persian Xerxes marched with his army of millions into Western Asia, for the conquest of Greece, he came to Philadelphia" on his route. As the city stood at the head of the two val leys of the Hermus and tho Meander, he could take either route. He here found a " plane tree " of such beauty, that he presented it with golden orna ments, and passed on by the northern route, which led to Sardis. The plane tree is still a flourishing product of this soil, and Svoboda tells us that the natives still make the sort of confec tion of honey, tamarisk, and wheat, which charmed the palate of Xerxes. In the reign of Tiberius all of Asia Mi nor suffered from tremendous earth quakes, and Tacitus tells us that Phil adelphia was very nearly destroyed. AVhen, in 1390, the Ottoman conquer or Bajazet, surnamed the Thunderer, overran Western Asia, this people, who lived over the slumbering earth quake, bravely met the assaults of the Thunderer. They were the last to capitulate to his armsr The present population of Philadelphia is fifteen thousand, one third Greeks. How, in modern times, these Greeks celebrate Christ and the resurrection, Brewer thus informs us: "It being Easter Sunday with the Creeks, we were aroused soon after midnight to wit ness, in the principal church, the cele bration of Christ's resurrection. Here, as in other places, persons pass about the town at the appointed hour of night, and knock loudly at the door of overj' Christian dwelling. The usu al round of ceremonies was gone through with, such as chanting of prayers, reading portions of Scripture, burning incense, lighting tapers and man openeth; § 'I know thy works: behold, I have set before thee "an open door, and no mau can shut it: for thou hast a little chap. 1. 18.- v Verse 1. — — «Matt. 16. 19. aJob 12. 14.- -wlCor. 16.9; 2 Cor. 2. 12. candles — some of the size of small trees — and moving in procession about the church and churchyard until the day dawned. Then the assembly broke up exclaiming, "Christ has risen I Christ has risen I " Afterward, during the day — and the practice is continued more or less for forty days — friends and strangers, in place of the custom ary forms of salutation, use the set Bible phrases, "Christ has risen I " "He has risen indeed!" He that is holy ^- Not the usual New Testament word for holy, 'aytoc, but batoc ; and so not so much imply ing the sanctified life as the original absolute Tightness of the divine Being. He that is true — True in himself, that is, genuine, and true in all his declara^ tions, that is, veracious. As the ro- vealer of God, the source of all revela tion, he is both genuine and true. Hath the key of David — As David was the king — having both the sceptre and the key of old Jerusalem — so this Son of David has the sceptre and the key of the New Jerusalem. And as David's son he is heir of the the ocracy; of the kingdom of God ex panding from the old theocracy into a heavenly theocracy, and stretching into eternity. Openeth, and no man shutteth — A quotation and exaltation of Isa. xxii, 22, "The key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut: and he shall shut, and none shall open." And so this King of the New Jerusalem alone has original control Qf the keys of tlie New Jerusalem, to admit or exclude according tohis divire will. And so much more has he the key of this earthly kingdom of grace; and all true exercise of the power of the keys by human beings is but an acting as his agents. 8. Set before thee an open door — Namely, of divine entrance into llie heavenly Jerusalem. No... shut it A. D. CHAPTER III. 359 strength, and hast kept my word, aud hast not denied my name. 9 Behold, I will make "them of the synagogue of Satan, whicli a> Chapter 2. 9. — No persecutions can exclude them from entering to their crown, verse 11. Hast by my grace a little strength for entering the heavenly door. And in tho use of that "gracious ability," hast kept my -word. Hast not, amid faithlessness and persecution, denied my name. The Christian name, perhaps; which, long since adopted at Antioch, has been well maintained in Philadelphia. We are obliged with Stuart, and against Heng stenberg, Alford, and others, to main tain the correctness of our translation, a little strength, making it a com mendation, rather than, by omitting the article, to read, thou hast little strength, making it a depreciation. Christ gives them the reward of an open door because of three good points ; namely: their spiritual energy, however little; their keeping his 'word ; and their sustaining his name. The entire drift of the three clauses is the same, namely : rewardable traits for which the everlasting door shall be open to them. To find this mean ing in the open door may be disap pointing to those who desire to read into it a temporal and present benefit promised. But most certainly a true reading will find, that from this open door to tlie new Jerusalem of verse 12 there is one straight line of thought, promising Philadelphia tri umph, preservation, and abundant en trance, all solely at the second advent. 9. Behold — In view of this lit tle strength, the hast kept, and the not denied; therefore I will give them a royal triumph in the New Je rusalem, to which the open door ad mits them. The triumph is expressed in an image drawn from Isa. lx, 14. "All they that despised thee shall bow themselves down at the soles of thy feet ; and they shall call thee, The city of the Lord, The Zion of the Holy One of Israel." When the develop ments of the judgment day are uiifold- say they are Jews, and are not, but do lie; behold, ?I will make tlieiii to come and worship before thy feet, and to know that I have V Isa, 49. 23 ; 60. 14. ed, how will the despisers of the now humble Church acknowledge, with profound abasement, its true glory as the real city of Godl The Jewish troublers of the Philadelphian Church are selected as the very present speci mens of such "despisers," who are bound to " wonder and perish." Say they are Jews — And are so " after the flesh;" the which is now a nullity; but are not the spiritual Israel, which is now the only true Israel. Wor ship before thy feet — Of course no literal fact, but imaging the severe and final humiliation of all evil in presence of the truly good. In the judgment-day development the atheist will learn there is a God ; the impeni tent Jew will confess a true Jesus the Christ; the scorner will find there is a hell; and the haughty despiser of the weak and humble, yet pure Church, like our Philadelphians, will discover, to tho sad reversal of his pride, that they were heirs of an eter nal crown. When a great lady once spoke with contempt of Lady Hunt ingdon's associating with her conven ticle of saints, one replied to her, " Madam, in the day of judgment you may he glad to grasp hold of Lady Huntingdon's skirts to draw you into heaven." That I have loved — They will recognise not only the loved in its true glory, but they will truly loani and know also this great I, whose love is the bliss of the heavenly world, as it makes the poor Philadelphian Church "the city of the Lord, the Zion of the Holy One." The interpretation of Al ford, which makes the open door an opening for missionary enterprise for propagating the gospel, and which holds verse 9 to describe the resulting conversion of tlieir bitter Jewish op ponents, seems inapplicable. It has, indeed, Paul's open door, 1 Cor. xvi, 9, 2 Cor. ii, 12, as an apparent precedent : but the opening and shutting .of verse 7 clearly refer to tho lordship 360 REVELATION. A. D. 95. loved thee. 10 Because thou hast kept the word of my patience, ZI also will keep thee from the hour of temptation, which shall come upon "all the world, to try them that dwell bupon the earth. 11 Behold, ° I come quickly: dhold that fast which thou hast, that no man take ethy crown. 12 Him a 2 Peter 2. 9. a Luke 2. 1. Zilsa. 24. 17. cPhil. 4. 5; chapter 1. 3; 22. 7, 12, 29. d Verse 3 ; chap. 2. 25. e Chap. i. 10. of Christ over the entrance into heaven, the New Jerusalem, (xxii,) and verse 8 can be no description of the happy conversion, but of the penal humilia tion, in the final day, upon the incorri gible. And verses 10, 11, 12, continue the same line of thought, describing the rich final reward of Philadelphian faithfulness. Terse 10 promises pres ervation in tho great day of the final trial; verso 11 describes the speed of its approach ; verse 12 promises eter nal security within tlie domain of heav en, beyond the day of trial. 10. My patience — So i, 9, "the patience of Jesus Christ," (if that be an allowed reading,) namely, a patience which is his and his followers. Hast kept keep thee — The faithful work has its fitting . reward ; the keeper shall be kept. Hour of temptation — The Greek word for temptation may mean the presentation of agree able inducements to sin before one's mind, in order to elicit sin ; and so the devil tempts. Or it may mean the presentation of a test or trial, adverse or agreeable, to allow tho will or char acter to display itself. So every fear ful crisis brought upon us is a temp tation. And especially that great crisis which precedes the great white throne, (xx, 11,) is a test, a trial, of the soul. The trial here described is mundane — upon all the -world — and not in one nation or kingdom: is not merely a persecution in Asia Mi nor, but over the entire world, and upon all that dwell upon the earth. This is the same universality as in i, 7. The rich promise to the faithful Phila delphian is, that in that great ordeal he shall be kept from terror and despair. that overcometh will I make ' a pil lar in the temple of my God, and lie shall go no more out: and EI will write upon him the name of my God, and the name of the city of my God, which is bnew Jerusalem, which cometh down out of heaven from my God: 'and I will write upon him my new name. 13 k lie fi Kings 7. 21; Gal. 2. 9. ffChaptei 3. 17; 14. 1; 22. 4. A Gal. 4. 26; Heb. 12. 22; chapter 21. 2, 10. i Chapter 22. 4. k Chapter 2. 7. II. Quickly — In i, 7 he is already visible in tho cloudy firmament. Take thy crown — Not indeed gaining it for himself, though depriving thee of it. 12. A pillar — An emblem of Ins unchangeable permanence in the final heaven ; not limited to a few eminent rulers, like the " pillars " of Gal. ii, 9, but including every saint in the New Jerusalem. Such a pillar is not, like the Jachin and Boaz of Solomon's temple, outside, but inside— namely, of the living temple, the glorified Church. A tall pillar still stands a most con spicuous object in the city of Phila delphia, reminding the modern travel ler of this passage, if it be not the source of the allusion. This perma nence is explicitly expressed in tire words he shall go no more out. He is, then, a fixed pillar ; forever God's, whose name is written upon him, and the name also of the city whicli is to be his eternal home. His name is Je hovah, and its name is the New Jeru salem, whose glories are unfolded in xxii. In addition to the name of my God, Christ writes upon him his own new name, thus doubling the owner ship; a name, as already said, which is not a mere word, but a power; namely, the full, final, glorifying power embraced in the word Jesus, Saviour, Redeemer, and which is new at the glorious resurrection in its renewing effect upon soul and body, and then will be forever and forever new; forever renewing the man in the im age of Jesus. Thrice is the phrase my God hero repeated; my as a term of claiming affection shared with Christ by all saints : God, as the pri mordial and eternal author and assurel A. D. 95. CHAPTER III. 361 that hath an ear, let him hear what tlie Spirit saith unto the churches. 1 Or, in of the whole great plan; thrice occur ring as symbol of the divine threefold- ness. In the permanence of the heav enly system and the saints' abode, the whole Trinity is pledged, with all the omriipotence and immutability of God. Though we find no temporal prom ises of prosperity to the httle Church, yet it i3 historically true, that in the midst of the changes of war which havo swept over this land, Philadel phia has had a wonderful preserva tion. The bravery of its inhabitants, whose home overlies tlie sleeping earthquakes, has ever signalized it in its own defences. On this subject see the impressive language of Gib bon. " In the loss of Ephesus, the Christians deplored the fall of the first angel, the extinction of the first candlestick, of the Revelation ; the desolation is complete ; and the temple of Diana or the Church of Mary will equally elude the search of tlie curious traveller. The circus and the three •stately theatres of Laodicea are now peopled with wolves and foxes ; Sardis is reduced to a miserable village ; the God of Mohammed, without a rival or a son, is invoked in the mosques of Thyatira and Pergamos, and the popu- lousness of Smyrna is supported by the foreign trade of the Franks and the Armenians. Philadelphia alone has been saved by prophecy or cour age. At a distauce from the sea, for gotten by the emperors, encompassed on all sides by the Turks, her valiant citizens defended their religion and freedom above fourscore years, and at length capitulated with the proudest of the Ottomans. Among the Greek col onies and Churches of Asia, Philadel phia is still erect — a column in a scene of ruins — a pleasing example that the paths of honour and safety may some times be the same." When Brewer visited the place, in 1831, he found the Greek population about 2,000 souls, being three or four hundred families, amid as many thousand Turkish. "As a whole they have, for a century or two 14 And unto the angel of the church 'of the Laodiceans write; Laodicea. past, had a good name among travel lers as a civil and hospitable people" VII. Laodicea — Rich in goods, but pour in faith. 14-22. 14. Laodicea — From Philadelphia our apostle in his circuit would range to the south-east through a journey of fifty or sixty miles to the capital of Phrygia, the rifch and powerful Laodi cea. In so doing he would cross from the Hermus over a mountain range into the fertile valley of the river Me ander, a river whose varying course has given our language a verb, "to meander." He would find » great city, which, under the Roman sway, had continually grown in power. He would also find, to all appearance, a rich and proud Church, whoso Chris tianity had assumed a stereotype and inactive form. The Apostolic Con stitutions (viii, 46) ' say, that Archip pus was then Bishop of Laodicea. And it seems to some a coincidence that in Colossians iv, 17, St. Paul- appears to imply that he was a re miss minister. Hengstenberg finds, not wisely, an allusion to his name in the word lipxh, verse 14. Laodicea was one of a triangle of neighbouring city Churches; including Colosse, to which Taul had addressed an epistle, and Hierapolis, visible from the summit of the Laodicean theatre, and where Papias was, soon after St. John's day, a bishop. St. Paul in his epistle to Colosse salutes the brethren in Laodi cea, and requires his epistle to be read in the Church of the Laodiceans, with an exchange. See note on Col, iv, 16. Laodicea was founded in the third century before Christ by Antio chus II., king of Syria, and so named after his wife. It submitted to Rome, and in the war of Mithridates, king of Pontus, stood a siege against that mon arch. It had been (A. D. 62) over thrown by an earthquake, but was munificently patronized by the Roman emperors, and its theatres, aqueducts, and churches have left magnificent ruins for the eye of the modern travel 362 REVELATION. A. D. 95. 'These things saith the Amen, "the faithful and true witness, "the beginning of the creation of l Isa. 65. 16. Chap. 1.6; 19.11; ler and the spade of the excavator. Perhaps Laodicea listened to tho voice of the Lord, woke to action, and became a powerful Church. A bishop and martyr, Sagaris, (A. D. 170,) is men tioned by Eusebius. About the mid dle of the fourth century the Council of Laodicea assumed to'settle tho New Testament Canon, in which it is re markable that our Apocalypse was de nied a place. The Amen — The divine affirmative One. So in Isa. lxv, 16, " The God of Truth," in tho Hebrew "The God of Amen." In 2 Cor. i, 20, Christ is the medium through whom our obe dient amen goes up to God; hore he is the intervening, affirming Amen, affirming God's truth, to us. The " verily " so often repeated by our Lord in the gospels, is in the Greek amen; aud it is remarkable that in John's Gospel it is always doubled, verily, verily, amen, amen. Faith ful and true witness — A title pre paring us for a faithful and true tes timony to Laodicea respecting her character and spiritual condition. Beginning of the creation — A sub lime declaration of the divine authority from which that testimony comes. A beginning of a series of things, taken passively, is tho first one in that series. In that sense Christ would be tho first created being in the scries of creation. Taken actually, as that which origi nates the series, then tho series does not include, but takes existence from, him. In that easo Christ is tho orig inator of the creation, uncreated. How John understands it we may we.l learn from the very first verse of his Gospel. In the opening words, " In the beginning was the Word," the same Word, iioxv, is used as hore, and its subject precedes creation. And in the third verse we are told that " the world was made by him," namely, the Word, who 'was in the beginning. 15. Neither cold nor hot — The metaphor is taken from water, which, when cold or hot, (boiling, (eoroc:, God; 15 "I know thy works, that thou art neither cold nor hot: I would thou wert cold or 2. 6 ; verse 7.- iCol. 1. 15. — -o Verse 1 from few, to boil,) may be palatable, but nauseating when lukewarm. But it is a serious problem, the difficul ty of which is liable to be oi erlooked, What is that coldness which tho Lord prefers to lukewarmness ? Luke- warmness itself is that indifference which we commonly call coldness of religious state ; and so this cold must be something colder, something imply ing the absence of even that degree of warmth imphed in the equilibrium of indifference. Hence Diisterdieck, followed by Alford, represents it to be a state of actual unregeneracy, of "enmity and opposition" to Christ 1 And the reason assigned is, that it is easier to convert the enemy than it is to rouse a lukewarm Christian to heat j a reason overwhelmingly contrary to experience. Diisterdieck's illustra tion is: "Saul -was cold when he persecuted; and when he became Paul he was hot." ' So it was easier for Saul to become Paul, than for a lukewarm Christian to become hot I But Paul had a troop of followers as cold as himself, none of whom would warm into conversion, leaving him an exceptional case. But how absurd to make tho Lord wish this Church to be as Jewish persecutors, or heathen; like the world around them, rather than a Christian Church, even in its lukewarm phase I On the contrary, Hengstenberg's view very nearly solves the problem. Not the coldness of the unregenerate, or the apostate, bui, the coldness of one still a Christian. In this Laodicean coldness there is not only the condition, but the Christian consciousness, of the cold, which is an uncomfortableness, and negatively, at least, feels the need of heat. He is, therefore, dissatisfied, andis more easily disturbed into repentance and zeal, than the man who was at once cold and warm enough to be satisfied and self- determined in his indifference. It is not the coldness, as a fact, but the coldness, as a feeling, which grounds A. D. 95. CHAPTER III. 563 hot. 16 So then because thou art lukewarm, and neither cold nor hot, rl will spew thee out of my mouth. 17 Because thou sayest, 'I am rich, and increased with j) Jer. 14. 19; Zech. 11. 8, 9.— g Hos. 12. 8; tlie Lord's preference. The feeling may be latent, only an unconscious sus ceptibility; but it is a susceptibility responsive to an awakening appeal. 15. I will spew — Literally, / am atsjut to spew ; implying that tho re jection is delayed, perhaps to allow time for repentance, yet is nigh at hand. It seems to be a threat of ro- mcval of the Church, implying, but not expressing, individual condemna tion for each in the final day. 17. Because may assign reason for the charge of lukewarmness in the last verse ; or it may refer forward to next verse, and would correspond with a therefore inserted before I of verse 18. Because thou sayest, etc., therefore I counsel, etc. The Lord's counsel is infinitely better than their say. I am . rich — The question is raised by commentators whether theseare boasts over material or spiritual goods. Ear lier commentators, as Bengel, Stuart, and others, take the former view ; later ones, as Hengstenberg, Diister dieck, and Trench, the latter. We think the old is better. The true idea certainly is, that in reply to their boasts of earthly goods, our Lord ad vises them to secure the heavenly. For, 1. This accords with our Lord's style during his earthly ministry. So Matt, vi, 19, 20 : " Lay not up for your selves treasures upon earth ; . . . but lay up for yourselves treasures in heaven." Of the rich fool, Luke xii, 21, hi says, " So is he that layeth up treasure for himself, and is not rich toward God." 2. Thi3 jubilant boast ing is not the style of lukewarmness over its spiritual wealth, for the very idea of lukewarmness is indifference to spiritual things. So Stuart wisely and conclusively says, "There are, and have been, indeed, many spiritual boasters in tho world ; but then they are for the most part men of an enthusiastic turn of mind, and corn- goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked : 18 I coun sel thee rto buy of me gold tried 1 Cor. 4. 8.- "Isa. 55. 1 ; Matt. 13. 44; 25. 9. nionly have much fervor, such as it is ; whereas tho Laodicean Church are plainly characterized as worldling- Christians ; grown lukewarm as to di vine things." To say that this Church was indifferent to spiritual things and yet thus fervently boasted of its spiritual goods, is a contradiction. Enthusiastic boasting and indifference are opposites. 3. It is evident that Laodicea was a flourishing city, grow ing rich under the munificence of the Roman emperors. There can be little doubt that the tide of wealth poured into the pockets and coffers of the Church: the natural danger, without great caution, would be to make her pecuniarily rich and spiritually poor. How easy it was to he liberal in feeling to the liberal paganism by which it was patronized, and to slide into doubt about the importance of being Christians 1 Quite as easy would it be to exult over the rich incomes flowing into their purses and filling their homes with lux ury. Rich. . .increased with goods . . . need of nothing — A glowing and towering climax. Knowest not — Realizest not that, though in pocket a millionaire, in soul thou art a pauper 1 Our Lord demolishes the proud cli max with a series of humiliating ad jectives. Wretched — Intrinsically miserable. Miserable — The object of pity from others. By the best readings the first of these two adjec tives, and perhaps tho second, should have the article before it. The mean ing then would be, thou art the wretched and pitiable one. Then the last three adjectives would follow as characteriz ing that one. Then the three poor, blind, naked, would balance against the previous rich, increased, and need of nothing. 18. In view of their boasts of tem poral wealth the Lord gives them counsel to Becure eternal goods. Buy — They are rich by material 364 REVELATION. A. D. 95. in the lire, that thou mayest be rich ; and ' white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not ap- «2 Cor. 6. 3 ; chapter 7. 13 ; 16. 15; 19. 8. Z Job trade; suppose they now "buy the truth and sell it not." In view of their poor, blind, and naked condi tion, let them secure gold, eyesalve, and white raiment. Trench, though interpreting verse 17 as boasting of spiritual goods, has here an excellent note, which clearly shows that he ought to have interpreted it of the temporal. " To the merchants and factors of this wealthy mercantile city he addresses himself in their own dialect Laodicea was a city of exten sive money transactions ; Cicero, jour neying to or from his province, pro poses to take up money there. (Ep. ad Div. ii, 17; iii, 5.) Christ here invites to dealings with him. He has gold so fine that none will reject it. The wools of Laodicea, of raven blackness, were famous throughout the world; but he has raiment of dazzling white for those who will put it on. There were ointments for which certainly many of the Asiatic cities were fa mous ; but he, as he will presently an nounce, has eyesalve more precious than them (they ?) all." All this shows that the passage contrasts a spiritual wealth, in verse 18, with a boast of temporal wealth, in verse 17. Gold tried in the fire — Rather, from the fire, as if just withdrawn from the fire, and so fresh and brilliant. Wliite rai ment — Note on iii, 5. Shame of thy nakedness — Vivid image of the "shame and everlasting contempt" of tho great moral exposures at the judg ment day. The images of spiritual wealth here are susceptible of specific application. The pure, well tried gold may represent faith, the condition of all salvation, and which, when pure and well tried by experience, becomes a fidelity, and a saving perseverance and ripening for heaven. The white raiment is the divine justification from faith, the robe of righteousness, which approves itself as white before men — as pure pear; and anoint thine eyes with eyesalve, that thou mayest see. 19 'As many as I love, I rebuke and chasten: be zealous therefore, 5. 17 ; Prov. 3. 11, 12 : Heb. 12. 5, 6 : James 1. la and right — and before God as accep table for eternal life. The eyesalve is the spirit of discernment, the blend ed gift of the Spirit and of personal experience, by which things are seen as they truly are in the light of eter nity. 19. As many as I love— Imperfect as Laodicea's character was, she was still Christian. She was not on a level with the paganism around her. She was still a witness for Christ, maintaining his name, hold ing fast his gospel, and retaining a candlestick for a richer supply of oil and a purer blaze. Even the form of religion is better than nothing, since it may stand as a future vehicle of tlie coming spirit and power. We here, too, may see that there is a state of faulty sonship, of imperfect justification, in which, though the name be not blotted out of the " book of life," yet it beams but dimly on the divine page, and is in great danger of disappearing. The divine Father still recognises his son, but treats him with rebuke, displeasure, and disci pline. Not every sin after justification forfeits the sonship. Nay, there are higher and lower grades of Christian life. This Mr. Wesley well and fully shows in his sermon on " Sin in Be lievers." The true test is, Does justi fying faith remain, even in spite of short-comings ? And it follows from all this, that if there is a lower grade of Christian life, like that of Sardis and Laodicea, so there is a higher, like that of Smyr na and Philadelphia. In the case of Smyrna the approval is complete ; not a blame is imputed, not a shadow is cast between the approving face of the Lord and that beloved Cl.urcli. There is, then, a state of complete ac ceptance with Christ, of perfect justifi cation, in which the Lord finds no fault, and bestows the blessed testimony of his unqualified approval. Tho accep- A. D. 95. CHAPTER III. 365 and repent. 20 Behold, u I stand at the door, and knock: 'if any man hear my voice, and open the u Cant. 5. 2. r Luke 12. 37. tance is as perfect as it was at tho mo ment when first our sins were swept away, and we were justified from all sin. And now sanctification, holiness, or what is sometimes called entire sanctification, is the power, through the Spirit, of retaining with more or less permanence that state of complete acceptance, without a cloud between the soul and Christ. This implies, not an absolute sinlessness on our part, as tried by absolute law, but a perfect ap proval on Christ's part, according to the standard of gospel grace. The law still stands immutable ; but if there come u, condemnation for our short comings from tlie absolute law, there comes, also, a constant flow of love and pardon from the grace of Christ, which neutralizes that condemnation. Yet the law still stands to condemn our positive sins, and to separate us ut terly from the love of Christ and con sign us to hell, upon our apostasy from the faith. Bengel notes the different Greek terms for love addressed to the Phila- delphians, (nyairnoe,) and to the Laodi- ceans, (cptXet,) on which see our note, John xxi, 15-17. The former is the love of estimation and approval, the latter of mere graciousness, the former being the more honouring to its object. Yet as addressed by Peter to his Lord, the latter was the tenderer and deeper term. I rebuke and chasten — He does not cast off for every shortcoming, nor blot out His justification for every sin, so long as faith and sonship remain. Nay, the author of the Book of He brews, quoting this same passage from Proverbs, adds, that the being unre- huked by God is proof that we are not his legitimate children. Heb. xii, 5, 6. Rebuke — Rather, convince ; make the fault so clear that tho offender cannot but see it. Chasten — Apply the severe corrective, perhaps the rod, where the rebuke fails. Zealous — The zeal of conviction by the rebuke ; door, "I will come in to him, and will sup with him, and he with me. 21 To him that overcometh i' John 14. 23. leading to the repent, in view or in consequenco of the chasten. 20. Behold — The apparently bro ken connexion between this and the former verses of this address will be restored, if we consider tho verse as a quotation from Solomon's Song, v, 2-6. The Church of Laodicea is represented by the sleepy bride at whose door the bridegroom knocks, but she is so remiss that she opens tlie door too late, for he is gone. She says, " It is the voice of my beloved that knocketh, saying, Open to me, my love ; for my head is filled with dew, and my looks with the drops of the night." The allusion shows to Laodicea tlie love between the Saviour and the Church, but the fearful danger of a deferred welcome to him. I stand at the door, and knock — There is a wonderful pathos in the picture. It is the supplicator Christ. It is night, and the darkness and damps are falling upon him. He is rejected by the sons of men almost the entire world round, and comes for admission at the door of one who pro fesses to love him. If any man — Of the Laodicean Church immediately, of the whole world inferentially. Open the door — For, though Lord of all pow er, he will never force the door open. There is a solemn if which every man must decide for himself. I will — God's will is to knock ; and if man's will is to open, then comes Christ's will to come in. Sup — The evening dinner, as we may say ; the principal meal of the day. With him — As his guest. He with me — As my guest ; I being truly his host. And, continu ing the reference to Solomon's Song, this is the supper of Christ and his bride, the Church ; the marriage sup per of the Lamb, which is symboli cally ever repeating itself here, but plenarily consummated at the resurrec tion of the just. Note 19. 21. To him that overcometh — The last and most glorious promise to the victor. With me in my 366 REVELATION. A. D. 95, 1 will I grant to sit with me in my throne, even as I also over came, and am set clown with my Father in his throne. 22 rile that hath an ear, let him hear X Matt. 19. 28 : Luke 22. 30 ; 1 Cor. 6. 2 ; 2 Tim. throne — The throne being extended hke a sofa, and competent to contain many sitters. Overcame — For us, we conquering in his victory, reigning with his sceptre, and sitting upon his throne. For, while we form a vivid image of this co-session of the saints with Christ, we are to understand it only as an image of the truth that, through Christ's merits and mercy the saints are to be raised to a glory under his headship, of which priest hood, white garments, kingdom, scep tres, and thrones are the symbols, not the exact literality. Father . . . throne — Note on xxi, 1. 22. He that hath an ear— The last clear ring of this refrain sounding through the world and through the ages. PART SECOND. THE THEOPHANIC APOCALYPSE. CHAPTER IV. The Theophany in divine royal state, 1-6. The scene of the Apocalypse opens with a presentation of God enthroned, surrounded with his glorious Court of ministers, seated for the purpose of opening the predictive seals from which are presented the pictorial phases of the Messianic dispensation. He who as omnipresent fills all space, selects a point of manifestation, and puts on a semblance of finite personality in or der to disclose a view of a special fu turity. This is a throne, not of judg ment but of Revelation". Through the entire series of seals the dark side of future history is indeed symbol ized; yet is this dark side gloriously contrasted with the bright side in chapter vii. So that the chapters of the seals and of the sealing — namely, the sixth and seventh — are to be read as one eontrastive picture. 1. After this — Rather, after these things; that is, the revelations of the what the Spirit saith unto the churches. CHAPTER IV. AFTER this I looked, and, be hold, a door was opened in 2. 12; chapter 2. 26. 27.- / Chapter 2. 7. entire previous chapters. There has been a brief cessation of the state ex pressed by the phrase in the Spirit, i, 10; which state is now resume! in verse 2. In that interval the seer is merely susceptible to impressions from the spiritual world, but not re ceiving them until the door opened appears ; the entering of which is be coming in the Spirit. This inspired visional state continues uninterrupted through Parts Second and Third. Be hold, a door was opened — Rather, there was an opened door. The door was already open when the seer's eye first rested upon it. It was the symbolic entrance into the heaven of symbolic exhibition. For the scope of that heav en see note to verso 11. Diisterdieck denies that the door implies a temple, but rather God's residential house. Our own view is, that the door im plies that we in this physical world are outside, and that there is an inner, more real world, into which the spirit can be made to enter, where the limi tations of sense and matter may be diminished and even fully removed, and the truths of eternity may be cog nized. We attain this spiritual scene through the door of death : John en tered it while in tlie body; yet being in the body he entered it only so far as to be capable of cognizance of truths through divinely-presented fig ures and sounds. Diisterdieck thinks that there is a clear distinction made by St. John between the formula After tliese things I saw, and, And I saw, the former being tho introduction of a new scene, the latter an additional phase or point of • the same scene. The distinction, however, cannot bo very broadly made. The former phrase is used in vii, 1, 10, but at verse 10 there is certainly a continuance of same scene. Same phrase at xv, 5; xviii, 1. And I saw, is used v, 1, 6, 11; vi, 1, 5, 8, 9, 12; viii, 2, 13' LAMB. ."'"•. Z^f «w »„„po,e,l „,.„„ „! lb« THE THEOPHANIC THBOSB. A. D. 95. CHAPTER IV. 3G9 heaven: and "the first voice which I heard was as it were of a trum pet talking with me; which said, "Come up hither, °and I will show a Chapter 1. 10.- terl. 19; 23. 6. -b Chapter 11.12.- oChap- ix, 1 ; x, 1 ; xiii, 1 1 ; xiv, 6, 14 ; xv, 1, 2 ; xvii, 6; xix, 11, 17, 19; xx, 1,4, 11; xxi, 1. Chapters xiii, I and xvii, 3, introduce a new scene with, And I saw. Behold... the first voice which I heard — Rather, Lo, the voice which I heard at first; namely, at i, 10. The samo unknown voice that introduced St. John to the Christophany, introduces him now to the Theophany. Come up hither — Ascend from the earth's sur face, at least in spiritual conception, and enter tlie scene of show. Which must be — A compound necessity is imphed in this must be. Thoy must be, partly because there will be free agents who will bring them into exist ence, and this is a dependent necessity, dependent ou the free will of the agent possessing power to do otherwise. They must be, also, because tlie free nature of the agent and his free act being foreknown and assumed, the di vine will has determined its own infi nitely wise action in reference thereto. There is no absolute predestination in all this, except that divine predeter mination to act wisely in view of the freedom. See notes on Rom. ix. Here after — Literally, after these things; the these things differing from tlie these things in tlie first clause of the verse, and meaning the things of the present time. 2. Immediately — On ascending and entering the door. In the Spirit — If this means his own spirit, then the thoughtis, that his •consciousness, with drawing from all perceptions of the tLings of sense, concentrated itself into the higher realm of the spirit, and, en tering inlo full sympathy with the di vine Spirit, became fully perceptive of things in the supersensible world, and especially of a series of symbols pre sented by the divine Spirit to the eye of his spirit. A throne was set — Literally, 'was lying; again the thing is there in the position before seen by thee things which must be here after. 2 And immediately * I was in the Spirit: and, behold, °a throne was set in heaven, and one d Chapter 1.10; 17.3; 21. 10. e Isa. 6. 1 ; Jer. 17. 12 ; Ezek. 1. 26 ; 10. 1 ; Dun. 7. 9. the seer. Bengel says, the term lying is applied to the throne, from its breadth; to which Diisterdieck replies, that the same term is used i n tho Sep tuagint, Jer. xxiv, 1, in John ii, 6, xix, 29, and in the classics ; and so is the ordinary term to express a throne's position. Nevertheless, it may be, and probably is, we think, from the breadth of tlie ancient thrones, (upon which more than one could sit, Rev. iii, 21,) that the term became ordinary. One sat — Unnamed : not merely (as Alford and others) because the writer strictly narrates " only what he saw," though that was measurably true.' The one was doubtless both unseen and un named for the same reason, namely, a3 says Herder, finely, " the mind has no figure and tho tongue no word by which to express him." The seer beholds and describes only the colours of the dense glory that indicates his presence. It is true, as Diisterdieck objects, that the same withholding of name appears with regard to Christ in i, 13-20, and following two chapters, also, perhaps, in the augelophany of chapter x, where see note. And tjiat, we reply, is from a similar reverent mystery suited to Christ, who is designated with a whole cluster of glorious para phrases, but never by his proper name. Uere the symbolic mystery of rever ence as suited to God is sublimely ex pressed by Herder's words. Nor is its reality at all affected, as Diisterdieck supposes, by the fact that elsewhere the occupant of the throne is explicitly named; see vii. 10, 15; xii, 5 ; xix, 4, xxii, 1. The symbolic purpose is none the less intended here because it is not preserved elsewhere. The purpose is here the same as it was in the Holy of Holies — namely, to symbolize the truth of divine Personality aud spe cialty of Presence, yet to refuse all specific form, which would authenticate idolatry. 370 REVELATION. A. D. 95. sat on the throne. 3 And he that sat was to look upon like a jasper and a sardine stone: fand there was a rainbow round about the throne, in sight like unto an eme rald. 4 eAnd round about the /Ezek.l. S 7Ch.ll.16. ft Ch. 3. 4,5; 6.11; 3. Like a jasper — Not in solidity, but in picturesque hue. The jasper is » species of quartz, of various col ours, and sometimes transparent as crystal, xxi, 11. Alford says, "It rep resents a watery crystalline brightness." The sardine, or carnelian, is, says Epiphanius, " fire-red and blood-red." Meyer, quoted by Hengstenberg, says: " The red colour is light in its intrinsic unfolding, light in warmth, light in love, or in its opposite, anger." The crystalline jasper thus represents the purity of the divine nature; the red carnelian its sensibility — its .wrath and its love exercised toward sin or holi ness in responsible beings. The rain bow — symbol of the covenant — with its seven prismatic hues, yet with the soft green like unto an emerald pre dominant, represents the divine mercy. Round about the throne — Horizon tally, says Hengstenberg; vertically, says Alford. We think the former clearly right. Around the nebulas of jasper and carnelian hues there circled a horizontal halo of soft green, in which the seven streaks of the rainbow were visible, leaving the throne some what visible, but no form of its Occu pant. Thus far we have picture of the divine Presence; nowfor the attendants. 4. Hound about the throne — Forming a full circle, at such distance from the throne as to make an area in the midst. Seats — Thrones: the same Greek word as for the throne just mentioned. For tliese elders are kings, with both thrones and crowns of gold — royal elders, •' kings and priests." Their lesser thrones sur round the greater throne, as in fealty to the groat King. Four and twenty — The twice twelve of the Old Testa ment and the New Testament Church, the patriarchal and apostolic twelve. See our note on symbolic numbers, at throne were four and twenty seats : and upon the seats I saw four and twenty elders sitting, h clothed in white raiment; 'and they had on their heads crowns of gold. 5 And out of the throne proceeded 'light- 7. 9, 13, 14 ; 19.14. i Ver. 10. k Ch. 8. 5 ; 16.18. close of Luke vi. Says Bossuet, (quoted by Hengstenberg,) "It is the totality of the saints of the Old and New Test ament Church who are here represented by their chiefs and elders. The same totality of saints is represented in tli6 twelve gates of the holy city, on which were written the names of the twelve tribes, and in the foundation of that city, on which were written the names of the twelve apostles, xxi, 12, 14. In a word, one sees in these twenty-four elders the whole Church in its lead ers." And as throned and crowned, they represent the Church of all ages, both militant and triumphant. The delightful import of the symbol is, that the Church is very nigh and very dear to God in his ad ministration of tlie governments of the world. Crowns — The crown proper of the New Testa- ment(cr£0avoc, from eTitpu, to wreathe or weave a garland or chaplet) was orig inally used for honour to a victor or ruler, and adopted as an ensign of roy alty. Different was the diadem, (from ita, around, and deu, to bind,) which was originally a tie around the heads of oriental monarehs, and, being far more imperial, was adopted by the Emperor Diocletian and his successor as matter of regal pride. The Greak for diadem is used in only three pas sages in the New Testament, namely, xii, 3, of the dragon; xiii, 1, of tlie beast; and xix, 12, of the Messiah. 5. Proceeded — Greek, in the pres ent tense, go forth, as an ordinary or constant phenomenon. The light nings, thunderings, and voices, (for such is the order of the words by the best reading,) are symbols of God's omnipotence. Seven lamps — Torches A. D. 95. CHAPTER IV. 371 nings and thunderings and voices: 1 and there were seven lamps of fire burning before the throne, which are "the seven spirits of God. 6 And before the throne there was l Exodus 37. 23 : 2 Chron. 4. 20 ; Ezek. 1. Zech. 4. 2. m Chap. 1. 4 ; 3. 1 ; o. 6. 13; Fire — Tho emblem of the searching, purifying power of the Spirit. Note Matt, iii, 11. The Sitter on tlie throne, tho seven Spirits, and the Lamb, pre sent the three divine personalities. Seven spirits — See note on i, 4. 6. There 'was (as it were) a sea of glass- -The Old Testament passage to which this seems to be analogous is Exodus xxiv, 10: "And they saw the God of Israel: and there was un der liis feet as it were a paved work of a sapphire-stone, and as it were the body of heaven in Ms clearness." The idea, then, is, that this apparent sea of glass like onto crystal, is the transparent basis of the throne. God's throne should not stand on base earth, but upon a condensed ethereality. So the Rabbies say: " The place on which his throne stands is seven clouds of glory." Tho Orientals are proud to thLs day of the splendour of their tessellated pavements. The Koran (Sur. xxvii, 44) tells us that the queen of Sheba mistook Solomon's pavement, in his audience hall, for a sea. (See Stuart) To the idea that this sea is a basal pavement of the throne, Diis terdieck objects that it is described as before the throne. But the seer being in the far front describes the part he more distinctly sees, the part which more specially isolates tho occupant from the attendants surrounding him. This clear, tranquil sea symbolizes the dit ine purity and serenity ; and, indeed, derives its character from his divine, everla3ting nature. Hence, it may he held as the primal fountain of the crys tal so-eam cf life in xxii, 1. And its sympathy with the divine Mind is sym bolized by the wrathful " fire," infused into the glaest in xv, 2. So small a crystal surface might hardly be called a sea ; but our thought from tliis small revealed spot necessarily extends its existence beyond all limits. In the "a sea of glass like unto crystal: "and in the midst of the throne, and round about the throne, were four beasts, full of eyes before p and behind. n Exod 38. 8 ; chapter 15. 2. 1> Ezek. 1. 5. p Verse 8. midst. . .round. . .the throne — Heng stenberg and Stuart represent the throne as upborne by the four beneath it This is in clear contradiction to the words, 'Ev pcau, which mean in midst, namely, of the circular area, whose circumference was formed by the thrones of the twenty-four, aud which bolonged as basis to, and was held by the seer as part of, the throne itself. Within this area, at each of the four corners of the structure of tho throne, stood one of tho cherubim. But Diisterdieck understands by in the midst, that the cherubim stood ono at oach of the four sides, (at the mid-point between the two ends of the side,) so as to be round about the throne. Four beasts — The word beasts presents one of the most unfortunate translations to be found in our English Bible. It is altogether a different word from die "beast," Snoiov, of chap, xiii; being (aov, from which comes our word zo ology, and comprehends every thing finite possessed of intelligent life. It is thence by some rendered living creatures; but better, by Alford, liv ing beings. The creational number four immediately suggests that these beings must represent all the living be ings of our creation. This is confirmed by the fact that the most eminent species of the animal world are select ed to alford the four. Of wild beasts the lion is king; of tame, the ox; of birds, the eagle; and of all earthly creatures, man. Hence, their anthem of thanks sung with the elders, is thanks for our creation. And of the three series of seven symbols — the seals, tho trumpets, and the vials, to be hereafter presented — it will be found that each first four (in which the four living beings are specially interested) will be mainly connected with points on earth, and of a creational character; while each last three rises into a mora 372 HEVELATION. A. D. 95 7 qAnd the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth g Num. 2. 2, 4c. ; Ezek. 1. 10; 10. 14. elevated and fuller strain, for good or evil more spiritual, and suited to the elders, as the previous song was to the beasts. The beasts, or cherubim; the four and twenty elders, 7-11. •7. Lion. . .calf. . .man. . .eagle — These four are the cherubim, the pre cedent of which will be found in the first chapter of Ezekiel. But the old prophet's cherubim had each one the four faces and the four wings. This, and the fact that in v, 8, they "fell down before the Lamb," suggests that these were human in form and animal only in face. They thus symbolize the living creation in its highest aspects and its relations to its Creator. Cognate to this interpretation was the view of the early Church writers, that the - cherubim represent the four Gospels. These Gospels are an earth- wide gospel ; a gospel to be preached to every creature. They are to be spread to the "four corners ofthe earth." That the four cherubim represent the four Gospels is an idea, as Words worth well remarks, coming from the school of John, being found in Irenseus, the pupil of the pupil of John. It may be more than a coincidence that the Gos- pels are tho creational number, four. But when writers have proceeded to as sign either one of tlie four symbols to either one Gospel the want of individual resemblance has produced a variety of assignments. Irenaeus makes tho lion, John ; the steer, Luke ; the man, Mat thew : and ths'eagle, Mark. Augustine makos the lion, Matthew; tho man, Mark; the ox, Luke; and the eagle, John. We suppose that most modern critics would concede the eagle to the soaring John; to Luke, the broad, Pauline, humanitarian friend of the Gentiles, if not himself a Gentile, most would concedo the man ; to the concise and vigorous Mark, the lion; and to plain, substantial, ultra-Jewish Matth- beast was like a flying eagle. 8 And the four beasts had eacli of them rsix wings about him; and they were full of eyes "within: and ew, both the sturdiness and the sac rificial character of the ox. 8. Six wings — Like the seraphim of Isa. vi, 2 ; which with two of their wings covered the face in revei ence be fore Jehovah ; with two, tlieir feet, as a decorum ; and with the intermediate two they flew. John, however, makes no such distinction ; the six wings apparently symbolize intense activity in obeying the behests of the Creator. About him — A period should be put after wings, closing the sentence. Him should be struck out, and the reading should be : around and within (the wings) they (the cherubim) were full of eyes. In verse 6, their bodies were described as full of eyes before and behind. Here they are described as to their wings j which wings were also full of eyes ; both around, that is, on their outer side, and within, that is, on their inner side, coming in contact witli the body when closed, and revealed to John's eye when ex panded. So are these cherubim most swift, as ts symbolized by their six wings ; and most divinely perceptive, both in their nature, as symbolized by tlieir many-eyed bodies, and in theii activities, as symbolized by their many- eyed wings. These living beings rep resent, not merely the animal king dom, but also the very structure of the earth, and all things known under physical philosophy. This is shown by their number four, which refers to the cardinal points, and so to the phys ical system. The term (aov implios that the whole mundane system is, as Hengstenberg terms it, "inspirited." The Spirit of God is the soul of nature. The whole is impregnate with his all- wise power, and is thereby enabled to move by the law of its true develop ment. Each and every particle of matter thereby sees, with divino eyes, which way to move to incorporate it self into an organism; and so ph}"si- ology and genorativo races are possi- A. D. 95. CHAPTER IV. 373 'they rest not day and night, say ing, ' Holy, holy, lioly, " Lord God Almighty, v which was, and is, and is to come. 9 And when those beasts give glory and honour and thanks to him that sat on the throne, " who liveth for ever and ever, 10 'The four and twenty 1 Greek, thev have no rest. 1 Isaiah 6. 3. tt Chapter 1.8. v Chapter 1. 4. JoChap- ter 1. 18 ; 5. 14 ; 15. 7. X Chapter 5. 8, 14. ble. Each chemical elemont sees how to act to carry out God's prescribed affin ities, and with all its six -wings hasten to be in exact time. And so it is that mattor and motion, under rule of intel ligence, form a systematic universe. The living beings and the elders are here both present at the throue in this day of the divine levee, because toe purpose of the day is to unfold the fu ture of both tlie hving world and the liv ing Church. And to the eye and ear of faith, the creation and the Church are a perpetual choir, offering an endless anthem to toe Creator. They rest not — A faulty translation, as suggest ing weariness in the truly tireless. The literal Greek is, they have no cessation — no pause in tlieir move ments, no silence of their hymn. Day and night creation moves in rhythmic measures, and day and night the uni versal Church rolls up its trisagion. Saying — It may seem strange to some that it is not the Church, but creation, that first offers its praise to God. Not so thought tho psalmist, (Psa. cxlv, 1 0,) "All thy works shall praise thee, 0 Lord; and thy sainta shall bless thee." There is a despenite pessimism at present infect ing our ago, which finds in creation no proof of the goodness of God. The blessed faith of our Bible teaches a more benign philosophy. It holds that this is, on the whole, the best pos sible system, and beholds the world rejoicing in its existence and blessing its Creator. The permission of moral evil, and the partial production of natural evil, are methods and means of producing a higher result than could have existed without them. Holy, holy, holy — This trine ascription ciders fall down before him that sat on the throne, 'and worship him that liveth for ever and ever, !aud cast their crowns before the throne, saying, 11 "Thou art worthy, 0 Lord, to receive glory and honour and power: bfor thou hast created all things, and for y Verse 9. z Verse 4. a Chapter 5. 12. — ¦ b Genesis 1. 1; Acts 17. 24; Ephesians 3. 9; Co lossians 1. 16: chapter 10. 6. (called toe trisagion, or thrice-lioly) is based on Isa. vi, 3, but carried out to a New Testament and trinitarian com pleteness. The trinality is omphasized by tho thrice-three of the entire verse. Stuart remarks that ho would not "rest" or " risk " a leading doctrine on this verso. But there is no "risk" in corrob orating toe proof of toe trinity derived from a whole body of texts, making three a number for the divine by this, which is perhaps a crowning instance. The word holy, thrice uttered, cannot well be applied to the three persons severally, as is shown by the fact that the second and third three in the verse cannot It is the repetition of intensity. The divine holiness, omnipotence, and eternity, are sublimely recognised by the creational representatives. 9. Glory and honour and thanks — A threefold divine ascription. 1 0. Fall down — 1 1 is remarkablethat all tho Greek verbs of this verse are in the future tense, and should havebeen so rendered. The seer tells wl lat wi II be ac cording to divine rule. The verse reads like a rubric to the celestial liturgy. Cast. . . crowns before . . . throne — In token that they belonged to him wLo sat thereon, and are worn by themselves in fealty to him. This was toe custom of petty kings toward their superior sover eigns. Thus, Tacitus tells us that Tiri dates laid down his crown before tho statue of Nero, in token that he held his throne in subjection to the emperor. 11. Hast created — As response to the creational represSntatives; it is tlie creation that tlie elders now celebrate. For thy pleasure — A decidedly in correct translation. The Greek signi fies, on account of thy will. The crea tion is tho consequence of the divine 374 REVELATION. A. D. 95. thy pleasure they are aud were created. volition. They are — They now exist- Were created — Were brought into existence at first. This verse is quoted in Dr. Hodge's Theology to prove that God's end in creation was solely his own good pleasure and glory. But, whether that doctrine is true or not, it is not contained in these words. The toxt only traces the creation to the di vine volition, without explicitly declar ing what was the end or motive of the volition. But the thanks rendered certainly imply that a moving influence was the divine goodness, and a moving end was the happiness of the created. Scenery and Scope of the Apoca lyptic Vision. — For a clear under standing of the movements of the book it is all important to keep in mind the following view of the visional world into whicli John now enters. The door in heaven admits John in to the symbolic heaven, or region and scene of Apocalyptic evolutions. Tho divine throne and state were on an ideal plain of vision from which a wide range on all sides can be seen. Above is the firmament, or firmamental heav en, in which the dragon is first seen, xii, 2 ; and from which the angel of chap. x, and Christ in xix, 1 1, descend ; and a midheaven where the birds fly. See note xix, 17; viii, 13; xiv, 6. Above toe firmament is the highest heaven, whence the New Jerusalem comes down, xxi, 2. Below, in more or loss distant view, aro the earth and sea, and even the crater of the bottomless pit, (ix, 1, xx, 3,) and lake of fire, xx, 1 0. Near at hand are Mount Zion, ix, 1, and the temple, ix, 10, with its court, sanctuary, and altar, 11. ' This divine throne in regal state maintains its permanent position through toe whole Apocalypse. Even when tlie old heaven and earth disappear, and toe great white throne of judgment (xx, 11) and the new earth appear, (xxi, 1,) this throne of Revelation re mains in its moveless, ideal position. And St. John is supposed to stand per manently in its front, at due distance to command, with his observant eye, the A CHAPTER V. ND I saw in the right hand of whole scene. We imagine the throne to be in* the Holy of Holies, yet so as to be usually unconcealed by curtain or wall from tho seer's eye. But once does our seer leavo the presence of tho Apocalyptic throne; namely, when ho visits the wilderness of the harlot, xvii. Perhaps, also, a second time, when he scales the top of a high mountain to survey the New Jerusalem, xxi, 10. In the following passages John's symbolic or scenic heaven is meant: iv, 1, 2 ; viii, 1 ; xiv, 17 ; xv, 5 ; xvi, 17. In the following, toe astronomic, firmamental, or atmospheric heaven: v, 3, 13; Vi, 13, 14; viii, 10; ix, 1 ; x, 1, 4, 5, 6, 8; xi,J6, 12, 13, 15, 19; xii, 1, 3,4, 7,8, 10, 12; xiii, 6, 13; xv, 1; xvi, 11, 21; xviii, 1, 4, 5, 20; xix, 1, 11,14,17; xx, 1,9,11; xxi, 1. On this heaven, as a place of superhuman be ings, sec Eph. ii, 2 ; iv, 9, 10. High est heavens, God's residence, xxi, 2, 3, 10. God's throne, xii, 5. CHAPTER T. H. Prelude to Opening the Seven Seals, 1-14. The Book and unaccepted chal lenge, 1-4. 1. And — In tlie fourth chapter wo had St. John's gorgeous description of the royal-divine Court, convened to unfold the future of the Church and world. We are now to have the pro duction of the document under whose seals toe future is closed. The right hand — Made visible, though the divine Person is curtained ir> glory. A book — Let not the English reader fashion in his mind a modern bound book, but a manuscript roll. It is disputed among commentators, whether this roll is a single sheet or seven sheets, each with its seal. The old commentators, Gro tius, Vitringa, Wetstein, Storr. Ewald, and others, said seven; Stuart^ Elliott, and Alford, say one. These' latter hold it to be a single sheet rolled up and fastened with seven seals. The old view, as Ewald's, is thus well given by Stuart: " Ewald objects to the idea A. D. 95. CHAPTER V. 375 him that sat on the throne "a book written within and on tho back side, '¦sealed with seven seals. 2 And I saw a "strong angel pro claiming with a loud voice, d Who is worthy to open the book, and to loose the seals thereof ? 3 And no a Biekiel 2. 9, 10. — 12.4.— 0 Psalm 103. 20. b Isaiah 29. 11 ; Daniel of a scroll or roll here, and maintains that there were seven separate libelli rolled in succession around a piece of wood in the centre, the first of which was tho longest and tlie rest succes sively shorter; so that the seals on the margin of too outside leaf might be seen by John." We here agree with the old inter preters. The obvious idea is, that as each successive seal was broken, a new leaf was unrolled, unfolding a new leaf of futurity. That futurity was thickly written over both pages of each leaf. It must have been, that of each single seal tho entire matter was written on each side, so requiring a single piece for its own record. And the symbol that came forth was the concentrated embodi ment of the thoughts of its written record. Why should there be seven seals on a single sheet? The seals wero seven, in order to close down the seven leaves. Stuart asks, What is the significance, then, of the written within and on the back side ? Just the same, we say, with seven as with one. In both cases the inside writing would, when rolled up, be concealed under the seals, and in both cases toe outside writing would alone be visible, and the inside writing be inferred until seen. Stuart's remark that the old view implies " seven rolls," ignores tlie fact that a whole volume, even the entire pentateuch, is called a ro'l. Within and. . .back side — Im- pl es that the matter was so copious, thit both pages of the leaf, inside and outside, were written. Seven seals — Signs of both divine authentication and divino secrecy. The sheets were so rolled on to a cylinder that each later sheet left an uncovered margin upon which the seal was stamped. 2. Strong angel — Personal physical vigour is implied in the word strong, Vol. V.— 24 man "in heaven, nor in earth, nei ther under the earth, was able to open the bo.ok, neither to look thereon. 4 And I wept much, ' be cause no man was found worthy to open and to read the book, neither to look thereon. that St. John uses 'too forms 'aoviov and Bnolov to mark an antithesis. This word for lamb is used by John in the Apoca lypse twenty-seven times, and in his Gospel (xxi, 15) once, and occurs no where else in the New Testament. As it had been slain — By being the slain Lamb he had become the conquering Lion. St. John recognised the slain Lamb by his wounded side and hands, just as Thomas did after toe resurrec tion. Seven horns — An undoubted antithesis to the seven horns of tlie dragon and of the beast, but without any reference here to the seven hills of Rome. As horns are, in biblical language, a symbol of power, they tell us that this slain Lamb is a might; A. D. 95. CHAPTER V. 377 forth into all the earth. 7 And he came and took the book out of the right hand " of him that sat upon the throne. 8 And when he had taken the n Chap. 4. 2.- 1 Chap. 4 8, 10.- > Chap 14. 2; book, "the four beasts and four and twenty elders fell down before the Lamb, having every one of them r harps, and golden vials full of ' odours, i which are the prayers 15. 2. 1 Or, incense.- (Psa.l41.2;ch. 8.8,4. Being. The number marks divine per fection of power, as those of the dragon mark diabolic supremacy of power. The seven spirits of God, represent ed by the seven eyes, denote the all- pervasive, all-searching Holy Spirit, the third Person of the Trjpity, dwell ing in, and proceeding from, the Son. Their sevenfoldness are their perfect manifestation in manifold modes, and arise from their unity in him ; just as toe four winds are one atmosphere, one universal air. Sent forth — The spiritual Apostle (apostle signifies sent) sent forth, not only with every true apostle, but to many a clime and many a soul no apostle ever reached. The imagery is borrowed from Zech. iv, 10. 7. Took the book — Stuart, after Vitringa, and more persistently, raises the question, How could the Lamb take the roll without hands? And this question, Diisterdieck rejects as " unnothig und geschmacklos," needless and tasteless. But Ezekiel did not think it geschmacklos to tell us that his cher ubim " had the hands of a man," Ezek. i, 8. And the query of Stuart raises the question, What was the real form of the Lamb ? and that is quite as le gitimate as the question, What were the forms of the cherubim? which is much discussed by these critics. Al ford argues that the cherubim were in human form, because they fall down in worship ; and it seems as legitimate for us .to argue that the Lamb could not have held a quadruped form in sitting on his "throne." Stuart well discusses this perfectly necessary and aesthetic question. He rather favours the idea that toe Lamb, at the first view of the seer, wore the quadruped form, but with the transformability of a dream-imago, gradually changed to the form of the " Soli of man," as he approached to take the roll. Or, we may suppose that with visional liberty the two forms of lamb and man trans parently enfolded and enclosed one the other, (as amber may enclose a dia mond,) so as both to be recognisable by the seer's eye. Nevertheless we rather prefer Stuart's view ; and hold ing the form of the Lamb with' seven horns to be a transient symbol to the seer's eye, we do not think it in connexion with the word Lamb as used in the rest of John's twenty- seven instances. Successive songs of praise to tbe Lamb, 8-14. 8. When he had taken — Greek aorist, when he took, making the tri umphal chant of the cherubic beasts and the elders in instantaneous con sequence. The four, as nearer the throne, and as creation is antecedent to the Church, precede in the act of grateful adoration. This remarkable prostration is before the Lamb — an unquestionable divine honour. Hav ing — Probably referring to the elders alone; for, 1. The word would not well, grammatically, in the Greek, re fer to beasts ; 2. The words hast redeemed could hardly include the representatives of the creation ; and 3. The part of the beasts seems to have been the final responsive Amen of verse 14. Harps — The mBdga, (cithara, whence our guitar,) the Sep tuagint namo for David's harp, is de scribed by Josephus as fitted with ten strings, and when played was usually struck with a plectrum or key : yet it is described in the Psalms as struck by David with the fingers. Probably both modes were used. Golden vials — • Rather, saucers. They were the cen sers, or broad shallow bowls, exposing as much surface as practicable from which to roll up the incense. Odours — Incenses. For the composition of the incense, see note ou Heb. ix, 14. Which are — That is, represent. The prayers — The censer, with its glow 878 REVELATION. A. D. 95. of saints. 9 And rthey sung a new song, saying, ' Thou art worthy to take the book, and to open the seals thereof: ' for thou wast slain, and "hast redeemed us to God by thy blood vout of every kindred, and tongue, and people, and na tion ; 10 w And hast made us un- rPsa. 40. 3; chap. 14. 3. sChap. 4. 11. t Ver. 6. — -a Acts 20. 28 ; Rom. 3. 24 ; 1 Cor. 6. 20 ; 7. 23 ; Eph. 1. 7 ; Col. 1. 14 ; Heb. 9. 12 ; 1 Pet. 1. 18, 19 ; i Pet. 2. 1 ; Uohn 1. 7 ; chap. 14. 4. ing ingredients, represents the hu man heart with its devout emotions, and the rise of the fragrant incense represents the ascent of acceptable prayers. 9. New song — As demanded by a new occasion. All the old melodies Buited their occasion ; hut this event demands a fresh composition, fresh words, and fresh melody. Hast re deemed — Rather, Greek aorist, didst redeem, namely, at the crucifixion. Us is rejected by the best authorities, and so redeemed is without an expressed objective. So, also, the us of verse 10 should, according to the best author ities, be tliem, thereby showing ^ that the implied objective here should also be third person them. So, also, we in verse 10, should be tliey. The song does not express explicitly the thought that themselves had been redeemed and should reign. And this avoid ance, perhaps, may imply that the cherubic beasts took share in the song, and thus necessitated the third person, since the earth was not re deemed, and could not reign. By thy blood — Deeply emphatic. Not by example or teaching of the Lamb were they redeemed, but also by blood. Kindred ... nations — The earth-wide four. The limitation out of seems to imply that the redemption did not take effoct with "the entire race. AU are not saved by it. 10. Hast made — Rather, didst make; coordinate with didst redeem, in verse 9. Us — Them, as said in our note on verse 9. Kings and priests — The true reading seems to bo, Thou didst malce them, unto God, a kingdom, instead of kings and priests. We to our God kings and priests : and we shall reign on the earth. 1 1 And I beheld, and I heard the voice of many angels "round about the throne, and the beasts, and the el ders: and the number of them was J' ten thousand times ten thou sand, and thousands of thousands; ©Dan. 4. 1; 6. 25; chap. 7. 9; 11. 9; 14. 6.-— wExod. 19. 6; 1 Pet. 2. 5, 9; chap. 1. 6; 20. 6' 22. 5. a: Chap. 4. 4, 6. j/Psa. 68. 17; Dan. 7.10; Heb. 12. 22/ shall reign, should read, and they reign on the earth. Not that we shall reign, in toe future, hut they, the re deemed, do now reign on earth. The important changes made by textual criticisms in this song, sug gest its reproduction thus : — Thou art worthy to take tlie roll, and to open the seals thereof; for thou wast slain, and didst redeem to God by toy blood out of every kindred, and tongue, and people, and nation. And didst make them unto our God a kingdom and priests, and they reign on earth. These changes are important, as showing that the kingdom and the reign of the saints on earth are truly now already begun and existing, and waiting future enlargments, confirma tions, and developments. To this song of the cherubic beasts and toe elders, there now comes, by a sublime surprise, a reenforcement of an innumerable company of angels. It begins to dawn upon us that we have at this great hour a fivefold song. It begins, first, with the trisagion, iv, 8, by the cherubim, which, second, is re sponded to by toe elders. Third, the elders have just now celebrated the opening of the roll; a,nd, fourth, peals the angelic anthem, and their peal wak ens every creature iu all parts of crea tion to a, fifth and last reverberation. 11. I beheld. . .heard — In larger circle, around the circle of the elders, there now beams upon tho eye an overwhelming assemblage of angels, pouring their song upon the ear of our apostlo. Thby are now for the first time, and but transientlv, visible. The number of them was, in toe Greek, myriads of myriads and chiliads A. D. 95. CHAPTER V. 879 12 Saying with a loud voice, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. 13 And "every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, b Blessing, andhon- 0 Ch.4.U. a Phil. 2.10 ; verse 3. b 1 Chron. ». 11; Rom. 9. 5; 16. 27 ; I Tim. 6. 16 ; 1 Pet. 4. 11 ; of chiliads, the sonorousness of which is still more sonorous in our English translation, the billowy roll of which is most magnificent The Septuagint of Dan. vii, 10 reads, "Thousand of thousands ministered unto him, and myriads of myriads stood before him," giving by climax the greater number last. John gives the lesser number last, as if not satisfied with the greater num ber alone without a supplement. 12. Tho angels furnish their seven fold ascription to the Lamb ; such as cription as Scripture never makes to angels. 13. Every creature — " By the very terms," Alford well says, " ani mated creature; for heaven, earth, and sea themselves are mentioned as the abodes of these creatures." And the threefoldness of these abodes is clear, notwithstanding the distinctions of on and under the surface of earth and sea. In the sea — Rather on, referring to surface marine animals, and distinction from in in the fol lowing clause. All that are in (as well as on and under) them, that is, in the earth and sea. This wide cre ational song ascribes to God toe crea tional four things. 14. The fivefold songs are ended, and it comes back to the standing fix tures; namely, the cherubic beasts and the elders, to confirm and ratify the ut terances; the former by their amen, and the latter by their profound adora tion of the Eternal, On these two chapters we may note, that the theophany and the celestial rejoicing at the possibility of opening the seals imply a stupen dous value in the revelations about our, and glory, and power, be un to him " that sitteth upon the throne, and unto the Lamb for ever and ever. 14 dAnd the four beasts said, Amen. And the four and twenty elders fell down and wor shipped him ethat liveth for ever and ever. A CHAPTER VI. ND *I saw when the Lamb 5.11; chap. 1.6. c Chap. 6.16; 7.10. d Chap. 19. 4. 6 Chap. 4. 9, 10. a Chap. 5. 5-7. to be made in the coming apoca lypse. No book in the Bible has so magnificent an introduction, with such an assumption of the value of its own contents. However little some Christ ian periods or Christian thinkers may value this apocalypse, it sets a stupen dous valuation upon itself. Its open ing is occasion for glorious hymns to the opener. The burden of the hymns, indeed, is the great atonement by his sacrificial death; but this revelation is here a leading part of the results of that atonement. The same, indeed, is true of the entire New Testament can on — that toe revelation of gospel truth results from the atonement; but this apocalypse, as crowning close of that canon, and standing prophecy for the Christian Church. This view may seem to justify the terrible warning against all mutilation or corruption in xxii, 18, 19, and may suggest how, in speaking for the apocalypse, it speaks for the whole canon. Note on xxii, 6. CHAPTER VI. HI. Opening op the Seven Seals, vi, 1— viii, 1. Four Creational Seals, 1-8. 1. And — By decision of the devine court the seals are now, through the agency of the Lamb, about to be broken. And in each of the three series of sevens, the seals, the trumpets, and toe vials — the distinction between the creational four and the divine three is decisively marked; so deci sively, indeed, as to be an important aid in the interpretation. The first four of each seven have to do with external nature ; and they so cor respond with each other as to show that 880 REVELATION. A. D. 96. opened one of the seals, and I heard, as it were the noise of thunder,bone of the four beasts saying, Come and see. 2 And I saw, and behold ca ft Chapter 4. 7. c Zechariah 6. 3; chapter 19. 11. not so much chronological order, as mu tual correlation, is the basis of their suc cession. This fact discards fatally those methods of interpretation according to whicli a long consecutive human his tory, with dato3 in chronological or der, is here sought to be traced. The last three of each seven have to do with more spiritual interests dear to the hearts of the elders — with men rather than physical nature, and with the Church. The six seals, nevertheless, run through a series of successive phases of the entire moral history of the world under the Messianic dispen sation. The^first four present the world under the aspect of the fall of man; the second, the renovation through the final doom and retribu tion; which is completed in the pic ture of the redemption and the glory in chapter vii. We have thus in the six seals the cycle of man's moral his tory briefly symbolized, to be more fully evolved uuder the seven trum pets. The unsealing of chapter vi is a dark and gloomy series, wliich is glori ously relieved by the pictorial sealing of chap. vii. Hence chapters sixth and seventh sliould be read as one great anti thetic tableau. It is the great judg ment history and contrast ; woe to the profane, grace to the holy. However much the Church has misread tlie Apocalypse, it has ever read this great assuring fact, that with God the final ity will be the eternal triumph of the right. The Lamb opened — So that of tliit) second apocalypse, which draws forth the third, as well as of the first, Christ is the real revealer. One of the four beasts — Each of the four creational seals is called forth by one of toe cherubic beasts. Noise (rather, voice) of thunder — The movement of this great first unsealing thus signally announced. Come and see — Each of the four beasts utters a Come, and our En- white horse: dand he that sat on him had a bow; eand a crown was given unto him: and he went forth conquering, and to conquer. d Psalm 45. 4, 5, Sept.- 14. 14. -& Zech. 6. 11; chapter glish version adds, and see, as ad dressed to John. But tho best author ities have only Come. To whom, then, was this Come addressed ? Not to John, for the symbol was plainly visi ble to him without any coming. Clear ly it is addressed to the symbol now to he released from detention by the opening of the seal, and ready to he called forth by toe cherub. The fancy of Alford, that it is addressed to Jesus, (as hi xxii, 20,) is very far-fetched. The first seal— of conquest. 2. Behold — As each seal is opened, the symbol does not remain as a picture on the visible page, but wiUi a visional freedom springs forth a hving, mov ing object, or series of objects. A white horse — The -white horse was, in antiquity, a symbol of victory. The conqueror, in triumphal processions, rode on a wliite horse. And hence the Messiah, in xix, 11, rides a " white horse." Prom this fact many com mentators identify the two, and inter pret this symbol as the going forth of a conquering gospel. Such a mean ing would not allow it to coordinate with the rest of toe four, which are all symbols of earthly woe. It would stand alone among all the first four symbols of the entire three serial sev ens. Hengstenberg, indeed, replies, that Christ's going forth would coor dinate, because it is a judgment on the profane. But, 1. Hengstenberg em phasizes too strongly the phase oi judgment, both in the thoophany and this first four seals ; and, 2. It would be equally true of the three spiritual seals that they are adverse, and even judgment, for the wicked. Crown — Not so much the diadem of royalty as the chaplet of victory. Was given unto him — By the force of events un der divine permission. Similarly to the red horse of verse 4, and toe pale horse of verse 8, power was given. Conquering — Now. And A D. 95. CHAPTER VI. 381 3 And when he had opened the second seal, fI heard the second beast say, Come and see. 4 s And there went out another horse that was red: and bpower was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. 5 And when he had opened the third seal, 'I beard the third beast sty, Come and see. And I beheld, aad lo k a black horse ; and he that sat on him had a pair of balances in his hand. 6 And I heard a /Chapter 4. 7 ff Zechariah 1. 8: h Exodus 9. 16, 17; Isaiah 37. 26,27. — Ur 4. 7. k Zechariah 6. 2. 6. 2. - i Chap- to conquer — In tho future. Present success is stimulant and surety for a full career of success. This well de scribes the progress of a Charlemagne or a Napoleon. Second seal — of Carnage, attendant upon conquest, 3, 4. 4. Red — Etymologically, tho word signifies fire-red, but by use it often signifies blood-red. Take peace from the earth — Not that the entire earth should be at war at once, but through the centuries, and through the earth, the blood-demon should roam, destroy ing the peace of tlie world. Tldrd seal — of scarcity, 5, 6. 5. Black horse — Emblem of want of light, midnight, adversity. Pair of balances — Or scales. Emblem, not of absolute famine, but of " hard times;" of scarcity of provisions, when every thing is strictly weighed or measured. 6. Voice in the midst. . .beasts — Stuart infers unwisely that this voice came from God, whose throne was in the midst of the four. It would be a strange communication for the divine voice. Rather we think it the common voice of the suffering world, represent ed by tlie four, addressed to tho rider of the black horse, and cautioning him to exact no higher price, and not to hurt the oil and wine crops. A penny, according to Matt, xx, 2, 9, Was price of a day's labour, and a penny would now buy one measure or choenix of wheat, nearly equal to one quart of voice in the midst of the four beasts say, ' A measure of wheat for a penny, and three measures of barley for a penny; ami ' see thou hurt not the oil aud the wine. 7 And when he had opened the fourth seal, m I heard the voice of the fourth beast say, Come and see. § "And I looked, and be hold a pale horse: anil his name that sat on him was Death, and hell followed with him. And power was given " unto them over the fourth part of the earth, "to kill with sword, and with hunger, and 1 Greek, choenix, a measure containing near ly a Quart. 2 Chap. 9. 4. m Cliap. 4. 7. «Zeck6. 3. idr.tohim. " Ezek. 14. 21. our measure, or three chuenixes of barley. This would probably bo very tight living, but wc know how prices advance in times of scarcity. Tlie preservation of oil and wine indicates some mitigation of the scarcity, as these, though much used as aliment, were nevertheless rather luxuries. Fourth seal — oi fourfold death, 7, 8. 8. A pale horse — Literally, a green horse; or, as Alford, "when used of flesh implies that greenish pallor which wc know as livid; the colour of the corpse in incipient decay, or of the complexion extremely pale through disease." Death, as riding the horse, was, of course, beheld as a personal being. Hell, liades, is supposed by Stuart to bo personified here as well as in xx, 14. It certainly is personi fied in 1 Cor. xv, 55. But that it is in either case so fully personified as to be shaped into form and figure we doubt. We rather conceive hades, here, to be a shadowy vague, a moving nebulous region, a ghostly receptacle for the souls of men slain by death, and for that purpose following in his track. Fourth part — A limitation divine in its origin, (as indicated by given in previous clause,) yet ex pressed by the creational fourth as being wrought through crealiuiial or secondary causations. Notes on ix, 5, 15. To kill with — The creational four. Hunger — Unlike the third sym bol, this is deadly famine. With death 382 REVELATION. A. D. 95. with death, Pand with the beasts of the earth. 9 And when he had opened the fifth seal, I saw under ithe altar rthe souls of them that were slain " for the word of God, and for SLev. 26. 22. hap. 20. 4.- — ff Chap. 8. 3 -•Chap. 1.9. ; 9. 13; 14.18.- — Grotius says, " By the term death, here, according to a Hebraism, we are to understand pestilence. For so death is taken in Jer. ix, 21 and xviii, 21. So, in the Son of Sirach we read, (xxxix, 29,) ' pestilence and death,' where death undoubtedly signifies pes tilence. The Syriac, also, as well here as on Luke, renders the Greek word for pestilence by the Hebrew death; and the Septuagint, as well as the Chaldaic and Latin, translate the He brew for pestilence by death." In Ezekiel xiv, 21, God says, " I send my four sore judgments upon Jerusalem — the sword, and the famine, and the noisome beast, and the pestilence." In conclusion, upon the four crea tional symbols we may note, that while there is nothing chronological, yet the last three are the ordinary soquents of the first ; that is, from conquest result carnage, scarcity, and the fourfold de structions above mentioned. Three Spiritual Seals, 8-viii, 6. Fifth seal — Cry from souls under the aZto-=PERSECUTION, 9-11. The four creational seals are past We have henceforward no Come of the beasts, no symbolic horses, no further secular and earthly troubles. We now rise into a more spiritual region. And the vision represents its meaning less by symbol and more by definite picture. The martyrs, the dissolution of the probationary system, and the passage to the next series of revelation, are re vealed by the remaining three seals. 9. Under the altar — The altar of the temple in xi, 1, namely, of the seenio earthly Jerusalem. Note iv, 11. It is not the altar of incenso, but the grand altar of sacrifice. The law was, The whole blood of the bullock shall be poured at the bottom of tho altar of burnt-offcrirg, which is before the 'the testimony which they held: IO And they cried with a loud voice, saying, "How long, O Lord, 'holy aud true, "dost thou not judge and avenge our blood on them that dwell on the earth? «2Tim.l,8: chap. 12.17: 19. in. ?» Zech.]. 13. — v Chap. 3. 7. w Chap. 11. 18; 19. 2. tabernacle of the congregation. Lot. iv, 1. And as the blood is tleaninial soul or life, so symbolically the souls of those who had been sacrificed for their faith are represented as lying be low the altar, and crying to God for retribution. Not that the blood sym bolizes souls, but the souls themselves are seen, shadowy forms, by the seer's spiritual eye. Hengstenberg maintains that souls here means, not the disem bodied spirits of the martyrs, but their blood, which cries for vengeance, po etically, like the blood of Abel. But how could blood speak of avenging our blood ? Hengstenberg's evasion, that it is the slain who thus speak, is inadmissible. Where were the slain, as seen by John, crying, if they were not the souls ? Alford and Elliott both interpret this of really disembod ied souls whose condition symbolizes the repression of the cause of Christ under power of antichrist. And yet, in Rev. xx, 4, where these same souls reappear to reign, as symbol of the triumph of Christ over antichrist, tliese interpreters maintain the souls of toe beheaded martyrs to be their bodies I 10. How long — Of course there was no literal utterance by martyred souls of tooso words. It is a dramat ic form of expressing the profound thought that murdered innocence has a claim on the divine justice for timely retribution. The words aie an in spired assurance that Jehovali holds himself bound to be not only holy and true, but retributively just. And this is strikingly recognised by Jesus him self in the parable of the unjust judge, and his closing words, so wonderfully like the present passage : " Sluill not God avenge his own 'elect, whicli cry day and night unto him ? I tell you that he will avenge them speedily." Luke xviii, 1, 8, whore see our notes. Judge A. D. 05. CHAPTER VI. 883 11 And * white robes were given unto every one of them ; and it was said unto them, J that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. 12 And I beheld wheu he had opened the sixth seal, 'and, lo, as Ch. 3. 4, 5; 7. 9,14. y Heb. 11.411; ch. 14. 13. — e. Chap. 16. IS. a Joel 2. 10. 31 ; 3. IJ ; Matt. — An appeal for either temporal retri bution or for a speedy final judgment throne. Them that dwell on the earth — The profane world; omitting all mention of the few saintly excep tions. So our Lord : " Ye shall be hated of all nations for my name's sake." Matt xxiv, 9. 1 1. White robes — Best reading, A white robe was given to them each. " The white robe in this book," says Alford, " is the vestment of acknowl edged and glorified righteousness in which the saints reign with Christ. Compare iii, 4 ; xvii, 13." Note hi, 4. Neither this condition of the saints be^ neath the altar, nor this now first given robe, is so literal that we may suppose such humiliation and re-dressing to be actually undergone by glorified saints. Both toe humiliation and re-dressing are symbol in action ; the robes being really not bestowed until toe disem bodied saint first enters paradise. It was said unto them — By divine au thority, but by unknown speakers. Note on i, 10. Should rest — Should wait in repose and full assurance of ulti mate justice. For a little season— As reckoned by God's chronology. Note 2 Pet. iii, 10. Fellow servants — The entire body of the elect Brethren . . . killed — The glorious army of martyrs. Be fulfilled — Rather, should fulfil, that is, their career ; and all gather in at the final glorious resurrection. Sixth seal — Final eariftly dissolu tion AND DOOM, 12-17. 12. And — "The interpretation of the sixth seal," says Alford truly, " is a crucial point in apocalyptic exegesis. We may unhesitatingly set down all interpretations as wrong which view as the fulfilment of this passage any there was a great earthquake ; and ¦the sun became black as sack cloth of hair, and the moon became as blood; 13 bAncl the stars of heaven fell unto the earth, even as a fig tree casteth her s untimely ligs, when she is shaken of a mighty wind; 14 "And the heaven de parted as a scroll when it is rolled 24. 29; Acts 2. 20. ft Chap. 8. 10; 9. 1 — -3 Or, greenfias. a Psa. 102. 26 ; Isa. 34. 4 ; tteb. 1.12. period except the coming of the Lord." The parallel passages are Matt, xxiv, 29-35, andxxv, 31-46. Hengsten berg's objection, that the resurrection and other tilings are omitted, is equally true of both these passages. No one pic ture in Scripture of the final day is complete. The completion must be attained by a blending of cognate pas sages. A great earthquake — The Greek word for earthquake does not limit toe quake to the earth, but im plies a concussion which, as hore, may include heaven as well as earth. Sun ...moon — On their obscuration by the atmospheric commotions of the day of dissolution, see our note on Matt. xxiv, 29. Black as sackcloth — The cilicium, on which see note, Acts x viii, 3. 13. Stars of heaven fell — On the optical falling of the stars by the com motions of toe earth and heaven see our note on " the stars shall fall from heaven." Matt, xxiv, 29. Untimely figs — Winter figs, whicli usually drop off in spring. Shaken of a mighty wind — A vivid figure of the rush of divine power sweeping the earth in the day of doom. 14. Heaven departed as a scroll — Compare our notes ou the passing " away with a great noise," of 2 Peter iii, 10 ; and also on " the earth and the heaven fled away," of Rev. xx, 11. These parallels prove the identity of this dissolution with that of those two passages, as well as with that of Matt xxiv, 29. This identity of the three is conclusive against a pre-millennial ad vent A scroll — A sheet of parchment, papyrus, or paper, loosely crumpled and vanishing away. To the eye of the spectator^ in this scene of rocking terrene convulsion, tho apparent sky b'84 REVELATION. A. D. 95. together; and every mountain and island d were moved out of their places. 15 And the kings of the earth, and the great men, and the rich men, aud the chief captains, and the mighty men, and every bund man, and every free man, e hid ihemselves in the dens and in the rocks of the mountains; 16 fAud d Jer. 3. 23; 4. 24; chap. 16. 20. « Josh. 10. 16,17; Judges 6. 2; Isa. 2.19. — /Hos. 10.8; Luke of clouds and firmament will seem to crumple and rush away. Mountain . . . island . . . moved — As seen from a bird's-eye view, the prominent geo graphical points will appear to change their places. 15. Beginning with kings, and courtiers, and millionaires, and de scending through all ranks, even to the slaves, our seer pictures the ter ror of all tho profane race. His crown cannot save the king or em peror ; the profane great men, wheth er railway kings, or statesmen, or philosophers, or literati, alike tremble. Rich men — Whether profane mer chant princes, or bank presidents, or stock gamblers, are unable to buy sal vation at any price. Chief captains — Profane military conquerors, great generals, heroic admirals and commo dores, are all alike cowards before the wrath of the Lamb. Hid them selves — In the yawning dens and un der the projecting rocks produced by the convulsions, they vainly seek pro tection from Him who convulses. 16. Fall on us— Bogging the boon of death to escape a doom worse than death. Says Stuart: "In like man ner Pliny represents some fugitives from the fiery shower of Vesuvius as praying for death that they might es cape the igneous deluge of tho moun tain: Erant qui metu mortis mortem precavon tu r — some, through fear of death, begged for death." (Epis. vi, 20.) The wish expressed in the text may be further illustrated by a reference to the very common cases of suicide in prisons, when persons are under sen tence of death, or expect it with cer tainty. They thus escape a more hor rible death, and, in their apprehension, said to the mountains and rocks, Pall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lambi: 17 * For the great day of his wratii is come; hand who shall be able to stand?A CHAPTER VII. ND after these things I saw 23. 30; chap. 9. 6. — 14, &c. ; chap. 16. 14.- 7 Isa. 13. 6, 4c; Zeph. L -A Psa. 76. 7. a more disgraceful one, by an exit which is less appalling. Note on ix, 6. Sitteth on the throne — Not the apoc alyptic symbol throne of iv, 1, but too judgment throne of xx, 11. Wrath of the Lamb — The wrath of him on the throne is the wrath of rectoral jusr tice ; the wrath of the Lamb is toe still more terrible wrath of abused grace and mercy. No vengeance so awful as divino love transformed to divine ¦wrath. 17. The great day of his wrath — Can be no other than God's day of judgment doom. Who — Of the trem bling profane world. To stand — To meet the decision of the judge, with out falling into the pit of toe second death. CHAPTER VII. Counter picture of celestial re ward of Saints, 1-17. a. Winds are silenced, while Old Testa ment saints are sealed, 144,000, 1-8. 1. And — The six seals of chap, vi give the shady side of human history and destiny; this chapter ghes the sunny side. During that darksome history there was a Church, some times struggling and som .'times tri umphant, in the world. .And now, to relieve the scene and to exhilarate the Christian heart, a picture of that Church is contrastively spread before us in its glory. It follows, that the complete history of tlie world is not profane and inglorious, nor a defeat of Christ's atonement aad headship of the race. "Ho shall see of toe travail of his soul, and shall be satis fied." The angel of the seals bids the an- A D. 95. CHAPTER VII. four angels standing on the four corners of the earth, "holding the four winds of the earth, bthat the wind should not blow on the earth, nor on the sea, nor on any tree. 2 And I saw another angel ascending from the east, having the "seal of the living God : and he cried with a loud voice to the four a D in. 7.2.— ft Chap. 9.4. o John 6. 27 ; 2 Cor. 1.2a- Ei ta. 1.13; 2Tim.2.19. dChap.6.6; 9.4. gels of the winds to hush every breeze while he stamps the servants of God, 1—3. One hundred and forty-four thou sand are sealed from among the twelve tribes of Israel, 4^8. Then the great innumerable body redeemed from among all nations are seen standing before the theophanic throne, (amid a choir of angels circling around them,) and their paradisaic state is explained by one of the elders, 9-17. It is a great question among com mentators, who arc the 144,000? and who the great multitude of verse 9 ? By our mode of interpretation, the re ply seems clear and simple. They are, as may be fully shown in our notes, the Old Testament and the New Test ament Church; and their redemption is here pictorially presented in con trast to the condemnation of the pro fane world, as presented in the six seals of the last chapter. After these things — This contrast ed half does not belong to the seal series, but is a contrastive counter part. Four angels — The creational number, indicating that they are a reg ular part of the system. In religious allegory they are nature-angels; in science they are the laws of nature ; ia truA they are the goings forth of toe divine power in its established and regular methods. Pour corners — Phraseology based upon the four points of the compass. Not blow — A divine quietude of the elements over earth, and sea, and tree, must await the sacred sealing process. All nature yields before the dispensations of heavenly grace. 2. Another angel — Not, as Heng- steiberg, the Lord Jesus Christ in person, bAt the impersonation of his angels, to whom it was given to hurt the earth and the sea, 3 Say ing, dHurt not the earth, nei ther the sea, nor the trees, till we have e sealed the servants of our God fin their foreheads. 4 sAnd I heard the number of them which were sealed : and there were sealed h a hundred and forty and four thou- eEzek. 9.4; chapter 14. 1. — -/Chapter 22. 4. g Chapter 9. 16. h Chapter 14. 1. redeeming and authenticating power. Ascending from the east — Literal Greek, from the rising of the sun. This quarter is designated as the source of redeeming light and glory. Notes on chap, xvi and Luke i, 7 8. So Mai. iii, 20: " To you that fear my name, the sun of righteousness shall arise with heal ing [salvation] in his wings." As cending—As if coming from a foun tain of divine splendour at or beneath the horizon. Seal — The purpose of a seal is first to secure a thing, as the closure of the door of Christ's sepul chre; and second, to authenticate a thing as truly belonging to the sealer. So, a seal is affixed to a signature to indicate that it is the signer's own sig nature, deliberately made. The justi fied soul is sealed at his justification ; his name being written then in the book of life, and the adoption into the sonship of God being bestowed. This seal may be forfeited by apos tasy, as said in Eph. iv, 30, where see note. 4. And I heard the number — Omitting the ekjuTent of time, the pres ent verse assumes the sealing as all done and the number reported. The whole number, not including the great multitude of verse 9 ; but the number of the sealed of all the tribes of. . . Israel is alone given. A hundred and forty and four thousand— A deci sive instance of an exact for an inexact number, and decisive proof that there are symbol-numbers as well as symbol- objects. The basis is the symbol tri bal-number, twelve; it is squared and multiplied by the cube of the number of universality, ten. It is, therefore, the churchly number, raised by multiplication of itself to a seemly 386 REVELATION. A. D. sand of all the tribes of the chil dren of Israel. 5 Of the tribe of Judah were sealed twelve thousand. Of the fribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. 6 Ofthe tribe of Aser were sealed twelve thousand. Of the tribe of Nephthalim were sealed twelve thousand. Of the tribe of Manas- seh were sealed twelve thousand. 7 Of the tribe of Simeon were sealed i Romans 11. 25. magnitude, with the decimal symboliz ing the inclusion of an immense whole. See notes on ix, 16 ; xi, 13 ; xx, 4. 5-8. Of. . . tribe— Wordsworth gives a table of the six catalogues of tlie twelve tribes in scripture. 1. The births of the twelve patriarchs, Gen. xxix, 32; xxx, 1-24; xxxv, 16-20. 2. In the blessing of Jacob, Gen. xlix, 1-29. 3. The list of Exodus i. 4. The order of the twelve standards at the taber nacle, Num. ii. 5. Order of tribal in heritance ; and 6. The present list in the order of sealing. Here, 1. Judah, as tho tribe of the Messiah, stands first, in place of Reu ben, first in all other lists, as being the firstborn. 2. Por ethical reasons, the idolatrous tribes of Ephraim and Dan are excluded. Their place is filled by Levi and Joseph ; Levi hav ing been, as the uninheriting priestly tribe, omitted from the distribution of tribal territory, and Joseph having been omitted as being represented by his two sons Ephraim and Manasseh. 3. The order of birth and the division of names according, to the concubine ami legitimate mothers, is disregarded. These changes arise from the new view introduced by the gospel. b. The number of New Testament saints too great to be numbered; with song, 9, 10. 9. A great multitude — The ques tion is debated, what do the above twelve tribes and this great multi tude symbolize ? Diisterdieck makes the former signify the natural Israel; Alford, the saints alive at Christ's coming; Hengstenberg and Words- twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. § Of the tribe of Zebulun were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were scaled twelve thousand. 9 After this I beheld, and, lo, 'a great multitude, which no man could number, kof all nations, and kindreds, and k Chapter 5. 9. worth identify both tribes and multi tude as being, in fact, one body, and that the one Christian Church. Our view, as above stated,' is, that they are tlie one universal Church, yet viewed under Old Testament and New Testament aspects. It is thus the twenty-four elders are representatives of the two-fold one Church, and these tribes and multitude are the con stituency in mass of those twenty- four representatives. St. John thus is loyal to the old Church, from whom Christ sprang, yet expands the scope so as to take in the Church universal. And in this great multitude we are inclined to include, not only the re deemed since Christ, but all the re deemed before Christ without the pale of circumcision, even the patriarchal Church before Abraham, who was, in fact, a Gentile until he was circum cised. We find in the New Jerusalem a parallel to the twenty-four elders in the twelve apostolic names on its foundations, and its twelve tribal gates, xxi, 12, 14, where see nttes. No mas could number — The twelve tribes could be definitely, tloigh symbolically, numbered; but the uui- vorsal Church is innumerable. Ben gel finely remarks, " The sealed were a great number, and the number of angels in v, II was greater, and of the horsemen in ix, 16, where there are hundreds of millions ; still, these companies were capable of being num bered; but the one before us could neither John nor any one number." The idea that few are saved is probably true of the present age of the world. A. D. 95. CHAPTER VII. 387 people, and tongues, stood before the throne, and before the Lamb, ¦clothed with white robes, and palms in their hands; IO And cried with a loud voice, saying, m Salvation to our God " which sit teth upon the throne, and unto the Lamb. 11 "And all the angels l Chapter :l. 5,1* ; 4. 4 -, 6. 1 1 ; verse 14. m Psa. «. 8; Isa. 43. 11; Jer. 3. 23; Hosea 13. 4: chapter but not of the millennial ages, or of the whole final number. Note on xx, 4. Nations . . . tongues — The creation al four. Before the throne — The symbolic and temporary theophanic throne of this apocalypse, not the eternal throne of the eternal heavens. Tet this is symbolic of that, showing, in momentary exhibition, the eternal re lations of things. White robes — Em blems of spotless purity. Note on iii, 4. Palms — Usually held here as emblems of victory. To this Hengstenberg ob jects as a pagan symbolism, palms be ing the prize of victors in palestric games. He maintains that the allu sion is to the palms of the feast of tabernacles, (Leviticus xxiii, 40.) which were a token of harvest joy at the au tumn ingathering. The yearly la bour, at this feast, was done, the fruit was stored, and the ease and en joyment of winter commenced. This feast also commemorated the taking possession of the Promised Land, after the journey through the wilderness. Hengstenberg's finding the allusion to be drawn from the festal palms is right, and there is a double reference to the joy of the arrival in Canaan and to the yearly harvest. But this festal joy was also a joy of victory ; victory over the foes and obstacles of the wilderness sojourn, and over the difficulties and dangers of agriculture. And so these palms betokened victory in the pilgrimage and battle of life. The Israelite use of festal palms was earlier than the pagan, and was doubt less appropriated by the latter from the Hebrews. The palm may still, therefore, be held in our Christian hymnology as symbol of heavenly tri umph over foes. stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, 12 p Saying, Amen: Blessing, and glory, and wisdom, and thanks giving, and honour, and power, and might, be unto our God for 19. 1. n Chapter 5. 13. o Chapter 4. 6; Psa. 103. 20, 21 ; 148. 1, 2. p Chap. 5. 13, 14. I asked them whence their victory came; They, with united breath, Ascribed their conquest to the Lamb. Their triumph to his death, — Watts. 10. Cried — Greek present tense, they cry; it is a constant chant they raise. Loud voice — Pealing through the air all over the uncovered temple en closure. Salvation be ascribed to our God — As its primal source and author. And unto the Lamb — As its instru mental cause, by his sacrifice as sym bolic lamb. c. Surrounding circle of Angels; with song, 11, 12. 11. All the angels— Of v, 1 1. Stood — Literally, Greek pluperfect, had stood; had been standing all the time while the seer was contemplating the great multitude, so that as he awakes from 'that reverie this angel throng break on his view as a sort of sublime surprise. The theophanic court is filled with the multitude, and then in larger circle the angel band surrounds the whole. It must have been with a very keen, intuitive eye that our seer could recognise the enfoldings of so many visions. On their faces — It was no decorous bow, no solemn kneel, but a total prostration, with their foreheads touching the celestial ground. 12. Amen — Their profound assent to the loud voice of the great mul titude. Blessing — We havo here tho seven ascriptions ; the first three head ed by blessing, the remaining four by thanksgiving. The former refer more to the moral attributes of God — his glory and his wisdom ; the latter to his physical attributes, his rtpy, pre- ciousness or infinite worth; his power in manifestation, his intrinsic strength. Be unto our God — Both in our 888 REVELATION. A. D. 95. ever and ever. Amen. 13 And one of the elders answered, saying unto me, What are these wliich are arrayed in 'white robes? and whence came thev? 14 And I g Verse 9. r-Chap. C. 9; 17.6. slsa. 1. 18; ascription and in their intrinsic re ality. d. Elder's explanation, and glorious picture of their heavenly state, 13-11. 13. One ofthe elders — It was fit ting that one of the representatives of the Church should unfold the mys teries of the Church triumphant. Nor must we puzzle ourselves to know how one of the circle of elders, enveloped in the crowd of the great multitude, and that girt round with the circle of countless angels, could address an out sider, as John, who stands surveying tho whole assemblage. Allow the free dom of a celestial vision. The inner ci r- cles within the outer circles can trans parently be seen with the supernatural eye, for the outer circles are transpa rent, though visible to its glance. And in toe spirit-land distance is no obsta cle to utterance and hearing. Celes tials (and John was now a pro tern. celestial) can converse without voice, by pure impartation of thought. See our note on 2 Cor. xii, 4. Answered — He answered the unuttered ques tionings expressed in John's eyes. So in Acts iii, 12, Peter answered the "wondering" of the crowd in Solo mon's porch. What — The angel an swers by first stating John's mental question. The Greek is more elegant than our English. These, the arrayed in robes white, who are they, and whence came they ? " In this," says Bede, " he interrogates that he may teach." Oft en the most skilful interrogator is the wisest teacher. Wetstein remarks that these questions occur in both Ho mer and Virgil as the ordinary queries put by ancient hospitality to strangers. Such was the early habit in America, as foreign travellers often tauntingly reported. Tet ono English traveller justly remarked, that such questions had a different sound in our Western wilds from similar ones in the streets of London. said unto him, Sir, thou knowest. And he said to me, 'These are they which came out of great tribula tion, and have ' washed their robes, and made them white in the blood Heb. 9. 14; Uohn 1.7; chap. 1.5; Zech. 3. 3-5. 14. Sir — The Greek is the original of our sir, and in modern Greek is used for that word. But Bengel, Hengsten berg, and Alford consider it here as a more reverent my Lord, approaching nigh to the attempt at worship in afu- ture passage or two. Thou knowest — The Greek thou, here expressly in serted, implies emphasis upon it The knowledge to answer those questions is in thee, not in me. And the words imply a request for answer which the seer was too modest to make. Out of great tribulation — The epithet great is emphatic, by being placed with its article after the noun, which our Eng lish idiom does not permit. Yet it is done with proper names, as Alexander the Great; and similarly this is trib ulation the great. But what tribu lation is here meant? Some say the " great tribulation " of Matt, xxiv, 21, just preceding the judgment-day. But plainly, this company robed in white is that of verse 9, which embraces all the redeemed. The great tribulation is, therefore, tlie battle of probationary life under pressure of the world, the flesh, and the devil. Those fine fines of Wesley, therefore, Who are these arrayed in white, Brighter than the noonday sun, Furenii'st ofthe sons of 1 ight, Nearest the eternal throne? so far as they represent these as mar tyrs or special sufferers for Christ seem to be a mistake. All Christians are these martyrs. Washed their robes — Purified their characters. This is a very vivid image of sanjtification through the atonement. It illustrates how deep tho doctrine of the atone ment maintained in tho apocalypse. But wo must look through the intense imagery at the literal fact, and not al low our imagination to be lost in the imagery. There is no literal robe, no literal washing the robe in blood. What is true is, that Christ died for A. D. 95. CHAPTER VII. 389 of the Lamb. 15 Therefore are they before the throne of God, and serve him day and night in his tem ple : and he that sitteth on the throne shall 'dwell among them. 16 "They shall hunger no more, neither thirst any more ; ' neither r Isaiah 4. 5. 6; chap. 21. 3 u Isa. 49. 10. r Psa. 121,6; chap. 21. 4. our sins, and through the merit of his atonement the Holy Spirit is bestowed upon us, giving us power to resist temptation, to repress our disordered affections, and bring all into obedience to the law of Christ. And that is sanc tification. 15. Therefore — In the next three verses we have a brief, exquisite glimpse of a heavenly pastoral, where the redeemed are the sheep and the Lamb is the shepherd The passage is cognate with xxi and xxii, describ ing the final heaven of the blessed. It is, indeed, said in xxi that there is no temple, as is here mentioned ; but it is said, xxi, 22, that the Lamb is the temple. The present passage might be congenially inserted between verses 21 and 22 of chap. xxii. With regard to toe symbolic numbers of this pas sage Hengstenberg says : " The deline ation of the blessedness is completed in a threefold three : they are before the throne, they serve, thoy are tented; — they hunger not, they thirst not, they suffer no heat ; — the Lamb feeds them, leads them, wipes their tears." There fore — Because of their purification through the sacrificial blood. Before the throne of God — And not driven from his presence into the " lake of fire," xx, 15, the awful reverse of the celestial state. Serve him. ..in his temple — As Stuart well explains, they are made priests unto God, and the or dinary pliraseology regarding priests, they serve day and night in the temple, is applied to them. Shall dwell among them — Literally, Greek, shall spread tent (or tabernacle) over them. Per haps the meaning is, shall spread him self as tent over them. lfi. They — We may render literal ly, They will hunger never irttrre, nor thirst shall the sun light on them, nor any heat. 1 7 For the Lamb which is in the midst of the throne ™ shall feed them, and shall lead them unto living fountains of waters: * and God shall wipe away all tears from their eyes. w Psalm 23. 1 ; 36. 8; John 10. 11, 14.- 25. 8 ; chapter 21. 4. -xlm. ever; no, nor ever will fall upon them the sun or heat-blast. 11. In the midst of the throne — In the central point of the circle com prehended in the more extended sense of the word throne. Por the term seems to mean not the seat only, but the entire royal space. Peed them — Will sltepherd them, performing all the office of a shepherd to guard, protect, guide, fold, fodder, and water them. Living fountains of waters — Greek, fuiyc rrnyuQ vitiruv, life's fountains of waters. In the New Jerusalem, xxii, 1, there flows " a river of the water of life . . .proceeding out of the throne of God and of tlie Lamb." But in the rural re gions of the " new earth " are many springs of the water of life, where the Lamb shall shepherd his flock, water ing them at the fountains of immortal ity. All tears — When the fountain of immortality is opened the fountain of tears is closed. Por, as in xxi, 4, where this promise is repeated, with death all pain, all sorrow disappear, and the eye forever forgets to wcop. And he who thus forever banishes our tears is no less than our loviug Father, God. The application of this chapter to the establishment of Christianity un der Constantine in the Roman empire, as made by the over-historical inter preters, as Nowton and Elliott, seems scarce to need a refutation. It fp- pears inapplicable, both in position and in nature. In position, for there is nothing in the train of the narrative to bring us to the event. The four first seals aro plainly correlative, and, though following in time-order, are not chronological. Equally unchronolog- ical is the martyr-cry of the fifth seal, or the mundane dissolution of the sixth. We have no bridge to carry us 390 REVELATION. A. D. 95. A CHAPTER VIII. ND "when he had opened a Chapter 6. 1. over to the age of Constantino. Nor in nature, for it is a heavenly, not an earthly, scene. It is in the spirit-world, before the divine throne, and not at the court of Constantino. Standing where it does, if it be made to figure any earthly event, it is so little spe cific that it might just as well figure auy other period of religious triumph as the age of Constantino ; as, for in stance, the Reformation, or Wesleyan and Whitefieldian revival. As a coun ter picture to the dark scenes of the six seals it has its perfect place and nature. Far distant in time as its lit eral fulfilment is, it is ever present to the eye of vivid faith. Amid the gain- sayings of a profane world and the trials of our earthly life, thi3 vision dawns directly before the eye of our soul, with its consolations and its glory. Thy saints in all this glorious war Shall conquer, though they die ; They seo the triumph from afar, By faith they bring it nigh / the seventh seal, there was ''si lence in heaven about the space b Job 4. 16; Hab. 2. 20 ; Zech. 2. 13. CHAPTER VIH. Seventh seal issues no revelation, but inaugurates the seven trum pets, 1-6. 1. And — The cycle of the six seals being finished, the office of the sev enth seal is simply to inaugurate the next seven-series — that-of the trum pets. Just so it is the office of the seventh trumpet to issue the seven- series of the vials, witli all the events of which they are a central part. Again, as the purpose of the opening of the seals is revelation, so toe sounding of the trumpets is proclamation. That is, tlie cycle of world-destiny, briefly dis closed by the seals, is, with a new round, enlarged and proclaimed by the trumpets. And thus the revealing part of the apocalypse is a double cycle, a lesser and a larger ; the lesser is givon in chapters vi and vii; the larger, commencing here, fills the rest of the book. The following tabulation will show this parallelism : — Parallel Cycles. ^ seals. | f 1. White horse of conquest. " 1 J 2. Red horse of carnage. ^ | 3. Black horse of scarcity. J (.4. Pale horse of pestilence. TRUMPETS. Piery-bloody hail. 1 $. Fiery mountain-bolt. I -P: Wormwood. [ T* Dimness of luminaries. J to Three woe-trumpets, namely: — * Locustine demons, ix, 1-12. War-demons, ix, 13-21. Antichrist, xii, 1— xiii, 18. Three overthrows of antichrist, ' Millennial imprisonment of Satan, Post-millennial destruction of Satan, . Dissolution and judgment. New Heavens, New Jerusalem. xxi, xxii. These two columns verify each other, demonstrating that our interpretation must be generically correct See further in note on xii, 1. * It will be noted that In both columns here Is the changing point. Thus far the nowere of evil are triumphant. Now commence the redemption and retribution. iwwem 5. Souls under altar-persecution. *= vi, 9-11. 6. Dissolution and judgment vi, 12-17." Sealing of saints in glory, vii. A. D. 95. CHAPTER VHI. 391 of half an hour. 3 "And I saw the seven angels which stood be fore God ; d and to them were giveu c Matthew is. 10; Luke 1. 19. Silence in heaven — The inaugura tion of this new seven-series opens with solemn ceremony. A dread silence, incense offering, fire casting, ominous soundings. This imposing prelude is based upon the scenes of the daily sac rifice offered at the temple, and famil iar to every Jerusalemite. Morning and evening the people assembled at toe temple, incense was burned on the incense altar, and then a lamb was sacrificed on the groat altar. While the incense was burning, and its fra grant smoke ascending, there was profound silence, the people breath ing their voiceless prayer without Notes on Luke i, 8-10. Next, when the sacrifice was being offered, the trumpets were sounded, attended with Davidic instruments and witli voices. See 2 Chron. xxix, 25-28. Accordingly, it was during the si lence in this theophanic or symbol heaven (noteiv, 11) that the incense of verses 3 and 4 is burning, and the trum peters of verse 2 appear at their stand, and the trumpets are placed in their hands. The silence is broken by the detonations of verse 5, followed by the trumpets, 6, 1. This plainly preludial character of 1-6, will, perhaps, clearly show that the passage belongs to the (so to speak) machinery of the pan orama, and not to the predictive part of the work. To make it, as the ul tra-historical interpreters do, represent and predict historical events, mistakes the frame for the picture. Half an hour — About the length of time of tho incense bv rning. 2. I saw... seven angels which stood — From this phraseology, Stuart identifies them with "the seven pres ence-angels," or amshaspends of the Persians. He quotes the words of Raphael, in the apocryphal Book of Tobit : " I am . . . one of the seven an gels . . . which go in and out before the glory of the Holy One." And so, also, he quotes toe seven " watchers " of the Book of Enoch, who wait and Vol. V— 25 " seven trumpets. 3 And another angel came and stood at the altar, having a golden censer; and there d 2 Chron. 29.29-28. watch for tho divine commands. Al ford draws the strong inference that the existence of these angels is a part of tlie additional revelation derived by the Jews from the captivity. See our note on Matt, i, 20. Hengstenberg takes a different view. He shows that there are, indeed, ranks and gradations of angels: "For God's creations are no democratic chaos." He quotes the seraphim of Isaiah vi; the "angel- princes " of Dan. x, 13 ; the " thrones, dominions, principalities, powers," of St Paul; also 1 Pet iii, 22, and Jude verse 8, in proof of these ranks. Yet this particular seven he believes to be only occasional, arising from the sevenfold arrangements of tho book, and this seven would indeed have been ten, had there been ten trumpets. Agreeing with Hengstenberg in this occasional character of the seven, and in the existence of angel ranks, we doubt whether thiastanding implies any permanent rank of this seven. The seven had been standing before John saw them ; and they had stood be fore the throne for a definite pur pose ; namely, the receiving and blow ing the trumpets. They stood be fore the theophanic throne just as the another angel, verse 3, stood before the altar, both to perform a given task. The Greek for stood is in the perfect tense, who have stood, or have been stand ing. Just so in ver. 5, took is perfect — has talcen. The seer's eye watches and tells what lias been done, as soon as it is done. So, " I saw the seven angels who have been for some time standing " to receive the trumpets. 3. Another angel— Who serves as priest, to burn the incense. Compare our notes of Luke i, 8-11. We sup pose the theophanic throne, with its court assemblage, to occupy the holy of holies. As the crowds of the last chapter have disappeared, the golden altar of incense is seen in its place in the front apartment. Censer... incense — See note on Hebrews ix, 4. 892 REVELATION. A. D. 95. was given unto him much incense, that he should 'offer it with ethe prayers of all saints upon fthe golden altar which was before the throne. 4 And sthe smoke of the incense, which came with the prayers of the saints, ascended up before God out ofthe angel's hand. 1 Or, add itto thepva vers. e Chap. 5.8. /Exod. 30.1 ; chap. 6. 9. g Psa. 141. 2; Luke 1.10. Should offer it with the prayers — Literal Greek, should give it to the prayers. The prayers are ascend ing, and tho angel-priest gives the in cense as accessory to the prayers, to imbue them with its acceptable fragrance and buoy them up to an ap proving God. All the saints — Not of the martyrs alone. The martyrs called once for retribution (vi, 9) on their persecutors ; but the great body of saints always, with the martyrs often, call for grace and mercy, both on themselves and on the world. Al tar. . .before. . .throne — And, there fore, the incense and prayers coming direct to God. 4. Came — Greek, "4nd the smoke of the incense went up to the prayers of the saints, out of the hand, of the angel." The incense went up to the ascending prayers to perfume and reinforce them. Before God — -The ascending incense was in tho theophanic presence. 5. The censer has now been emp tied of its incense. -The angel then fills it with altar-fire, and flings the fire upon the earth, and terrible de tonations arise. A most striking symbol. But we do not agree with Hengstenberg and Alford, that these vengeful voices and the judgments that follow are consequences of the prayers of all the saints. No. Save tho martyrs' cry for justice, the as cending prayer of the universal Church is for the world's conversion, reformation, salvation. But on tho contrary there is the terriblo fire — the reverse of the incenso — the ordi nary Scripture symbol of divine wrath. And this emblem of wrath, fire, will, as will soon appear, be found in three if not in all four of the judgments of the four creational trumpets. In each 5 And the angel took the censer, and filled it with fire of the altar, and cast it "into the earth: and h there were voices, and thunder- ings, and lightnings, ' and an earth quake. 6 And the seven angels which had the seven trumpets pre pared themselves to sound. 2 Or, upon. h Chap. 16. 18. i i Sam. 22. 6: 1 Kings 19. 11; Acta 4. 31. appears, as it were, a coal from the angel's censer. Yet this fire is more deeply the symbol of divine purity, indicating on the one side its purifying power in the believer, and on the other side its condemnatory and consuming power upon the profane. The earth, in its now fallen state, is, as it were, impregnated with sin, and when the fire of divine purity is cast upon it, then, as when two opposite chem ical elements come together, a terri ble explosion results. The incense of saintly prayer goes up to heaven ; the fire of divine wrath is cast down upon the earth. Voices . . . earth quake — The creational four in some thing of climax. These are but moni tions of judgments soon to be realized. 6. Prepared ... to sound — From the nature of trumpets and from the frequent mention of blood in the judgments of the first four, Hengsten berg concludes that the whole six are a " war " series, entirely " war." But the trumpets of 2 Chron. xxix, 25-28, were not war trumpets, but ceremoni al and proclamation trumpets. The sevenfold trumpets overthrowing Jericho, typical of the overthrow of the antichristic capital, Babylon, was a bloodless overthrow. And blood within the bodily framo is "tlie life," but without it, it is the symbol of death, death by any method. IV. Tue Seven Trumpets, 7-xi, 10. Of the trumpets, the first four are mundane, or earthly; each of the four blasts draws down a judgment upon some creational point, as earth, sea, fountains and rivers; firmamental luminaries. It is the sins of men that draw down these bolts of wrath, rendoring every point of creation hos- A. D. 95. CHAPTER Vm. 393 7 The first angel sounded, k and there followed hail and fire min gled with blood, and they were cast ' upon the earth : and the third part mof trees was burnt up, and all green grass was burnt up. 8 Anil the second angel sound ed, " and as it were a great mount ain burning with fire was cast into the sea: "and the third part ofthe sea p became blood; 9 »And the third part of the creatures which 1 Eiek. 38. 22. 1 Chap. 16. 2. ro Isa. 2. 13 ; chap. 9. 4. » Jer. 51. 25 ; Amos 7. 4. o Chap. 16. 3. P Ezek. 14. 19. tile to our peace. "Cursed is the ground for thy sake," (Gen. iii, 17,) is the key-note. This sad status of humanity has existed through all past ages ; but it is here represented to form a base from which the history of the renovation commences. The first four — the earthly trum pets — are each brief as well as terrible ; the spiritual, the fifth and sixth, ex pand into wider dimensions and rise to more spiritual interests ; while the seventh trumpet rolls forth its series of events, through all the future scenes of retribution and redemption to the judgment. - Four Creational Trumpets, 7-12. The Fiest Trumpet — The scorched earth, 7. 7. Hail. . .fire. . .blood — Based upon the hail plague, Exod. xix, 18-34, with fearful variations. That was "hail, and fire mingled with hail," "and the fire ran along the ground." But in that, the " hail" was the main destroyer, in this, the fire. Here the fall of " hail " indicates de scent from God ; the fire is the token of wrath, the blood of death. The third part in each of the four mun dane plagues, being the trinitarian number, indicates the divine limitation of the evil; and the proportion of one third indicates that mercy spares more than wrath destroys, even in this sin-filled world. Second trumpet — Tlie curse-struck sea, 8, 9. 8, 9. As it ware — Not really a were in the sea, and had life, died ; and the third part of the ships were destroyed. IO And the third angel sound ed, 'and there fell a great star from heaven, burning as it were a lamp, "and it fell upon the third part of the rivers, and upon the fountains of waters; II 'And the name of the star is called Wormwood: "and the third part of the waters became wormwood ; ffChap. 16. 3. rlsa. 14. 12; chap. 9. 1. s Chap. 16, 4. 1 Kuth 1. 20. — —u Exod. 15. 23 ; Jer. 9. 15; 23.15. _" mountain, but a burning bolt, moun tain-shaped and mountain-sized. Fire again indicates that it is a bolt of wrath; its size is necessary to its do ing such damage to so vast a domain as the sea. The third part symbol izes a divine proportioning, leaving a major part in beneficence. To the fisherman, the seaman, the merchant man, the beneficence of the sea is thus much despoiled; while the images of blood and the third of lost ships, may suggest ideas of naval slaughter. Third Trumpet— The wormwood waters, 10, 11. 1 0. Fell a great star — As the star fall of ix, 1, is based on the first fall of Satan, so this fall may be based on the apostasy of Adam and his race. Burning. . .lamp, or rather torch, is emblem, as in previous trumpets, of divine wrath. Rivers. . .fountains — The sources of draughts to quench thirst. 11. Name., .wormwood — Worm wood, (often associated with gall,) seems to have been either the trouble produced by an apostate, or an em blematic penalty for apostasy. So, in Deut. xxix, 18, the apostate from Je hovah is a " root that beareth gall and wormwood," producing on Israel the guilt and punishment of apostasy. In Jer. xxiii, 15, God threatens against apostate prophets, " I will feed them with wormwood, and make them drink the water of gall." And as Jer emiah, personating the apostasy and downfall of Israel, says, Lam. iii, 15, " He hath filled me with bitterness, he 394 REVELATION. A. D. 95. and many men died of the wa ters, because they were made bitter. 12 y And the fourth angel sound ed, and the third part of the sun was smitten, and the third part of the moon, and the third part of the v Isaiah 13. 10 ; Amos 8. 9. hath made me drunken with worm wood." This explains that "root of bitterness," of Heb. xii, 15, where the " root" is the apostate, and the "bit terness " the result of his apostasy. Says Wordsworth, " Wormwood is very bitter, and in certain cases produces convulsions, delirium, epilepsy, and death," a fit emblem of the ruin of mind and body produced by the primal apos tasy and by sin. The symbolism of our seer in this passage represents vividly how, by this means, those springs and streams which should, in the ideal, be the sources of delight, nourishment, health, and buoyant vitality, become a bitterness, a miasm, a death. Fourth Trumpet— The smitten lumi naries, 12. 12. Smitten — The wrath expressed by fire and burning in previous trum pets is expressed by a smite in this. This may arise from the fact that to darken luminaries by a fire is a contradictory conoeption. Third part of the sun — It is the third part of the sun and of each star that is darkened, not the one third of the number of luminaries nor the whole number one third of the time. As suming a natural, healthful standard of toe amount of light, the perpetual diminution of one third would produce a ghastly twilight, a chill, and a depres sion of spirits and health provocative of disease and death. Vivid picture of the sad effects of our loss of divine favour by apostasy and persistent sin. Day. . .third part of it — Not a third part of the time but of tho degree of light Night likewise — This smite of the moon and stars darkens the dimness of night, as that of the sun the brightness of day. 13. Annunciation of the three woe stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. 13 And I beheld, " and heard an angel flying through the midst of heaven, saying with a loud voice, * Woe, woe, woe, to wChap. 14. 6; 19. 17. rcChap. 9. 12; 11. 14. trumpets — The four creational are suc ceeded by the three spiritual trumpets. An angel — The reading now adopted by ah" scholars is an eagle. Alford re jects Ewald's idea that the eagle is a bird of ill-omen, as also Hengstenberg'a idea that it is the contrast to the dove, (John i, 32 ;) and holds it to be " the symbol of judgment rushing to its prey, as in Deut. xxviii, 49; Hosea viii, 1 ; Hab. i, 8. We see not why all these Scripture uses do not blend to gether to characterize the eagle as a symbol. He is here certainly a bird of evil omen, the reverse of the dove, and an announcer of judgment ; yet all this does not impute to the present an nouncer an evil or demoniac character, for a good messenger, a prophet, may bethedivineannouncerof woe. Hence we venture to suggest that an eagle messenger is not here a strange thing, as the fourth living being (iv, 7) was like a flying eagle, the very phrase here used ; and as this living being rep resents not, hke an angel, the celes tial, but the earthly, so he announces that even the three spiritual trumpets are to bring woes to the inhabitants of the earth. Midst of heaven-- A single Greek compound for which the English compound mid-heaven is an exact equivalent. To an English read er the natural idea suggested by the word would be mid-air, the space con ceptually half way between sky ai.d earth. But Wetstein shows by copi ous examples that it means in classic Greek the middle or highest point of the sun's course in the sky, tho zenith. But the same word in xix, 17, clearly means the heavens where all the birds fly. The angel in that passage stands in the zenith, and the birds fly in the mid-air below. And in xiv, 6, it is the region whore an angel flies so low A. D. 95. CHAPTER IX. 395 the inhabiters of the earth by rea son of the other voices of the trum pet of the three angels, whioh are yet to sound I An: CHAPTER IX. D the fifth angel sounded, a Luke 10. 18 ; chap. 8. 10. b Luke 8. 3 as to be supposed to be heard from the earth. It is in these three places alone of toe Greek Testament that the word occurs, and we hold it to be unques tionable that St John uses it in a sense of his own, and not the classic, mean ing the mid-space between earth and the apparent sky. Inhabiters of the earth — An adverse descriptive phrase. The earthy announcer utters a menace against earthy men. The woes are for the evil and profane, " who have not the seal of God," ix, 4. The third woe trumpet will be terrible to such, but ultimately glorious for the sealed. The three woes are, 1. Tlie infernal locust demons oi ix, 1-11 ; 2. The war-horse demons ot ix, 12-21 ; and 3. The anti christic dragon of xii, 1-12 ; entailing as consequences the war between Christ and antichrist, resulting in the eternal triumph of the former. CHAPTER IX. The three Spiritual (or "Woe) Trum pets, ix-xxii, 6. The Fifth {first Woe) Trumpet— Abys mal locust -demons — emblems of infernal influences on earth, 1-11. Rising from the curse-scarred sur face of the earth into the sphere of spiritual woes, we now behold a vivid picture of diabolical influences issuing from hades, headed by Abad don, and filling the moral atmosphere of our earth. They are presented as hellish locust swarms, in which the qualities of that insect being made toe basis, all demoniac traits are add ed. This picture informed the early believers that the dominating influ ences of hell on earth were still to continue for awhile, even during the Messianic dispensation, making hfe a pessimism and death a desire to the profane world. These infernal locusts are an image of the infernal swarm of "and I saw a star fall from heav en unto the earth: and to him was given the key of Hhe bot tomless pit. 2 And he opened the bottomless pit; "and there arose a smoke out of the pit, as the smoke of a great furnace; and chap, 17. 8; 20.1 ; verses 2, II. o Joel 2. 2, 10. errors and vices issuing from hell and Satan, and filling men's lives with misery. Hengstenberg interprets the whole as a picture of human war, and justi fies his interpretation by several Old Testament passages in which locusts are symbolical of armies, as Jer. xlvi, 23, and li, 21. Yet as these locusts come from the pit and are led by Apollyon, we may believe the image to be ele vated from the idea of war between man and man to a moral war of the infernal upon the terrestrial. This is sustained by the prohibition to kill, ver. 6, and the still stronger fact that death is sought in vain, ver. 6. It is a strange symbol of physical war which prohibits killing! 1. Star fall from heaven — Rather star fallen from heaven. Noteiv, 11. The seer did not see the fall, for that had taken place ages ago. Jesus in spir it saw Satan falling as lightning from heaven. Luke x, 18. He beholds the fallen star on the earth, as king of the infernal locusts, and his name is Abad don. Ver. 11. Was given — Original ly by the Supreme. Key — As keeper and sovereign. Bottomless pit — In the Greek the uf3voooc, or abyss, ety mologically signifying, a depth without a bottom. Note xiii, 1. But the Greek phrase here is very peculiar — tppearoc rfig ujivaaov, the well of tlie abyss. The abyss is the under world, consisting largely of waters, yet the abode of evil spirits and wicked souls. It is entered from the earth through a narrow de scending passage or well; and this well has a key to it held by Abaddon, the fallen star. 2. A smoke — As from the crater of a volcano, indicating that there is a hellish fire in the under world as well as water. This smoke images the in fernal darkening power of error, in which sin becomes predominant over our world. 396 REVELATION. A. D. 95. the sun and the air were darkened by reason of the smoke of the pit. 3 And there came out ofthe smoke d locusts upon the earth: and unto them was given power, "as the scorpions of the earth have power. 4 And it was commanded them 'that they should not hurt &the grass of the earth, neither any green thing, neither any tree ; but d Exod. 10. 4; Judges 7. 12. e Verse 10. /¦Chap. 6. 6 ; 7. 3. g Chap. 8. 7. h Chap. 7. 3 ; Sun. . .air. . .darkened — The moral atmosphere is in a demoniac twilight. 3. Came out — Emerging from the smoky volume are flying locustine forms, the demoniac embodiments of hell-born error and seduction, authors of human misery. Was given — By di vine destiny. Scorpions of the earth — Not in distinction from "scorpions of the sea," as Stuart and others; but these supernatural or infernal locusts had a power symbolized by that of a nat ural earthly scorpion. They could poison and inflame the interior of hu manity, the inner man, without killing immediately. So fiery flying serpents and scorpions are associated in Deut. viii, 15; Num. xxi, 6. A similar as sociation of serpents and scorpions, as symbols of the infernal to be trodden on by toe holy, is Luke x, 19. 4. Commanded — Divine limitation over the powers of evil. Not hurt the grass — And so unlike tlie natural locusts. Their hurt was for men — ¦ profane men — without the seal of jus tifying grace. Tlie blessed Spirit given through the atonement is the great pre server from sin and deliverer from hell. 5. Not kill — As the war-demons (ver. J.8) would. These inflict agonies ; agonies from which, indeed, natural death may naturally, in time, result; but it is not the work of these er ror-demons, as of tlie war-demons, to slaughter and slay. Tormented — For misery is the outflow of error and sin. Five months — A divine limitation again, based on the na ture of the locust,' whose ravages last usually about five months; that is, from May to September. And so only those men which had not h the seal of God in their foreheads. 5 And to them it was given that they should not kill them, 'but that they should be tormented five months: and tlieir torment was aa the torment of a scorpion, when he striketh a man. 6 And in those days k shall men seek death, and shall not find it; and shall see Exod. 12. 23 A Job 3. 21; ; Ezek. 9. 4. JChap.11.7; ver.10. Isa. 2. 19 ; Jer. 8. 3 ; chap. 6. 16. temptation, error, and sin have not limitless control over all the life of humanity. Gospel truths take their turn of influence and offer. Even the smoke of the bottomless pit produces but twilight here, not total darkness. Torment of a scorpion — The wounds of a scorpion are not usually fatal un less they are neglected; but the poi son is so acrid that it occasions great agony. Like to this are the images of the hornet, the bee, and the wasp. See the Old Testament, for example Deut. vii, 20 ; Exod. xxiii, 28 ; Josh. xxiv, 12 ; Deut. i, 44. Torments — A frequent word in the Greek in toe Apocalypse. Its noun-form, flaaavoc, signifies the Lydian touchstone, by which toe purity of metals was claimed to be tested. Thence the verb signi fied any examination of a thing by criticism, or of a person by torture. Thence it signifies any torment or suf fering. In the New Testament it never signifies infliction on an inani mate object but once, Matt, xiv, 24, where it speaks of a ship as " tossed by the waves." Our seer applies the term here to the sting of the locusts ; to the torment of the people by the two witnesses, xi, 10 ; to toe pains of child-birth, xii, 2 ; and to the fiery torment of the wicked, xiv, 10; xx, 10. 6. In those days — The days of the five locustine months ; the periods of a man's subjection to infernal error, Seek death — A most intense trait of misery under sin. Life is a pessimism, and death is subjectively looked for as a deliverer. Not find it — Not but that death will find them: for men will die. But they will subjectively prefer A. D. 95. CHAPTER IX. 897 desire to die, and death sliall flee from them. 7 And ' the shapes of the locusts were like unto horses l Joel 2. 4. m Nahum 3. 17.- the sudden death of slaughter (ver. 19) to their long, scorpion-like agonies. Note on vi, 16. Flee from them — A slight personification. Tlieir imagi nary deliverer takes to flight Indeed, should he make the serious offer, he might not be so welcome, after all. 1. Shapes — A minute description of the locust-demons. In nearly every point there is some basis in the natu ral locust; but some additional trait both shows them supernatural and sug gests the symbolic signification. In fernal soul-corrupting errors aud lies are belligerent hke horses prepared for battle; are dominant as with crowns ; have very intelligent and plausible-looking faces ; are winning, like women, but biting as with teeth of lions ; they are self -fortified, as with breastplates; their sounding wings indicate tlieir infinite number and their readiness for moral but not slaughter ing battle j their stings indicate what miseries they entail upon the unsealed and profane. Sin is often beautiful to sight, but has ever a sting in its tail. Like unto ... as ... as — The repeated as in this whole descrip tion must be specially noted. It in dicates in each case resemblance, not a reality. These locusts were only as horses, not real horsemen, such as meet us in verse 16. It is a moral, or lather immoral, army that is here sym bolized. Naturalists have remarked the resemblance of the locust to a horse. Hence he is called in German a heu- pferd, a grass-horse. So Joel, (ii, 4,) de scribing locusts, says, " Their appear ance is as the appearance of horses." Crowns like gold — " Probably means the horns (antlers, feelers) of the lo cust tipped with yellow, that is, with a of lions. 9 And they had breast plates, as it were breastplates of iron ; and the sound of their wings prepared unto battle; "and oil) was pus the sound of chariots of their heads were as it were crowns like gold, " and their faces were as the faces of men. 8 And they had hair as the hair of women, and "(heir teeth were as the teeth many horses running to battle. 10 And they had tails like unto scorpions, and there were stings in their tails: land their power was to hurt men five months. ojoell. 6.- > Joel 2. 6-7. g Verse 6. golden colour, and these are in all prob- .ability hero called crowns to show that they are the emblems of victorious and irresistible march." Faces. . .as. ...of men — However devilish or brutal in nature, error must wear an intelligent, rational, and humanized look. A dis tant resemblance in tlie locust to a humau face is tho natural base that suggests the symbol. 8. Hair of women — " If a woman have long hair it is a glory to her." 1 Cor. xi, 15. " De Wette quotes from Niebuhr an Arabic proverb, in which the antlers of locusts are compared to the hair of girls." — Alford. The hairs of the natural locust are naturally in creased and beautified to form the symbol of feminine attractiveness. Error is r ason-like, like man, and se ductive, like woman. 9. Breastplates — -"Referred here to the hard and firm cuticle on the fore part of the locust, which serves as a shield while it moves among the thorny and furzy vegetation." — Stuart. Such is the natural basis which sym bolizes how damning lie is ever ready to defend itself in the moral battle with truth and righteousness. Sound of their wings — It is from their wings that issues toe stridulous noise of the locust tribe. And so the wings of swarming lies from tho pit fill the air with their monotonous noise and confusion. Human life is distracted with their eternal racket. 1 0. Tails — The secret of thei r power of harming without killing. The con sequences left behind by error are the stings in their tails. Their faces are fair and seductive; their tails are pointed with poison and pangs. v; 398 REVELATION. A. D. 95. 11 'And they had a king over them, which is "the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name 'Apollyon. 12 'One woe is past; and, be hold, there come two woes more hereafter. 13 And the sixth angel r Eph. 2. 2. « Ver. 1. — 1 Or, A destroyer. 11. A king over them — Unlike the natural locusts, who are a noisy and pes tilent democracy. Abaddon — He is King Destruction. For so the Hebrew word signifies. In Job xxvi, 6, and Prov. xv, 1 1, it seems to designate the place of the destruction of the wicked. So that here the word for sheol, or toe abyss, or bottomless pit, is framed into a name for its angel. In xx, 14, death and hades are framed into personalities. Abaddon is trans lated by our seer into Greek, as Apol- lyon, Destroyer. As angel of the bottomless pit, bearing its title as his name, and heading the demons of sin swarming through toe world, he can hardly be less than Satan himself. Abaddon and his locusts are a plain image of the devil and his angels, Matthew xxv, 41. This description is a reduction to picture of St. Paul's "prince of the power of the air, toe spirit that now worketh in the hearts of toe children of disobedience." Sixth (the second Woe) Trumpet— The war - demons of Christendom. 12-21. 13. A voice — Greek, one voice; perhaps emphatic one. The striking thought then would be, that the one voice came from the four horns. sounded, and I heard a voice from the four horns of the golden altar which is before God, 14 Saying to the sixth angel which had the trumpet, Loose the four angels which are bound "in the great river Euphrates. 15 And the four angels were loosed, which were prepared 2 for an hour, and a day, (Chap. 8. i -w Chap. 16. 12. 2 Or, at. There was a unanimity in the four. From— Literal Greek, out from. The altar was impregnate with the spirit of divine retribution, and called through all its horns for its speedy execution. Altar — Notes on vi, 3, and viii, 5. 14. The great river Euphrates — Literal Greek, in the river, the great Euphrates. Alford notes that tois river -symbol has been the puzzle of commentators. It certainly will be insoluble to any one who looks to the literal Euphrates, or to any East ern locality, for the meaning. It was upon that great real river, illustri ous in profane and sacred history, that Babylon was founded. But in our Apocalypse, Babylon is symbol ically antichrist's capital And we are expressly told that the waters up on which Babylon "sitteth" "are," (verse 15,) "peoples and nations." That is, they are the human support ers of antichrist universally, without regard to locality. And thus while the locustine influences come upon the earth from the bottomless pit and from Abaddon, the tumults and blood sheds of war spring up from the . masses of men ; from the lust of the flesh and the wild ambitions of the depraved heart. The four angels are the war-spirits in and among those " peoples and nations." They are four, the eosmical number, implying that no particular war is meant, hut tho sum total of wars during the Christian ages. These are bound by divine re straint until the hour determined by divine justice. Then the word goes forth, Loose ! and the four war-an gels spring in all directions on their mission of vengeance. 15. For an hour — Our version A. D. 95. CHAPTER IX. 399 and a month, and a year, for to slay the third part of men. 16 And "the number of the army "of the horsemen was two hundred thou sand thousand : * and I heard the number of them. 17 And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: 'and the heads of ePsa. 68. 17; a Chap. 7. 4. Dan. 7. 10. is Ezek. 88. 4.- gives tlie indefinite article instead of the definite the, and thus misleads some interpreters into a very devious course. They have taken these notes of time as telling how long the war was to last, and then, having calculated, symboli cally, the length of the period, have endeavoured to find a war of the ex act length in actual history. But these time-words indicate not tho length of any one war, but the precise instant when, by divine permission, they com mence. At the right hour, in its due place in month and year, the minister of vengeance springs forth. For to slay — The error-demons only torment ; the war-demons slay. Third part of men — The divine number three indi cates, like the five months of verse 5, (where see note,) a divinely-fixed lim itation. It of course imphes no literal fulfilment as to number. 16. Horsemen — Alford correctly says, that the four angels are appa- rentiy "resolved into the hosts of cavalry.' The cavalry alone, of this great army, is stupendous, letting alone the infantry. The number amounts to two hundred millions. It is the decimal of totality raised to the serenth power, and reduplicated, to indicate how vast the totality of the wars of the Christian ages would be 1 Heard the number — Eor no human eye could see it. 17.1 saw — The forms of the horses ; he could only hear the num ber. Fire — Bather, fire-coloured, a fiery red. Jacinth — A dull, smoky red. Brimstone — An adjective, sul phureous. The three colours of the breastplates correspond to the three the horses were as the heads of lions; and out of their mouths is sued fire and smoke and brimstone. 18 By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19 For their power is in their mouth, and in their tails: •for their tails were like unto ser- vl Chronicles 12. 8 ; Isaiah 5. iah 9. 15. s Isa. elements issuing from the horses' mouths. Out of their mouths — Had real cavalries been described, swords and arrows would have been in their hands. But these are not war-men, but war-demons — symbols of toe furies of war. The fire is the blaze of warlike wrath; the smoke (see note on verse 2) betokens moral darkness; toe brimstone, destruc tion. 19. Tails — Another demoniac trait See note on verse 10. Had heads— Alford, with justice, reprehends El liot's absurdly making these tails figure the " horse-tails " on the stand ards of the Turkish pachas. Indeed, a large share of the interpretations of the historical commentators may fairly be styled exegesis run wild. More taking, perhaps true, is the idea that the fire, smoke, and brimstone, here, are a foreshadowing of the effects of gunpowder. But thoy are 400 REVELATION. A. D. 95. pents, and had heads, and with them they do hurt. 20 And the rest of the men which were not killed by these plagues *yet re pented not of the works of their hands, that they should not wor ship bdevils, "and idols of gold, and silver, and brass, and stone, a Deut. 31. 29. b Ley. 17. 7 ; Deut. 32. 17 ; Psa. 106. 37; lOor. 10.20. really intended as infernal imageries correspondent to those in verses 1, 2. The mouths of the horses breathed the direct destructions of war; the tails figured the resulting effects en tailed by it. The tails of toe horses became as serpents with biting heads at the end. A fit intimation of the devastation, poverty, demoralization, and barbarization, left behind by wars. 20. The rest— The two thirds of the profane world, not the sealed of G od, (note verse 4,) remained obdurate. War punishes and reduces the number of the wicked and brings them to sub jection; but it rather demoralizes than reforms the incorrigible. Re pented not — Of their false religions in this verse; of their wicked practices in the next verse. The pagan adhered to his idols, the criminal to his crimes. Two classes of pagan thinkers are distinguished ; those who worshipped the mere image, and those who wor shipped the supposed deity it repre sented. Devils — Demons, which in the Greek includes both good and bad spirits. 21. Four classes of crime are named as specimens. They are crimes, not of pagan alone, but of virtual pagans, even in Christian lands. and of wood; which neither can see, nor hear, nor walk : 21 Nei ther repented they of their mur ders, dnor of their sorceries, nor of their fornication, nor of their thefts. A CHAPTER X. ND I saw another mighty an- c Psalm 115. 4; 135. 15; Daniel 5. 2 ter 22. 15. Chap- CHRISTIC. 1. The man child, Christ, xii, 5. 2. The Lamb, v, 6. 3. The twenty-four elders, iv, 4. 4. Jerusalem, the Church, the capi tal of Christ, xx, 4. 5. Bride, the Lamb's wife, xxi, 9. 6. Souls of saints enthroned, xx, 4. 7. New Jerusalem, xxi, 1. PART THIRD. THE ANGELOPHANIC APOCALYPSE. X, l-xxii, 7. CHAPTER X. 1. The Akgelophant.— Descent of the World- Angel, 1, 2. 1. And — Of the three "woe trum pets," the first two are given in the last chapter, and the third (being the sev enth of the seven trumpets) now remains to bo given. But as this is tlie great historic trumpet, it must be preceded by a grand prelude — a presentation of a World- Angel on the scenes, announcing the wonderful contents of the trumpet, (chap, x,) and a miniature set of sym bols, shadowing in summary its events, chapter xi, 1-13. Then (xi, 14-19) toe trumpet sounds, and premonitions are given by heavenly voices of the glo rious results to take place under that sounding. The seventh trumpet begins with toe first overthrow of antichrist by Christ, xii, 1, and continues through a series of such overthrows until the final judgment at xx, 11. The entire contents of the seventh trumpet are, comprehensively, the world-wide con test between Christ and antichrist, in which the latter is successively over thrown. The symbols under which the oposing sides in the war are pre sented may be seen -in tho following Contrasts op the War. antichristic versus The dragon, Satan, xii, 3. & The beast, xiii, 1. vs. The two-horned Lamb. 1 vs ( Babylon, Rome, the antichurch, the i ' ( antichristic capital, xviii, 2. vs. Antichrist's harlot, xv, 1. vs. Souls of saints beneath altar, vi, i. vs. Lake of fire, xx, 15. A. D. 95. CHAPTER X. 401 gel come down from heaven, clothed with a cloud: "and a rainbow was upon his head, and bhis face was as it were the sun, and * his feet- as pillars of fire : 2 And he had in his hand a little book opeu: dand aEjek. 1. 28. b Matt. 17. S; chap. 1. 16. Tuese antithetic objects, carefully noted, serve to fix, reciprocally, each other's meaning, and verify tlie truth of the exegesis. The hostile presenta tion of antichrist and his group are xii, xiii. The three overthrows of anti christ are xiv— xx, 3. Another mighty angel — In ad dition to the strong or mighty (for the Greek word is the same in both passages) angel who heralded toe sec ond commission, v, 2. Though this an gel suggests Gabriel, as that does Mi chael, yet it might be rather considered as a purely symbolical personahty, rep resenting the divine providence over toe world — "God in history" — over ruling wrong and finally bringing out the triumph of right But there seem to be grave reasons for supposing this angel to be, not a symbol, but a personal representative, of the third Person in the adorable Trinity. In favour of this view we submit the fohowing points : — 1. The three apocalypses are then dispensed by the three Personalities of the Trinity. We have thereby a Chris tophany and a virtual Pneumatophany, dominated by a central Theophany. 2. The description of the person of the angel exalts him to the representatively divine. The splendour of his appear ance is described in terms far supe rior to those employed of any beings but the other two divine Personal ities. He resembles the first in his sunlike face and his feet of burning brass. His tread upon earth and sea indicates his world-wide domain. His voice of seven thunders is counter part to the "seven lamps" of iv, 5, " which aro the seven spirits." 3. His office is that of the revealing Spirit. lt is divine world-wide, world-endur ing prediction. He is the commissioner of our New Testament seer, giving him he set his right foot upon the sea, and his left foot on the earth, 3 And cried with a loud voice, as when a lion roareth: and when he had cried, e seven thunders ut tered their voices. 4 And when o Chap. 1. 15. d Matt. 28. 18. e Chap. 8. o. tho volume of the future to he amalga mated into his personal being, consti tuting him the prophot. He pronounces the sentence (verse 11) declaring John's universal commission. Come down — Literally, descending out from heav en. The heaven is the upper sky over arching too piano of mystical vision, as the earth and sea are below it. See note on iv, 11. His face was as the sun ; his head is wreathed with a rainbow; his chest is clad with a cloud; and from beneath its skirts his legs and feet are seen to descend as pillars of fire. Thus the grand est phenomena of nature combine to represent his majesty. 2. A little book — In contradistinc tion to the book of v, 2, whicli was the full volumen or roll, which con tained the entire prophecies of the apocalypse. Prom this little book no part of the predictions issue. It is simply a symbol of the seer's renewed commission, wliieh he swallows to in dicate that the prophecy is within, and part of, him, body, soul, and spirit. Foot . . . sea . . . earth — Each foot stands not upon the " margin " of sea and earth, but the centre of each. Nor are we to narrow the terms, with Diisterdieck and others, to the Medi terranean and Asia Minor. Earth and sea, to the seer, are a vast plain, and the form of the angel is so immense that his feet claim domain of both. He is the World- Angel, proclaiming the world's destinies. Open — Symboliz ing revelation. 2. World-Angel announces that the seventh trumpet's sounding will finish earthly history, 3-7. 3. A lion roareth — Tho most majes tic sound sent forth from living nature. But the voice of the representative Angel is at once reverberated by 402 REVELATION. A. D. 95. the seven thunders had uttered their voices, I was about to write: and I heard a voice from heav en saying unto me, fSeal up those things which the seven thunders uttered, and write them not. 5 And the angel which I saw stand upon the sea and upon /Daniel 8. 26; 12. 4,9- lel 12. 7. 7 Exodus 6. 8; Dan- voice of a diviner tone. Seven thun ders has in the Greek the definite arti cle. They are co-ordinate, therefore, with the seven spirits, the seven stars, the seven churches, as a divine symbol. As these thunders are also a voice which uttered unrevealable mysteries, they seem to be the voices of none but the divine Spirit himself. The psalm ist says, God thundereth marvellously with his voice. And is it not the true meaning that the lion-like roar of the representative Angel is answered by the loftier roar of God's own voice ? The literal words are: and when he cried, uttered the seven thunders their own voices. That is, the very own voices of toe seven thunders were the divine re sponse to the cry. Then as " the seven lamps " are tho light, and " the seven eyes " are the omniscienco of the Spirit, so " the seven thunders " are the ex pression of his omnipotence. Seven thunders uttered — On this mysteri ous passage we suggest : 1. The thun ders were the utterances of that Spirit which convinces the world of sin and judgment. - 2. As co-ordinate with the seven seals and trumpets, they were, being thunders, far more ter rible than either. 3. They must be interpreted in close connexion be tween the cry of the angel preceding and his oath which follows. They must be a response to the first and be responded to by the latter. The cry was a wail of woe at man's doom ; tho thunders might have been a menace of wrath at man's sin. 4. Hence we un derstand the Holy Spirit as uttering the demands of absolute justice for sin ; describing in terms too deep for hu man language toe guilt of sin, the aw- fulness of toe final sentence and doom, and the demand which absolute jus- the earth * lifted up his hand to heaven, 6 And sware by him that liveth for ever and ever. hwho created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, 'that there should be 7i Nehemiah 9. 6: chapter4.il- 14.7.- lel i3. 7; chapter 16. 17. -iDan- tice makes that execution should be immediate. To this the angel-oath re sponds that judgment, if not immedi ate, if even long delayed, is sure ; for the angel swears that the seventh trumpet shall reach that result. 4. About to write — A phrase which suggests that the apostle was imme diate reporter and recorder of all he heard and saw. A voice from heav en — One of the monitory directions occurring along the course of the apocalyptic movements. The thun ders were God's prophetic voice ; these were divine directions for the pano rama. Seal up. . .write them not — As if the blank space were really con tained in the seer's scroll, and could there be sealed even though by him unwritten. The seer seems about, in his simplic ity, to undertake an impossible task; namely, to translate the uttered mean- ingsof thethunders into human words. If the full import of death, judgment, and eternity could come upon our souls it would be too much for us ; we would be struck by it to toe earth, as Saul of Tarsus was overthrown. Only by divine mental exaltation could John receive the uttered conceptions; and when obedience induces him to purpose the writing, divine wisdom excuses aud peremptorily forbids the attempt. 5, 6. Hand to heaven — The angel 1 Daniel xii, 7 g-s ore with both hands u," - lifted : in Gen. xiv, 22, Deut. xxxii, 40, and Ezek. xx, 5, 6, and here, with but one hand upraised. Who created. . . therein — The oath of God's represent ative World- Angel fittingly ranges over the wide creation. Time no longer — Our English translators seem to have understood the Angel as announc ing the close of sublunary time. Aud A. D. 95. CHAPTER X. 403 time no longer: 7 But kin the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. k Chapter 1U 15. that would make good sense, for he really doe3 announce the judgment day. But the antithesis which that suoposcs between the terms time and eternity, seems not to exist in New Testament language. The real mean ing is, that no delay or protracted time should iutervene between the termi nus of the sounding of tlie seventh trumpet and the judgment day. The consummation should, without delay, take place in the days of its sounding. Disterdiect.indeed, remarks that the trumpet is not supposed to be sounding during the whole period that its events are transpiring. Like the opened seal, the trumpet momentarily announces a new series of events That, if true, af fects no interpretation. The days of the voice would then be the period the announcing voice indicates. Tet it may be said, that as the seal remained open through its whole period, so the trumpet remained sounding. The trum pets, too, in the ancient temple service were not mere announcers, but a con tinuous music; and the trumpets at Jericho continued their regular blow ing until the city " fell down flat." So in the days of the voice of the sev enth angel shall the mystery be complete; and forthwith, the judg ment day shall reveal it. T. When he shall begin to sound — Rather, whenever he is about to sound; whensoever that sounding shall take place, and how long soever it may con tinue. Alford and other promillennial- ists deny that orav, 'when, here means whenever, and insist that the mystery is finished when the trumpet begins to blow. Which, in the fact, is not true; for the dragon and beast com mence their career at that point. That Alford's Greek is at fault Mr. Glasgow clearly shows. Robinson's New Test ament Lexicon thus defines 'Orav: re, with the accessory idea of 8 And 'the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is opeu in the hand of the angel which stand eth up on the sea and upon the earth. I Verse 4; Isaiah 30. 21. uncertainty, possibility, i. q., whenso ever, if ever, in case that, so often as." On the other hand, dre signifies more strictly when, as when an actual event truly takes place. We render the oath as follows: That there should be delay no further, but in the days of the voice of the seventh angel, wltenever he is about to sound, the mystery of God shall have been finished. The antithesis lies between the fur ther delay, and the closing with the close of the trumpet period. The purpose of the oath is to ex press, not the immediacy of tlie second advent, but its surety. The absolute justice demanded by the seven thun ders, however slow, is certain. Tliis slowness appears in the deliberate phrases in the days, whenever, and peXXet, is about to, wrongly translated shall begin. Yet sure as that trum pet shall sound it shall be followed by no delay, for the mystery is closed, and the case is made up for final judg ment Mystery of God — In his plan of retribution to the righteous and the wicked. Perhaps there is a slight reference to the mystery as uttered by tho seven thunders and sealed up by divine command, as above re corded. Prophets — The mysteries of divine judgment aro the burden of prophecy from Enoch to John. 3. The third prophetic commission bestowed on St. John, £-1 1. 8. Tho object of the appearance of the commissioning angel to John now becomes apparent. It is to give him ms third commission to unfold to the world the prophetic volumen which the angel's utterances have indicated. The voice which I heard, in verso 4. Go — The seer is standing on tho plane of vision, note v, 14 ; the angel's feet arc on tho lower ground of earth and sea. It might be easy for him to move 404 REVELATION". A. D. 95. 9 And I went unto the angel, and said unto him, Give me the little book. And he said unto me, "Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 10 And I took the little book out of tbe angel's hand, and ate it up; "and it was in my mouth mJer. 15. 16; Ezek. 2. 8; 3. 1-3- 8.3. OEzek. 2. 10. -7i Ezek. to the level of the angel's hand, and take the little book. 9. Eat it up — Receive it within thee, and assimilate within and to thy self. Be impregnated with the pro phetic power, as the great final seer of the New Testament. 10. In my mouth sweet — Since it is sweet to possess the prophetic gift in the mouth. In my belly bitter — Prom the bitterness of the scenes and events which the prophetic gift discloses in the future. Gratifying and honourable was tho prophetic office; painful and trying its exercise among men. 11. He said — Alford prefers toe reading they say: the meaning is the same. The direction, as in ver. 8, was di vine. And the plural divine Unanimity from which John receives the commis sion seems to confirm the thought that it comes from the Trinitarian Unity. Again — As over against the entire previous apocalypse. He had, instru- men tally, prophesied through theseven church cycle, the seven-seal cycle, and six of the trumpet-cycle. But so all- comprehending is this SEVENTH TRUM PET that a fresh order is given to com mence again. Before — See note on xxii, 16. The grandeur of the audi ence before which he was to prophesy is now unfolded. Not in person, but in the record, he is to be a world-wide and world-long prophet. Many peoples — That prophecy should be heard among many unorganized peoples; bo ac cepted by many organized and power ful nations ; be translated into many tongues ; and rule in power over many kings. And the number four expresses the earth-wide extent of his prophetic office. How wonderfully sweet as honey : and as soon as I had eaten it, ° my belly was bitter. 11 And he said unto me, pTIiou must prophesy again before many peoples, and nations, and tongues, and kings. A CHAPTER XI. ND there was given me *a p Jer. 1. 9, 10 ; 25. 15, 31 Zech. 2. 1 ; chap. 21. 15. -a Ezek. 40. 3, Ac; have the terms of this commission been fulfilled! Eor it is plain that the prophecy refers not to oral utter ance, "but to the written record which the seer was now in the process of preparing. And wonderful is the ful filment of this four-fold extension, in the spreading of this prophecy in our own day to the four great quarters of the globe. CHAPTER XI. I. Prelude to the Seventh Trumpet. 4. Outlined ground-plan of the events of the Seventh Trumpet; that is, of the whole of xii-xxii, 6, 1-13. a. The mystic Jerusalem = the pure Church, ascertained by measurement, 1, 2. This chapter has been considered the very " cross of interpreters," so various have been the interpretations. But a careful noting of its various points will, perhaps, clearly show that it is a miniature picture of the great antichristic struggle of which all of chapters xii-xx are the full portraiture. It is the preparatory programme — tho portico to the building, and a small model of its structure. To discover this we note, first, in ver. 7, an anticipation of the full por traiture of the struggle in the beast, who can be no other than the beast of xiii, 1-10. Then, in verse 2, we have the holy city, or Christie cap ital, in contrast with the great city, or Babylon, the antichristic capital. We have then a clew of the great com ing antithesis. A full tracing thence of the particulars, as we will give them in our notes, will make, perhaps, perfectly clear the fact that all the A. D. 95. CHAPTER XI. 405 reed like unto a rod : and the angel stood, saying, bRise, and measure the temple of God, and the al tar, and them that worship therein. b Sum. 23. 18. c Ezek. 40. 17, 20. leading points given at length in the full prophecy of xii-xx will be found to have their correspondent points in this miniature. See tabulation at end of verse 13. 1. There was given me — By what giver is not said, (as in vi, 1 1 and viii, 2 ;) doubdess by an invisible yet divine donor, toe gift coming visibly as by panoramic spontaneous movement. A reed — The light- jointed plant that grows in marshy grounds. It was an emblem of feebleness, (Matt, xi, 1 ;) used as a mock sceptre for Jesus, (Matt xxvii, 29, 30;) as an instrument for writing by our John himself. 3 John 13. A rod — A staff for walking ; or a rod for chastising; or, probably, here, a sceptre or baton of office, as Aaron's rod. Heb. i, 8; Rev. ii, 27 ; Psa. ii, 9. This fragile reed, the emblem of a humble Christianity, was yet a sceptre mighty to take a divine measurement of human things. That measurement could be either, as here, severe and critical or, as in xxi, 15, an apprecia tion of a glorious wonder. And the angel stood — These words are to be rejected as a false reading. The an gel disappears at the close of the last chapter, and the scene changes. Before toe seer appear, (note iv, 11,) in gradual development, the temple or holy house; the altar of incense, which was in it; then the court, which sur rounded it ; and, finally, the city, which embraced the whole. The main progress is from the less in size to the greater, but from the greater in sacred importance to the less. Measure — Take a divine and critical estimate of its present value and amount. Saying —In the Greek (omitting the angel) there is no immediate subject-noun with which this saying agrees, save rod. And some, as Wordsworth, have accordingly made the rod utter the direction and predictions which fol low, just as toe altar speaks in chapter ix, 13. But even then the saying, no 2 But "the court which is without the temple ¦ leave out, and measure it not; dfor it is given unto the Gentiles: and the holy city shall 1 Gr. cast out. d Psa. 79. 1 ; Luke 21. 24. doubt, refers to the invisible giver of the rod. The saying embraces the predictions, in future tense, to verse 10; aud then, at verse 11, the seer commences his past tense, yet so commences as, with exquisite skill, to take in the predictions as part of the narrative. The whole could be read in the past tense as one narra tion. Rise — Not as if he had been sitting or kneeling, but as moving him to action from the reverie during which toe change of scene had taken place. Temple . . . altar — The inmost places of the true Church of God. Them that -worship — The true living Church of the saints. The measurement is an authentication of their trueness. The authoritative rod, or sceptre, is also a reed, or pen, that writes a divine en dorsement. Happy the Church whom the measuring reed endorses. 2. The court — The enclosure, or yard, in which the holy temple stands. Measure it not — For, though former. ly toe true Church, it is not now the pure Church, but the apostate. Rev. xi, 2. Is given — By divine judgment on account of apostasy. Unto the Gentiles — For in the apocalypse Is rael is the Christie Church, and the Gentiles are antichristic. The holy city — Same as the beloved city of xx, 9, of which the holy city of Matt. xxvii, 53 is typical. And here we may notice the futil ity of the argument drawn from this phrase to prove that toe literal Jeru salem was still standing. It might just as well be argued that the great city of verse 8 — that is, the literal old Babylon, the type of antichrist's cap ital — was still standing. It might even be argued , just as reasonably, that the beloved city of xx, 9 was standing at the time of John's vision. Tread under foot — In ancient times citie3 were often built at the base around some high, steep hill, on the summit df which a citadel or strong fort was 40fi REVELATION. A. D. 95. they "tread under foot ' forty and two months. 3 And 2I will give power unto my two s witnesses, h and they shall prophesy 'a thousand e Dan. 8. 10. — ./'Cbap.13.5. — 2 Or, I will give unto my two witnesses that they may proph- built. So Athens was built upon the plain surrounding the Acropolis. When the city was attacked in war this citadel furnished the last strong hold for the defenders. The lower city might be trodden under foot by the besiegers, while the citizen soldier firmly held the summit. See note on xx, 9, So here, they that worship held the temple, while the Gentiles trod the city under foot. Pew, but faithful, the heroes of the holy Church held toe fort during the siege. Forty and two months — A tolerably long siege for a literal citadel to endure. It is typical of the period when the powers of antichrist tread down the capital of Christ's kingdom. The sym bol appears to be based upon our Lord's words in Luke xxi, 24. For the forty-two months see our Intro duction on numbers of toe apocalypse, and note on xiii, 5. We have now (3-12) the typical pic ture of heroic Christian martyrdom during the period of apostasy. Even in too midst of toe gentilized city there are two unterrified yet dying witnesses. Their number, two, is based on the duality of ministry and church. Yet they are miniatured, or diminished, as two, to signalize their faithfulness and to centralize our sym pathy on their heroic loneliness in the midst of apostate surroundings. Deep and glorious is the lesson for the faith ful witnesses of the truth amid ages of darkness. b. The martyr two witnesses=the faith ful few, 3-6. 3. Give power — It was to be ex pected that in the midst of Gentiles these witnesses would hush in silence. Tlieir enemies are thousands, and they are but two. But they have the "gift of power," and their prophecy will ring through the streets of the city through the whole long, dark period. My — The word implies that the speak- two hundred and threescore days, clothed in sackcloth. 4 Tliese are the k two olive trees, and the two candlesticks standing before the esv. gCh. 20.4. ACh. 19.10. (Ch. 12.6. /fcPsa. 52. 8; Jer. 11. 16; Zech. 4. 3, 11,14. er is God, and that these witnesses are claimed as his own. See note ver. 1. Hence this word is incorrectly quoted by Diisterdieck as an instance in which an angel abruptly speaks the words of God as his own, as a precedent for such an interpretation of xxii, 10, where see note. Prophesy — All true -preaching is prophecy, for it predicts man's future destiny, and comes from a divine power. The whole gospel is a solemn prophecy. Clothed in sackcloth — An emblemat ic garb, symbolizing humiliation and grief, especially of the repentant kind. Hence it was worn by tho prophets who preached repentance to a guilty generation. The garment represented the humiliation which the sins of the age required. It was usually made of coarse hair, and used for sacks, and also for straining out liquids. Elijah and John the Baptist wore sackcloth. 2 Kings'i, 8. 4. Two candlesticks — The can dlestick, in this book, uniformly rep resents a church, and the olive trees whicli supply the oil naturally repre sent the ministry. Hence the wit nesses, as the impersonation of these two bodies, are two. Nothing is more common than the impersonating a collective body in an individual. In tois book a nation is a beast, a cor rupt church is a harlot. A testifying church and a testifying ministry are two witnesses. The imagery is based, with free modifications, upon Zech. iv, 2-13 The prophet there sees two candle sticks, (or rather lamps,) into which two olive trees are pouring, through pipes, their golden oil. And these are there said to represent "the two anointed ones that stand by the Lord of the whole earth." Tlieso two aro Joshua, representing the priest hood, and Zerubbabel, representing toe nation. Before the God . . . earth — A. D. 95. CHAPTER XI. 407 God of the earth. 5 And if any man will hurt them, ' fire proceed- eth out of their mouth, and devour- eth their enemies : m and if any man will hurt them, he must in this man ner be killed . 6 Tliese ° have pow er to shut heaven, that it rain not in «2KingsJ. 10,12; Jer. 1. 10; 5. 14; Ezek. 43. 3; Hos. 6. 5. *— m Num. 16. 29. n 1 Kines 17. 1 ; Like prime-ministers before their di- vinj Sovereign. 5. And — The imagery of tliese two verses seems to be based upon toe his tory of Elijah. Will — Rather, wills, or purposes to. Fire — In 2 Kings i, 10, 12, fire came down from heaven. yet at the words of Elijah's mouth. The powerful physical images under which the divine judgments following the rejected ministries of the evangelic witnesses need not perplex us. Phys ical miracles of far more gigantic fig ure are ascribed to the dragon xii, 4, and to the beast xiii, 13-15. When even so sober a commentator as Af ford is in profound doubt whether these two witnesses are not two lit eral men, who will in the future per form these physical miracles, and go through a martyrdom and miraculous resurrection after three days and a half, we are at once amazed and amused. Why not make the beast a real animal and his imaje a real au tomaton, by which physical miracles aro wrought ? The sacred thought that underlies these physical images is easily dis closed by the ordinary laws of anal ogy. The fire that proceedeth out of the mouth of the evangelical prophet is forked. That is, it is alter native in its power; it must burn up the man's sins or burn up his soul. He who hurts the prophets, by damaging the truth he represents, is devoured bjr that fire. It is the man, and not the sin, that dies. That the wages of re jecting the truth is deatli is so im mutable a law that the speaker gives it an emphatically-repeated utterance. 6. As the individual judgment upon rejection of the gospel prophecy is given in verse 5, so now we have the public judgments. The firmament of Vol. V— 26 the days of their prophecy : and "have power over waters to turn them toblood.and to smite the earth with all plagues, as often as they will. 7 And whentliey p shall have finished tlieir testimony, i the beast that asceudeth rout of the bottom- Jas. .6. 16, 17. oExod. 7.19. pLuke 13. 32. « Chap. 13. 1, II ; 17. 8. r Chap. 9. 2. God's goodness becomes brass, and the genial showers of mercy descend not. Waters . . . blood — Nay, the very mercies of God, designed for our life and happiness, are transformed, by the divine judgments, to the very im age and essence of curse. The very gospel, the water of life, proves to be the stream of death. As often as they will — Which will, since thoy are hut the embodiments of divine truth, is simply the exprcssion"of God's law. This absoluteness of their power of inflicting judgments is the absoluteness of the divine justice, not of their personal caprice. And all their power of iuflictiun is simply the power of annuuciatioi), sure to bo ful filled by the divine power. It was thus that Elijah burned up the fifties; and thus that Peter struck Ananias dead. It is thus that the Christian prophet, in the true performance of his duties, slays men and nations. His word kills, because God within the word kills, according to the word. What kills all men is just this word, " The soul that sinneth, it shall die." c. Their destruction by the beast, and resurrection triumph and avenging, 7-13. 7. When they — The martyr wit nesses of the apostate puriod. Shall ...finished — Both individually and collectively. Each individual finishes his testimony and is slain. 'But, col lectively, the entire body represented by tho two is slain when toe period is completed. The individual death of the two represents or symbolisms the collective death, in scries, of the whole. If two represent the whole, then their martyrdom represents the martyrdom of the wholo. The beast — Premonition of the beast of xiii, 1 1-18. And the two witnesses an swer to the " killed " of verso 15. 408 REVELATION. A. D. 95. less pit 'shall make war against them, and shall overcome them, and kill them. 8 And (heir dead bodies shall lie in the street of 'the great, city, which spiritually is called Sodom and Egypt," where al so our Lord was crucified. 9 ' And they of the people and kindreds and tongues and nations shall see their dead bodies three days and a half, "and shall not suffer their dead bodies to be put in graves. sDan. 7. 21 ; Zech. 14. 2. «Chap. 14. 8; 17. 1,5 ; 18. 10.— u Heb. 13.12; c:hap. 18. 24. ¦oChap. 17. 15. And their martyrdom is type of the collective martyrdoms of the true witnesses through the whole period. 8. The great city — In opposition to the holy city of verse 2 ; and so identical with the Babylon of xiv, 9, the antichristic capital. Lie in the street — Picture of most dishonouring exposure. The defeat Ot the reforma tion is in its hour of defeat the object of derision through all the ranks of the apostasy. Spiritually called — The word figurative is the opposite to literal, and the word spiritual, as an epithet for language, is opposed to secular. Secularly the great city is called Babylon, but in the dialect of the spirit it is a Sodom, an Egypt Babylon is called Sodom as toe seat of licentiousness, whose end was to be burned. Chap, xix, 3, compared with Gon. xix, 28. And is called Egypt, as the cruel oppressor of God's people, from which they were called to come out, xviii, 4. Where ... crucified — Stuart, Gobhardt, and others, consider this clause as demonstrating that Je rusalem is the great city. But, 1. All the refcivneos to Jerusalem in the Apocalypse make her a symbol of the holy. She is " the city of God," iii. 12 ; " toe holy city," verse 2; toe " beloved city," xx, 9; "the " holy cit}'," xxii, 19. And so, also, the Jews and Israel are throughout a type of the true Church. 2. On the othrr hand, in ovory case tho "great city" is Babylon, xiv, 8; xvii, 18; xviii, 1C; see also, xvi, 19; xviii, 10; xviii, II). So uniform a use, in both cases, cannot but be decisive. 10 '-And they that dwell upon the earth shall rejoice over them, and make merry, ^and shall send gifts one to another; z because these two prophets tormented them that dwelt on the earth. 11 "And after three days and a half bthe spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. 12 And they heard a great voice from heaven w Psa. 79. 2, 3.— x Chap. 12. 12 : 13. 8. v Est. 9. 19, 22. e Chap.16.10. a Verse 9. b Ezek. 37. 5, », 10, 14. 3. Our Lord was truly crucified, not indeed in toe literal and local, but in the mystical or spiritual, " Babylon." Literal and fallen Jerusalem was with in the limits, and part of, that Babylon, as being part of the Roman Empire as belonging to antichrist, and as where Roman hands crucified the Saviour. The also implies that our Lord's being crucified is viewed as a martyrdom in addition to that of the saints slain in tho great city. 9. Three days and an half— A miniature of the forty and two months, or threo years and a half of verse 2; being "a day for a year." It is an adverse number, the sacred seven broken into two equal parts. The reduction to a miniature amount, corresponds both to the miniature re duction of the witnesses to two, and to tho necessary brevity of time for a corpse to lie unburied. 10. Send gifts — As if the day of their death were a festival, a Christ mas, or a new-year, when presents are made among friends. Tormented — Tired, perplexed, or harassed thera with a testimony against their siLS and dogmas. 11. Spirit, or broatn of lifej said to be from God, as miraculously de scending into their bodies, and produc ing resurrection. Fear — A deep and awful transformation of their joy into terror. And the terror of the perse cutors was tho triumph of the mar tyrs. 12. Great voice from heaven — Life from God gave them their resur- A. D. 95. CHAPTER XI. 409 saying unto them, Come up hither. "And they ascended up to heaven "in a cloud; eand their enemies beheld them. 13 And the same hour ' was there a great earthquake. clsa. 14. 13: chap. 12. 5.- 1. 9. — -6 2 Kings 2. 1, o, 7. — — rflsa. 60.8; Acts -/Chap. 6. 12. rection-^ a voice from God their as cension. Hither — Into the presence of God, the highest firmament, the most excellent glory. Note, iv. 11. In a clDud — Rather in the cloud, the airy region of vapour and dimness. Ene mies beheld them — As crowned with divine approbation and rising in tri umph to the blessed abodes. Alford remarks that "no attempt has been made to explain this ascension by those who interpret the witness figuratively of the Old and New Test ament," as Wordsworth, or as "calling up to political ascendency and power." We think the figurative '• explanation " not only easy and natural in the " at tempt," hut in the accomplishment. The imagery, like that in verse 5, is borrowed from the history of Elijah ; whose ascension, hke that of these witnesses, was a divine token of en dorsement and triumph. It thence stands in perfect analogy with the ascension of the man-child, who mounts to the throne to rule in ever- completing triumph and power over his adversaries, ultimately to put them all under his feet. Note xii, 5. It is, then, correspondent to the triumphant reign of souls in xx, 4, the millennium which takes place in consequence of the victory of the warrior-king Mes siah over antichrist, in xix, 11-21. It is true, that. the reign of these two martyrs is in glorified bodies rather than in disembodied souls; but that arises from the parallelism with Enoch and Elijah, and is not to be hold lit erally. Their ascension is simply the figure of the triumph and overruling power of the cause for which they suffered. And this correspondence with the reign of martyred "souls," be it specially noted, is part of the OHtlined identity of this chapter with the entire predictive history of all that follows in the hook. gaud the tenth part ot the city fell, and in the earthquake were slain 'of men seven thousand: and the remnant were affrighted, h and gave glorv ta the God of heaven. g Chap. 16. 19. 3Gr. namesofmen: chap. 3.4 AJosh.7.19; chap. 14. 7; 15.4. 13. Earthquake — Anticipativo im age, in miniature, of the overthi ow of Babylon, completed at close of chapter xix. Tenth part . . . seven thousand — Says Gebhardt, "A city, the tenth part of which is destroyed by an earthquake which slays 7,000 persons, can only be a real city," that is, not a symbolical city. But the very ex actitude of the round numbers ought to have warned the commentator of numerical symbol. No earthquake ever carefully smote down a city to the precise tenth part; so also, that the number of men slain was the cube of ten multiplied by seven. And by Gebhardt's interpretation this ought to have been the literal fact with the literal Jerusalem. The writer who has not carefully studied toe symbol ical numbers of the Apocalypse will never attain its true interpretation. H ten is a symbol of universality, then one tenth indicates that but a minority of the secular dominions of the earth will be plunged into absolute destruction in the great closing con test. As to the number of tho slain men, the cube of ten raises our thoughts to a great number, yet lim ited by the divine seven. Tho uni versality of the ten refers to their uni versal diffusion through the secular world. All tliese limitations corre spond with the fact, that in the final battle, while the destruction is great, yet the survivors are in still greater numbers, consisting of "the nations" of xix, 15, xx, 3, 8, who still remain undestroyed and roll on their genera tions. Affrighted — Were filled with salutary fear resulting in tlieir conver sion and entrance into tho millennial ago of xx, 1-6. Gave glory — From fear to praise. The God of heaven — Whose spirit of life awakened the witnesses to a resui rection, and whoso great voice bid them come 410 REVELATION". A. D. 95. 14 'The second woe is past; and, behold, tlie third woe cometh quickly. 15 And kthe seventh angel sounded; 'and there were great voices in heaven, saying, iChap. 8. 13; 9. 12; 15. 1. *Chap. 10. 7. I Isa. 27. 13 ; chap. 16. 17 ; 19. 6. by ascension into heaven. It may be rather hinted than explicitly narrated ; yet all this hint is a fair miniature of what in chapters xix and xx is a full portraiture. And we trust we have made it clear to our readers that this "¦The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; "and he sliall reign for ever and ever. 16 And "the four and twenty elders, which m Chap. 12. 10.- oChap. 4. 4; 5.8; -n Dan. 2. 44; 7. 14, 18, 27.- 19. 4. The temple, the true Church. The boast. The two persecuted witnesses. Slain three days and a half. : Resurrection of witnesses. : Overthrow of city. : " Remainder gave glory to God." II. The Seventh (third Woe) Trum pet sounds; Wars of Cueist and An tichrist, 14. 14. The second woe — The three woes, announced in viii, 13, are toe last three of the seven judgments of the seven trumpets. Quickly — By a rapid movement of the apocalyptic panorama, symbolizing that toe fulfil ment comes with a divine rapidity. The seventh trumpet covers the entire period of consecutive historic prophecy of the book. It forms with its Angelophany and new prophetic inauguration in chap, x, and its out line and prelude in this eleventh chapter, the entire Third Part of the book. It most properly opens with toe present solemn announcements in heaven and earth. The true, clear, di vine story is now to be told. Heavenly voices chant a tri umphal anticipation of its con tents, 15-19. 15. Great voices in heaven — Al ford suggests that these voices were from the four living beings as distin guished from toe twenty -four elders." But that destroys the nysterious -I passage (1-13) is an outline sketch of the victorious struggle of Christ with antichrist, of which the coming chap tors are prophetic history. The correspondences of the two ap pear in the fohowing ta bulatio.v : — The mystical temple and Jerusa lem, xiv-xvi. The beast, xiii, 1. The saints persecuted by tlie beast, xiii, 7, 16, 17. j Martyred three and a half years, : ( or 1260 days, xiii, 5. = Reign of souls of martyrs, xx, 4. = Downfall of Babylon, xvi, 19-21. : Millennial triumphs, xx, 3. 4. beauty of the apostle's thought, which is, that toe voices rolled and rever berated spontaneously through toe heavens with no apparent utterer. They were as if the celestial spaces spake them. Kingdoms — The pre ferable reading seems to be kingdom, in the singular, of course including the italic repetition of toe word inserted by the translators. The world's king dom, no longer the devil's kingdom, has become God's and his Christ's kingdom. Throughout this lofty prelude, tho consummation of the entire events of toe seventh trumpet is announced as already completed. The utterers take their mental stand-point at the end of the whole history, and contemplate its future completion as already past. This is the prophetic future-preterite ; toe past tense for the future. The sounding of the trumpet is of course the signal for toe panorama of symbols to move on. The announce ment of the heavenly voices utters in one sentence the glorious result of the whole movement, and is the signal for the profound worship and thanks giving of the elders which follow. 16. Elders — Representatives of the A. D. 95. CHAPTER XI. 411 sat before God ou their seats, fell upon their faces, and worshipped God, 17 Saying, We give thee thanks, O Lord God Almighty, P which art, and wast, and art to come ; because thou hast taken to thee thy great power, 'and hast reigned. 18 rAnd the nations were angry, and thy wrath is come, ¦and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to p Chap. 1. 4, 8 ; 4. 8 : 16. 5.— -Q Chap. 19. 6. r Verses 2, 9. « Dan. 7. 9, 10 ; chap. 6. 10. t Chap. 19. 5. universal Church in heaven and earth. Notes on vi, 4. Their faces — First ris ing and then prostrating before God; not even lifting up the face. So pro found and so one is their thanksgiving over this sure consummation. The heart of the whole Church of God feels the inexpressible joy of this grand certainty, that the dark problem of the world is solved in the final triumph of good, 17. Hast taken... hast reigned — That is, will take and will reign (future- preterite) in the period signalized by the peal of this seventh trumpet. So glad is the prospect, so sure the final accom plishment, that the spirit of the utter- ers is transported to the close, and con templates the battle as already fought and the glorious crown as already won and worn. 18. Nations were angry — On the side of antichrist they will rally in arm3 against God and the Lamb. Wrath is come — In the terrible car nage of xix, 11-21, and the fire from heave u of xx, 9. Judged — Chapter xx, 11. 19. To this divine ascription there is given from God a divine response, not uttered to the ear, but shown to the eye. The temple (see note iv, 1 1) is the same as in verse 2, but not as same symbol. It here stands, as in xv, 5, (see note,) for the literal temple, and in the holiest of that temple is the tes tament — divine covenant — by which God pledges himself to his people for the saints, and them that fear thy name, 'small and great; "and shouldest destroy them which 4 de stroy the earth. 19 And "the temple of God was opened in heav- eu, aud there was seen iu his tem ple the ark of his testament : aitd w there were lightnings, and voices, and thunderiugs, and an earth quake, * and great hail. CHAPTER XII. ,ND there appeared a great won- A u Chapter 13. 10; 18. 6. 4 Or, corrupt.- v Chapter 15. 5, 8. w Chapter 8. 5; 16. 18. - x Chapter 16. 21. the final triumph of good in glory. In answer to the predictive thanksgiving of the elders' worship, God displays that covenant. He answers not a word, he only shows his pledge ; as much as to say, " You see that myself am bound for the consummation you pre dict." Lightnings . . . hail — All the most powerful elements of nature pour forth their celebration over thi3 pledge of toe final glorification of na ture with man. The panorama moves on, and the two great princes of good and of evil appear in antithesis. This is the be ginning of the scenic war. CHAPTER XII. Personalities op the Antichmstio War, xii-xiii, 18. Satanic dragon and man child Christ, 1-6. 1. And — In the opening of this chapter three representative beings appear on the scene. The man child, Christ; the mother; and the dragon, ready to devour the child. The group ing at once suggests the source whence the symbolism is drawn. We at once think of the "virgin mother, the infant Jesus, and the murderous Herod. Yet the subsequent wilderness history of the woman shows that too virgin is here introduced as a symbol of the Church ; that as Herod is not actually named, the dragon is truly the literal Satan, and that the man child is truly 412 REVELATION. A. D. 95. der1 in heaven; a woman clothed with the "sun, and the moon uu- 1 Or, sign. Christ. Yet toe habiliments of the dragon show that he is Satan as rep resentative of pagan Roman antichrist, and the man child is Christ as rep resentative leader in the battle against antichrist. As the woman is symbol, and the Herod is symbol, so the man child is here symbol. Alford is right in insisting that " toe man child is toe Lord Jesus Christ and none other," (not Constantine, nor any other Roman em peror ;) but he is wrong in ignoring the plain fact, that both Christ and toe dragon are here representatives of Christianity and paganism in toe Ro man world; that toe battle here is truly between the two great causes, and that the overthrow of the dragon is the downfall of paganism. As toe beast of xiii, 1, is the specific antichrist of toe New Testament, ac cording to the apocalypse, so Geb- hardt holds the dragon to be rather anti-god. This may in due degree be admitted. The paganism of the Old Testament, and even as it laps over into the New, is opposed not so much to Christ as to God. It supplies a rival, and denies the true divine exist ence. Yet, by another view, as Christ is the Jehovali of the Old Dispensation, so the anti-god is, through all ages, the lineal antichrist. See introductory note to 2 Thess., chap. ii. We might, then, (and some of our readers may pre fer the view,) reckon toe contest with toe dragon as part of the coming anti christic war, and so reckon four rather than three " overthrows of antichrist" Yet as the man child and the dragon are hero presented as the two powers which, after tois antecedent contest, are reserved in the background as the source, inspiration, and controllers of the manifest war, we prefer to consider tois contest as preludial, introduced to show the genesis of toe main war and to authenticate the personalities intro duced in the next chapter as toe com batants; thereby leaving but three main "overthrows." Thereappeared — Prom toe symbolic heaven, where der her feet, and upon her head a crown of twelve stars: 2 And a Isa. 60. 19, 20; Ma!. 4. 2. the panorama was in action, ihe seer looks upward to a higher ethereal re gion, the atmospheric heaven, whero the woman, and subsequently the dragon, appear ; yet higher still, the third heaven, is toe throne whither the child was caught up. Note Iv, 11. Wonder — Rather, sign, token, sym bol, a phenomenon significant of some idea. So 1 Cor. xiv, 22 ; Matt xii, 39; Matt, xxiv, 3. Sun — In the gorgeous imagery investing the woman is truly to be seen a recognition of the unpar alleled honour of the blessed virgin in becoming the mother of the Incarnate. Sad as is the error of the Roman. istic adoration of herperson, no reac tion of thought should prevent our recognising the due honour which Scripture pays her. And one honour is, that she is clearly here the basis of the symbol of toe Church in its struggle with paganism. Note oh Matt, i, 18. There is an apparent incongruity in the Church's being here the mother of Christ and also, hereafter, the bride of Christ. But the two are to be sepa rated in thought as different symbols. The maternal symbol of toe Church ia a specialty, terminating at a particular historic point The bridal symbol comes from another region of thought, and extends into the final glorification. Clothed with the sun — " Invested," Newton well says, " with toe rays of toe sun of righteousness." The moon —The symbol of sublunary change, over and upon which the ideal Church stands exalted. Crown of twelve stars — The twelve apostles, under whom she stands as toe apostolic Church. The three orders of hrav- enly luminaries combine to do her homage. Robed with toe sun, and crowned with toe stars, she stands on the moon — her silver pedestal. While each of tliese investments may have its symbolic import, the clustering of the 'whole is to render glorious tlie personified Church. The dragon, on the contrary, in a different hemisphere of the nrmamont, is clothed in no such AD 95. CHAPTER XII. 413 she being with child cried, ''trav ailing in birth, and pained to be delivered. 3 And there ap peared another ' wonder in heaven ; and behold "a great, red dragon, J having seven heads and ten horns, eand seven crowns upon his heads. 4 And fhis tail drew the third part »of the stars of heaven, h and b Isa, 66.7; GaL4. 19. 20r,»!ff*. cChap. 17. 3. tfClmp. 17. 9, 10. «Chap. 13. 1. /Chap. 9. 10, 19. glory, but equipped with symbols of power ar d fierceness. 2. Cried — Even in her celestial ex altation toe woman is writhing in womanly agony. Type of how divine a thing is human maternity I Science may find in it but an animal process of " evolution ; " but as the incarnation showed what divinity there is in hu manity, so die maternity of the in carnate shows what a divine type is stamped upon human birth. 3. Dragon— Name and shape al lude to the Edenic serpent. With this primitive serpent the present dragon is very expressly identified in verse 9, aud again re-identified in xx, 2. He is the personal Satan, ver. 9, arrayed in the skin of the Roman em pire. So Rome's great predecessor, Egypt, Ezek. xxix, 3, is a dragon : " I am against thee, Pharaoh, the great dragon that liest in the midst of its rivers." Probably the physical refer ence is to the crocodile. In tlie sec ond and third centuries of our era the dragon was adopted as a Roman ensign, and is thus described by Ammianus Marcellinus : " The dragon was cov ered with purple cloth, and fastened to the end of a pike gilt and adorned with precious stones. It opened its wide throat, and the wind blew through it; and it hissed, as if in a rage, with its tail floating in several folds thrmgh the air." — Elliott. Red — Pire-coloured, not blood-coloured ; yet indicating both his slaughterous character and his hellish origin. The seven heads subsequently referred, physically, to the seven hills of Rome, (xvii, 9,) and politically to the seven great empires of which Rome is the did cast them to the earth : and the dragon stood 'before the wom an which was ready to be delivered, kfor to devour her child as soon as it. was born. 5 And she brought forth a man child, 'who was to rule all nations with a rod of iron : and her child was caught up unto God, and to his throne. , toe Romish spiritual empire. The bishop of bishops wiU be king of kings. Though a large share of tliese ten kings have, since the Reformation, withdrawn from Romanism, yet Pius IX, in an address to the Italians, once said, " We three millions of subjects have two hundred millions of brethren of every language and of every nation." — Wordsworth. 13. One mind — During that hour, or season, there shall be an unbroken unanimity. The nations will humbly A. D. 95. CHAPTER XVII. 449 have one mind, and shall give their power and strength unto the beast. 14 'These shall make war with the Lamb, and the Lamb shall overcome them : sfor he is Lord of lords, and King of kings : k and they that are with him are called, and chosen, and faithful. 15 And he saith unto me, "'The waters which thou sawest, where the whore sitteth, kare peoples, yChap. 16. 14; 19.19. pDeut 10. 17: 1 Tim. 6. 15: chap. 19.16.— Wer. 50. 44,45; chap. 14. 4. ilsa. & 7 : verse 1. k Chap. 13. 7. give their power and strength unto the beast, as to the vicar of Christ and representative of God on earth. 14. Make war. . .the Lamb shall overcome — They shall persecute the evangelical Church, slaughter pure Christians, and raise great religious wars, but the cause of freedom and true religion will finally prevail. This is the grand note of apocalyptic triumph. King of kings — See xix, 1 6. The bat tle of xix, 21 is not the battle of one day, but of centuries. Its initiation is here shadowed. 3. Exposition ofthe harlot, and her total destruction, 15-18. 15. Peoples . . . multitudes . . . na tions tongues — Universal terms with the angel symbolic of the world wide. Romanism claims to be catholic, that is, universal. She claims it as her proof of being a true Church. Cardinal Bellarmine asserts that the " first note of a true Church is the very same of the Catholic Church." His fourth note, in words remarkably similar to toe terms of this verse, is, " Amplitude, or multitude of believers. For a Church .truly catholic ought not only to em brace all times, but all places, all na tions, and races of all men." 16, 17. When the hour of one mind has passed, and the victories of the Lamb have multiplied, anew turn shall come. The ten horns shall begin to hate the whore. Her capital having been destroyed, her power diminished, her deceptions refuted, and her char acter exposed, she will be made deso late and naked. Eat her flesh — and multitudes, and nations, mid tongues. 16 And the ten horns which thou sawest upon the beast, 'these shall hate the whore, and shall make her desolate '"and na ked, and shall eat her flesh, aud "burn her with fire. 17 "For God hath put in their hearts to fulfil his will, and to agree, and give tlieir kingdom unto the beast, un til Pthe words of God shall be J Jer. 50. 41,42 ; chnp.16.12. m Ezek. 16.37-44 ; chap. 18. 16. nChap. 18. 8. — 0 2 Thess. 2. 11. p Chap. 10. 7. The great body of her wealth and sub stance, of which the people have been robbed by false pretences, shall be ap propriated to feed the poor. Burn her with fire — The penalty of incest, Lev. xx, 14, and of unchastity in a priest's daughter, Lev. xxi, 9. In tois woman the harlot shall be burnt away and the bride of Christ shall appear in her place. His will — That she should be permitted to fill the measure of her iniquities. The words of God — The prophetic predictions, especially of Daniel vii. These ten horns, or kingdoms, have a wonderful significance in prophecy. They first appear in the ten toes of Daniel's image, proceeding from the Roman logs of the image. Then they are verified and enlarged, Dan. vii, 7, as the ten horns growing from the head of the Roman beast, defined (ver. 33) as ten kings=kingdoms to be de veloped out of the Roman empire. Next we have the ten horns (with the seven heads) of toe pagan-Roman dragon. This is repeated in toe papal- Roman beast, xiii, 1, reiterated xvii, 1, and here, ver. 12, the ten horns are ex pressly defined as ten kings=king- doms not yet organized, but which will come up from the Roman em pire, and, first uniting with the Roman harlot, ultimately destroy her. Looking into secular history for these ten nations, as emerging from the downfall of the old Rome, we are startled to find the constant tendency of the European nations to a decimal number. This is shown by earlier and later writers, Romish and Protestant 450 REVELATION. A. D. 95. fulfilled. 18 And the woman which thou sawest 'is that great g Chapter 10. 19. Elliott gives such lists "by Jerome, Machiavelli, Bossuet, Mede, Sir Isaac Newton, and Bishop Newton. Elliott himself furnishes a list which seems preferable to any by his predecessors. It stays within the Western Empire ; it is posterior to the disappearance of the imperial power ; it is made up of Teutonic governments ; it contains a three w hieh (in accordance with Dan iel's prophecy) impeded for awhile the growtn of the power of the pope, but were finally abolished and made part of his patrimony. Elliott selects the year A. D. 531, and finds the follow ing ten kingdoms on toe platform of the Western Roman Empire : "the An glo-Saxons; the Franks of Central, Allman Franks of Eastern, and Bur- gundian Franks of South - eastern France ; the Visigoths, toe Suevi, the Vandals, toe Ostrogoths, in Italy ; the Bavarians, and the Lombards — still ten in all." Of these three were nigh and obstructive neighbours to the pope at Rome ; namely, the Vandals in Corsica and Sardinia, the Ostrogoths in Cen tral Italy, and toe Lombards in North ern Italy. The Vandals and the Os trogoths were conquered by the East ern Emperor Justinian, erected into the Greek exarchate of Ravenna, and af- erward given to the pope. Lombardy held out until the eighth century, an impediment to toe papal power, when it was conquered by Charlemagne and given to the Roman See. These three kingdoms became " the patrimony of Peter." Elliott well notes that, in spite of frequent variations of number, ten has been toe ever-recurring number of Europe ever since. To this effect he quotes Gibbon, Whiston, and Cunning- hame. To these we may add toat Schlogel, a convert to Romanism, in his " Philosophy of History," (re-pub lished by Appleton,) about forty years ago reckoned ten kingdoms as consti tuting the modern system of Europe. But apocalyptic thought makes pro visions for world-wide extensions as city, r which reigneth over the kings of the earth. r Chapter 12. 4. time advances. The local Jerusalem, symbolized as the true Church, becomes universal, and so Babylon, as toe anti- Church. The Roman-papal beast ex pressly includes all the preceding anti- christianities in her descent to per dition. Note verse 11. As the apoc alypse draws toward its close its geo graphical area seems to enlarge from tlie limits of toe Roman empire to the en tire surface of our globe. The " na tions " of xix, 15, and xx, 3, 8, and " the kings of the earth " of xix, 19, must be taken in their widest exten sion ; and it is the whole human race of all ages that finally appears before the throne, xx, 11. And we seem easily bridged over this enlarging pro cess by the double meaning (specified in our Introduction) of the word " ten." From its literal count of the nations oi the Roman empire it may emerge into its symbolical universality, and become truly world-wide. In this full sense the people of America are of the ten nations. And all the peoples of both hemispheres are clearly included in " the nations " after toe ten is dropped. 18. The woman... is that great city — The harlot is Babylon, and Baby lon is toe beast, for all throe are differ ent aspects of the same one antichrist. Yet the woman survives the city and the beast survives both, xix, 20. We refer the Babylon-symbol to too politico-ecclesiastical organism of tois ever-enlarging antichristic system — a system which finds its immediate sym • bol in Rome as the seventh head, but its inherited totality symbolized in the eighth. Note verse 11. It is secular and ecclesiastical Cesarism; which, essentially pagan and atheistic, usurps the place of tho true Kin^> and tyrannizes over the consciences and rights of mankind and subjects them to the despotism of antichrist. The harlot symbol is that unity of corrupt doctrine with corrupt charac ter and conduct once eminently belong ing to the ancient Baal system, (see note on ii, 20,) by which whorodom, A. D. 95. CHAPTER XVin. 451 CHAPTER XVIII. AND "after these things I saw another angel come down from heaven, having great power; band the earth was lightened with his glory. 2 And he cried mightily with a strong voice, saying, c Biby- lon the great is fallen, is fallen, oCh.17.1. b Ezek. 43. 9. eIsaU3.19; 21.9; Jer.51.8;ch.l4.8. tilsa.l3.21;21.8;34.14; Jer. united with dogma, became a common name for a false and corrupt religion ism. This harlotry is a compound of false theology with a debauchery and depravation of mind and manners. The organic combination falls first, has fallen, and is falling. Men are gaining freedom of conscience; and religious despotism, with its religious wars and inquisitions, is going down by force of right asserting itself. But the purification of thought and life, the banishment of false theology and of all practical depravities and vices, social and individual, is a later reforma tion. Its fullest earthly completion will not be attained till Satan himself is bound and banished, and the millen nial reign is inaugurated. CHAPTER XVHL 4. Song of triumph over the ac complished destruction of Baby lon, 1-24. 1. And — After toe full completion of the account both of Babylon's fall and the harlot's destiny, our seer finds the moment for giving the triumphal rejoicing upon the victory separately over each. This entire chapter is oc cupied with the triumph over the cap ital; nearly half of the next chapter over the harlot The fact that most of the verbs af ter verse 3 are in the future has be guiled the commentators into the idea toat " the great city " is not demol ished in chapter xvi. Thus Alford says, "The seer does not see the act of destruction," which is in itself ante cedently, a very improbable supposi tion, and contradicted by the whole narrative of toat chapter, as our notes, perhaps, have shown. These interpret ers overlook the dramatic character of and dis become the habitation of devils, and the hold of every foul spirit, and ea cage of every unclean and hateful bird. 3 For all na tions ' have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, &and the mer- 50.39; 51. 37.— e Isa.14. 23; 34.11 ; Marko. 2.3. /Chap. 14. 8; 17. 2. — g Verses U, 15; Isa. 47. 15. this paean ; the frequent preterites toat remind us that the event is really past ; the numerous instances in which the future tense really describes the long future desolation and woe consequent upon the past downfall ; and that in a large share of toe chapter the futures are uttered from toe standpoint of the ancient prophets, and are simply the triumphant applications of the male dictions upon old Tyre and Babylon to Babylon toe new. a. An announcing angel proclaims the past downfall and prospective permanent desolation of Babylon, 1-3. After these things — After John's return from his visit to the wilder ness to obtain a view of the harlot ; see last chapter. He returns, as ap pears by xix, 4, to the temple, the scene of chapter iv, where are toe throne, the elders, and the "four beasts." Earth was lightened with his glory— A beautiful image.. So luminous was his person that the earth was made luminous around him. 2. He cried. . .with a strong voice — As announcing a stupendous event I The words that were prophecy in xiv, 8, are now become history. Dev ils — Demons. See note on xvi, 14. The idea occurs more than once in Scripture — and we do not know that it was an illusion — that there are invisi ble as well as visible beings to whom solitudes and desolations are a conge nial abode. If devils haunt human society, why may they not haunt tho deserts? Perhaps tho devils which seduced the living populations of Bab ylon still haunted the scenes after toe populations were no more. Hateful bird — Averse from tho society of man, and at home amid damp and des olation. 452 REVELATION. A. D. 95. chants of the earth are waxed rich through the ' abundnnce of her del icacies. 4 And I heard another voice from heaven, saying, hCome out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. 5 'For her sins have reached unto heavsn, and kGod hath remem bered her iniquities. 6 'Reward her even as she rewarded you, and double unto her double according to her works: min the cup which she hath filled, "fill to her double. 7 "How much she hath glorified herself, and lived deliciously, so 1 Or, power. h Isa. 48. 20 ; 52. 11 ; Jer. 50. 8; 61. 6, 43; S Cor. 6. 17. i Gen. 18. 20, 21 ; Jer. 61. 9 ; Jonah 1. 2. k Chap.16.19. 1 Psa.137. 8; Jer. 50. 15.29 ; 51. 24, 49 ; 2 Tim. 4.14 ; chap. 13. 10. - — Ml Chap. 14. 10. b. Celestial rehearsal of the ancient menacing predictions, as having been now fulfilled in Babylon's downfall, 4-8. 4. Voice from heaven — Wo might conceive this voice to come from an impersonation of ancient prophecy. We might suppose it an expression from the body of the old prophets in heaven. Come out of her — Quoted from Jer. li, 45. My people— Com mentators, not realizing the dramatic nature of this interlude, are puzzled to know who utters this my. Stuart says, it is " the Saviour." Alford says, it is " an angel speaking in the name of God." But what authority for at tributing the voice to " an angel ? " Very plainly it is a celestial quotation from the old prophet who spoke the words of Jehovah. Her plagues — Alluding, of course, as also verse 8, to the seven last plagues of chap, xvi, which have passed. For oven those who deny toe literal totality of the ruin in xvi, 19-21, admit the priority of toe plagues to the song of this chapter. 5. Reached unto heaven — Not merely in their "cry," or rumor, but in tlieir accumulating heap, rising, like the tower of Babel, with a ¦' top unto heaven." Gen. xi, 4. Remembered — A clear referenco to xvi, 19 ; another reference to the past event. much torment and sorrow give her: for she saith in her heart, I sit a p queen, and am no widow, and shall see no sorrow. 8 Therefore shall her plagues come » in one day, death, and mourning, and famine; and ' she shall be utterly burned with fire: "for strong it the Lord God who judgeth her. 9 Aud 'the kings of the earth, who have committed fornication and lived deliciously with her, "shall bewail her, and lament for her, v when they shall see tin- smoke of her burning, 10 Standing afar off for the fear of her torment, sav- HChap. 16. 19. OEzek. 28. 2, 4c. 2>Isa. 47. 7, 8; Zeph. 2. 15. a Isa. 47. 9; verse 10. rChap. 17. 16. sJer. 50. 34; chap. 11. 17. t Ezek. 20. 16, 17 ; chap. 17. 2 ; verse 3. u Jer. 50. 46. V Verse 18; chap. 19. 3. 6. Reward ... rewarded you — A blending of Isa. lxi, 7, and Jer. li, 56. 7. I sit a queen — Quoted from Isa, xlvii, 7, 8. 8. Plagues — Note on ver. 4. One day — Modification of Isa. xlvii, 9. Re ferring here, not so much to their sud denness as to theh simultaneity in toe end. Most commentators understand that her plagues came gradually, and even in chronological order. Death . . .mourning. . .famine — The united consequence of her plagues. Burned with fire — Jer. li, 58. u. Portraiture (mostly in prophetic form) of her me.xantile and commercial desolations, 9-2C It would, of course, be physically impossible for kings in their foreign capitals, and merchants beyond sea, to behold, with bodily eye, the burning metropolis, and even be obliged co withdraw to a distance (verses 10, 15) for fear of being scorched. This close grouping, however, gives us a very viv id conception. Yet under this poetic parable of commercial desolation it is the overthrow of the Babylonic anti- christianily of all ages that is symbol ized. 9. Kings bewail the cessation of the alliance of debauchery and luxury; merchants weep for the loss of the | great market for their commodities. A. D. 95. CHAPTER XVIII. 453 ing, "Alas, alas, that great city Babylon, that mighty city! 'for in one hour is thy judgment come. 11 And rthe merchants of the earth shall weep and mourn over her; for no man buyeth their mer chandise any more : 12 ' The mer chandise of gold, and silver, and precious stones, and of pearls, and fine linen, and "purple, and silk, and scarlet, and all 'thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, 13 And b.cinnamon, and odours, and ointments, and frank incense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and Char- Mi Isa. 21.9: ch.14. 8. — -0> Vera.17,19. tfEzek. 27. 27-36; ver. 3: Zeph. 1. 11, 18. aCh. 17. 4. « I'rov. 8. 10. 2 Or, sweet. bi Cbron. 9. 9; Psalm 7. 17 ; Amos. 6. 6 ; John 12. 3, 8. 3 Or, 11. Shall — The speaker here adopts toe present tense, buyeth, as if de tailing what is truly now occurring over toe late ruin. At verse 15 the future is resumed; at verso 17 the preterite. 12. The enumeration, though irreg ular, to express the cumulative char acter of toe merchandise, or lading, as the word signifies, runs into spon taneous groups. Gold ... silver .. . precious stones. . .pearls — -The solid substances possessing an artificial value. Pine linen. . .purple. . .silk . . .scarlet — The costly array of the wealthy, noble, and royaL Thyine or citron wood. Vessels, or any im plements, of ivory. . .wood. . .brass . . . iron . . . marble — The furnitures of most costly material. 13. Cinnamon . . . odours . . . oint ments, and frankincense — The most refined perfumeries. Wine. . .oil. . . fine flour . . . wheat — Luxuries of drink and food. Beasts — Of burden. Sheep. . .horses. . .chariots. . .slaves — Or, as Stuart well renders, grooms. Mostly tho means of con veyance. And souls of men — Tho phrase in Kzck. xxvii, 13, rendered in our translation " persons of men," is literally, in tho Hebrew, " souls of men," who, as being iots, and 'slaves, and "souls of men. 14 And the fruits that d thy soul lusted after are departed from thee, and all things which were dainty and goodly are de parted from thee, and thou shalt find them no more at all. 15 "The merchants of these things, 'which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, 16 And saying, Alas, alas, that great city, ' that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! 17 h For in one hour so great riches is come to nought. And 'every shipmaster, and1 all the company in ships, and sailors, bodies. c Ezek. 27.13. d Nam. 11. 4,34; Psa. 78.18; 1 Cor.10.6. e Ver. 3,11. — -./'Hos. 12. 7, 8! Zech. 11.5; Acts 16.19. g Ch. 17. 4. AVer. 10. i ilsa. 23. li; Ezek. 27. 29. then "traded," were clearly slaves. The same phrase is used by St. Paul, (Rom. ii, 9,) " every soul of man," in an ele vated sense ; and it is here used with an aggravating and condemnatory em phasis. 14. In this verse the second person thee, indicating direct address to Bab ylon, seems to be resumed from the thy of verse 10, having been inter rupted by toe list of merchandise in the intervening verses. Fruits that thy soul lusted after — Literal Greek, the harvest of the desire of thy soul. An harvest probably does not refer to fruits, but means toe ingathering of all the above enumerated luxuries. Dainty — Radically means, fat, and is so rendered by Alford, and would then seem to refer to animal foods. But more probably the secondary meaning, derived from the smoothness of a fat surface, is glossy or varnished, and is here applied to furniture. Dainty and goodly may be rendered glossy and glittering ; and that, indeed, would preserve the alliteration really existing in the Greek words. 17. Enumeration of the various ma rine mourners. Shipmaster — Tho helmsman who steered, and was, gen erally, also the ship captain. Company 454 REVELATION. A. D. 95. and as many as trade by sea, stood afai off, 18 kAnd cried when they saw the smoke of her burn ing, saying, ' What city is like un to this great city ! 19 Aud m they cast dust on tlieir heads, and cried, weeping and wailing, say ing, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! "for in one hour is she made desolate. 20 ''Rejoice over her, thou heaven, and ye holy apostles and prophets; for PGod k Ezek. 27. 30, 31 ; verse 9. 1 Chap. 13. 4. »; Jcsh. 7. 8- 1 Sam. 4. 12; Job 8.12: Ezek. 27. 30. n Verse !• — o Isa. 44. 23 : 49. 13 ; Jer. 51. 48. in ships — Literal Greek, every one sail ing to a place; rendered by Alford, "Who saileth any whither." Stuart renders the phrase, " Kvery coaster," understanding those who do not put out to broad sea, but ply from place to place on the coast. They gath ered, perhaps, the commodities to be shipped in larger craft to toe met ropolitan market. Trade by sea — Literal Greek, whoever work the sea; as if taking caro, comprehensively, that all should be included. 18. Saw the smoke of her burn ing — Too distant to see toe flame. 19. Cast dust on their heads — The Oriental style of self-humiliation ; signifying that we are but dust, aud in the intensity of our emotions would humble ourselves beneath it. . Her costliness — Her munificence, by which she lived richly for herself, and paid liberally to her providers of supplies. 20. Rejoice — The divine voice closes its mercantile catalogue with a lofty jubilate. The downfall vf Satan's capital is a just penalty for her sins, and a salvation to the world. Thou heaven — From whicli this voice chanted its celestial interlude. The ungraceful thou is not in the Greek, which should be rendered, O heaven. The heaven addressed consists of the classes next named in toe verse, whose chorister the voice is. Holy — Not an adjective, belonging to apostles, but a noun, saints. The three classes, saints, (or the body of Christians,) hath avenged you on her. 21 And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, iThus with violence shall that great city Baby lon be thrown down, and r sliall be found no more at all. 22 "And the voice of harpers, and musi cians, and of pipers, and trumpet ers, shall be heard no more at all in thee ; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard p Luke 11. 49, 50 ; chap. 19. 2. g Jer. 51. 64. r Chap. 12. 8; 16. 20. s Isa. 24. 8; Jer. 7. 34; 16.9; 25. 10; Ezek. 26. 18. apostles, and prophets, are those in and constituting the heaven first named. When John wrote, in the time of Domitian, all the apostles but himself had probably deceased. Prophets — Of whose ancient predic tions tois voice is a grand reverbera tion. Avenged — For this Babylon takes in the whole line of antichristic empires, including those under whom the ancient prophets predicted and suffered. Thus this mournful inter lude closes in a climax of triumph. d. Mournful picture of the silence by day, and the darkness by night, within the city home, 21-24. 21. And — In the present paragraph there is not a verb in toe future tense, except one, shall be thrown down. This is future, because it is a quotation from Jer. li, 63, 64, where a similar throwing of a stone into the sea illustrates the downfall of ancient Babylon. All the other verbs of the passage are in the (aorist) past tensa No more at all — This solemn expres sion of perpetual ruin is seven times uttered in this paragraph : the symbol number of absolute divine complete ness. 22. The three silences — of music, of manufacture, aud of sustenance. Harpers, on the chords; musicians, vocalists; pipers, flute-players ; trum peters, with rousing martial music. Craftsman. . .craft he be — Literally, the artisan of every art. Sound — Greek, voice of the personified millstone. A.D 95. CHAPTER XVIII. 455 no more at all in thee ; 23 ' And the light of a candle shall shine no more at all in thee; "and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for 'thy merchants were the great men of the earth. ; "for by thy sorceries were all na tions deceived. 24 And "in her was found the blood of prophets, and of saints, and of all that )' were slain udoii the earth. «Jer. 25. 10. « Jer. 7. 34; 1&9; 25. 10; 33. 11. 5 Isa. 23. 8. v> 2 Kings 9. 22 ; Nahum 3. 4 ; chap. 17. 2, 5. IB Chap. 17. 6. y Jer. 51. 49. . 23. No lamp shall illuminate the wedding chamber. For — The double for assigns reason for different things. First for imphes how great the desola tion ; for Babylonjs merchants were once princes; the second for implies toe justice of toe downfall; for she was the world' s corruptress. 24. Prophets — The prophets were slain by Rome only as she is identical with the antichrist of the Old Testa ment ages, with Babylon, and even with toe antichrist in the material, literal Jerusalem. And this is trans parently true of the last clause — all the good that were slain upon the earth. And toe fact that the Romish Babylon is type and inheritress of all the great antichristic systems, being the com plete beast of all the seven in one total eighth, explains the commercial fig ures imported into this bold chant. The city is figure of the profane, spir itual, and secular antichristic world- power. The theological and moral de bauchery of all the antichristic ages was identical with all their pomp and trade and commercial intercourse. Prophecy mingles them all in one, and consigns them to the same ruin. Thor: shall a new system arise, in which righteousness and purity shall reign. CHAPTER XIX. 5. Song of triumph over the de struction of the harlot, (1-5;) and the coming of the pure bride, 6-10;) l-lO. 1. And after these things — We re careful] v to note here, as at xviii. 1, Vol.. V.— 20 CHAPTER XIX. AND after these things "I heard a great voice of much people in heaven, saying. Alleluia! ''Sal vation, and glory, and honour, and power, unto the Lord our God : 2 Por "true and righteous are his judgments; for he hath judged the great whore, which did cor rupt the earth with her fornica tion, and dhath avenged the blood of his servants at her hand. 3 And a Chapter 11. 15, fi Chapter 4. 11; 7.10,12; 12. 10.— c Chapter to. 3 ; 16. 7. d Deut. 32. 43 ; chapter 6. 10; 18. 20. these explicit declarations of consecu- tiveness. The jubilations of this com ing paragraph are not to be confused with those of toe last chapter, which are closed. The last chapter celebrates the overthrow of the city ; this para graph the destruction of the great whore. Hence we must not (as Diis terdieck) literally identify too harlot with secular and material Rome upon the Tiber. Much people — Much mul titude of saints and angels. Alleluia — Greek form of too Hebrew hallelujah, praise Jehovah. Its euphony in Eng lish, together with its sublime import, has made it a vocal favourite with joy ous Christians. Salvation . . . God — A rapturous exclamation; rightly translated by Stuart, " Hallelujah 1 the salvation, and glory, and power, of our God." Atrinal ascription to the Triune. 2. Hath avenged — In accordance with the prediction of xvii, 16, 17, that she should be destroyed by the ten horns ; her flesh bo eaten," and her body burned. That was prophecy : this is jubilant history. At her hand — Quoted from 2 Kings ix, 7. " That I may avenge the blood of my ser vants the prophets, and the blood of all toe servants of tho Lord, at tho hand of Jezebel." Jezebel is type of this harlot. Note, ii, 20. The preposition at, here, is in toe Greek from. Alford well explains it: "The vengeance is considered as a penalty forced out of the reluctant hand." This is preferable to Stuart's rendering, " Hath avenged the blood of his servants [shed] by her • hand." 456 REVELATION. A D. 95. again they said, Alleluia! And "her smoke rose up for ever and ever. 4 And ' the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, ^Allien; Alleluia! 5 And a voice came out of the throne, saying, h Praise our God, all ye his servants, and elsa. 34. 10; chap. 14. 11; 18. 9, 18.— /Chap. 4 4, 6, 10 ; 6. 14. g I Chron. 16. 36 ; Neh. 5. 13 ; 8. 6 ; chap. 5. 14. h Psa. 134. 1 ; 135. 1. 3. Again — A new outburst of praise after a pause. Rose up . . . ever — " The original imagery," says Stuart, " is taken from the destruction of Sod om and Gomorrah. As thoy had al ready become a perpetual desolation, so should spiritual Babylon be." We may note that the past tense, rose, makes it seem as if the for ever and ever had passed. The real meaning seems to bo, that the smoke rose up with a for ever and ever, toat is, a fixed perpetuity to it. 4. To the song in heaven there now com es a profound response. It is from the twenty-four elders and from the four living ones, who commenced their session at chapter vi. The elders rise from their seats and prostrate themselves before the throne. They give their responsive amen, and a third utterance, to toe alleluias of the great voice in heaven. 5. Voice came out of the throne ¦ — Commentators differ as to whose was this voice, the throne. Stuart thinks it was the Messiah ; and for the words our God, as from him, Stu art quotes as precedents John xx, 17 ; Hob. ii, 11, and Rev. xviii, 4. Against this view Alford protests. Wo ven ture to ask, Why was it not the voice of the throne itself? In vii, 13, we have, "A voice from the four horns of the altar ; " and in xvi, 7 there is a voice from the altar, which Alford rightly intetprcts as the altar itself becoming vocal. This would add plausibility to Wordsworth's attribut ing toe words in xi, 1, to tlie " reed," which the literal wording of tlie Greek " requires. 6. The responsive song has now < ye that fear him, ' both small and great. 6 k And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thun- derings, saying, Alleluia! for 'the Lord God omnipotent reigneth. 7 Let us be glad and rejoice, and give honour to him: for '"the mar- iCh. 11.18; 20.12. £Ezek. 1. 24 ; 43. 2 ; ch. 14.2. 2 Oh. 11.15,17; 12.10; 21.22. mMatt. 22.2; 25. 10 ; 2 Cor. 11. 2; Eph. 5. 32 : ch. 21. 2, 9. come to a climax. First,""there was a great voice from heaven ; then, a re peat; third, a response from the el ders ; fourth, a response from the throne ; and last, this universal voice as of waters and thunderings, in which the seer is drowned. Reigneth — Aorist, has reigned. That is, has acted tlie king — has decisively ruled in destroying toe harlot ; for that is too theme of all these responsive chants. 7. The marriage of the Lamb — By the association of contrast tho thought turns from toe harlot to tho pure and holy -wife. Nevertheless, too immediacy of toe time-words here is no proof that the marriage of chap. xxi, 9 (and so the second advent) is literally close at hand. Even in our Lord's day on earth (Matt, xxi, 1-10) that marriage was " ready," and the invitations were sent forth. That is, men are now invited to the New Jeru salem, irrespective of time. And so the justification of the believer is a marriage supper, ii, 20. And so, in different stages, both the sanctification of the Church and her glorification is a divine marriage. Mr. Glasgow, however, calls atten tion to tbe fact that the marriage and tlie marriage supper are two entirely different things. He avers that in every instance in the Now Testament the word ycijtoc, wedding, refers, not to tlie marriage ceremony but to the feast, which was often some days af ter. Tho marriage at Cana was the marriage feast, not the actual wed ding. Jesus, by his incarnation, bo- came the bridegroom, (since John was tho friend of the bridegroom,) as ap pears by John iii, 29. So that whilo A. D. 95. CHAPTER XIX. 457 riage of the Lamb is come, and his wife hath made herself ready. 8 And "to her was granted that she should be arrayed in fine lin en, clean and ' white: "for the fine linen is the righteousness of saints. n our article on " Millennial Tradi tions," in ton Methodist Quarterly Re view for July, 1843. In his commentary on the Apoca lypse, Mr. Glasgow has some ingeni ous methods of disproving the danger of millennial over-population. The foar of some is, that in 360,000 years of peace and prosperity the earth would bo over-stocked with inhabi tants. Glasgow first quotes many beautiful texts to prove the future in creased fertility of the earth. " The wilderness shall be a fruitful field." " I will plant in the wilderness the shittah-tree, and the myrtle, and the oil-tree." " lie will make her wilder ness like Eden, and her deserts like the garden of the Lord." "Break forth into joy, ye waste places." " The wilderness and the soli tary place shall be glad for them, and the desert shall rejoice and blossom as the rose." The mountains, deserts, and morass es, may be, he thinks, rendered a fer tile plain, and the earth become a gar den by geological changes, by a better distribution of waters, and a diffusion, truly possible, of warmth over the Arctic regions. Nay, there are sup- posable methods by which the orb of the earth may be enlarged and furnish a larger area of life. In all which, he professedly and carefully states what may, and, for aught science can show can, be; not what certainly will be. The latest conclusion of science seems to be that the area of land is continu: ally gaining upon the ocean. But the most valid solution of this difficulty lies in what are now the known laws of population. In toe animal creation it is found, largely, that low life is enormously prolific, and high life chary of over-population. The fishes spawn and the insects breed in trillions while toe lion aud elephant are generating a score. So also among mankind the poor, ignorant, and mis erable are prolific, while the higher classes, the rich, tlie aristocratic, and the intellectually and morally cultured classes tend to sterility. The nobility of England would die out were it not re plenished from the commons. People wlio have few resources for enjoyment fall back upon the animal and domestic 468 REVELATION. A. D. 95 7 And when the thousand years are expired, "Satan shall be loosed out of his prison, 8 And sliall go o Verse 2- ¦> Verses 3. 10. gratifications within their reach. As the higher faculties find full play in a variety of directions, these enjoyments are often deserted. As the passions of mankind become regulated, fecundity becomes moderate, and a perfectly bal anced race would never over-populate toe earth. The new rebellion of Satan— closed by his destruction, 7-10. 1. Are expired — It is interesting to note how the seer bridges us over the period of the thousand years in less than an hour. His own posi tion remains, the same as in xix, 4, in presence of the royal state of iv, 11. In describing the millennium, he re peatedly changes the tense ; sometimes predicting in the future, and sometimes describing or narrating as in toe past. Shall be — Will be ; the simple future, as also in next verse. Why is Satan loosed? We might, also, ask, Why was he first permitted to enter Eden ? Which resolves itself into the gener al question, Why is evil allowed in toe universe ? Why the possibility of, or toe agent's freedom to, sin ? Why al low free agency, tried virtue, penalty for guilt, or reward for virtue ? Be cause a system of free-agents, a moral system, a probationary system, is su perior to and better than a system of pure moral machines. But, in the present case, doubtless, an age had ar rived when toe free tendencies to apos tasy called for Satan, as apostate Is rael called for a king, whom God granted in his wrath. And if it be briked how so pure an age could apos tatize, we may ask in reply, How could the first angels rebel ? and how could our first parents fall? The most perfect free-agent in a scene of temptation, is one with whom it is easy to keep right with care. Hence we cannot be sure that in the millen nium there will be no exceptions to the general rule of holiness. 8. Go out — The last revelation of out p to deceive the nations which are in the four quarters of the earth, 'Gog and Magog, r to gather ¦». 1. r Chap. 16. 14. antichrist. It is toe revelation that precedes the second adveDt Deceive the nations — Note on xiv, 5. Prob ably by taking a religious form, and erecting a hierarchy and becoming a pontiff, thus reviving the pre-millennial popebt. Vet, as we are informed in 2 Peter iii, one form of the deception will be a denial of the reality of a sec ond advent, based on an infidel scepti cism. And yet, while infidel to Christ and his second advent, the nations may be faithful to the renewed pontifi cate and spiritual empire of the drag on, who emphatically deceives them into a belief of his Messiahship. And here it may be noted, that the prefix anti signifies not only opposition but instead of; so that antichrist signifies not merely an opponent to Christ, hut a substitute Christ; just as anti-pope signifies a false claimant to be pope. The result will be apostasy, perse cution, irreligion, vice, and misery. Four quarters of the earth — The symbolic Jerusalem — the beloved city of next verse — is assumed as the centre ; and from all the four points of the compass tho hostile forces are sees advancing. That is, the true Church of tho period will find itself in the midst of a growing scep ticism, vice, and persecution, rising in all parts of the world, and bearing down upon herself. Gog and Ma gog — An invasion shadowed by toat described by Ezekiel xxxviii and xxxix. That invasion was led by Gog and Magog from the north countries, but it received cooperation from all quarters; from Persia on the east, from Ethiopia and Libya south, and from Gomer, west. In tlie tenth chapter of Genesis Magog is classed among the sons of Japhet, aud, there fore, represents here the Japhctites, (Caucasians,) or Gentiles. And as in the apocalypse the Jews represent true Christians — as Jerusalem here represents the true Chureh — so Gen tiles are antichristic, and assailants of A. D. 95. CHAPTER XX. 469 them together to battle: the num ber of whom is as the sand of the sea. f> * And they went up on the breadth of the earth, and com passed the camp of the saints about, and the beloved city: and tire came down from God out «Isa. & 8; Ezek. 38. 9.16. 1 Verse 8. the righteous cause. Gog, according to Ezekiel, is " prince " of Magog. St John here uses imagery known to toe old Jewish doctors. Thus the Jerusalem Targum upon Num. xi, 27, says : " At tlie close of the last days Gog and Magog and their armies shall go up to Jerusalem, and shall fall by the hands of Messiah, and seven years shall the children of Israel burn their arms." And Avoda Sara, i: "When they shall see the war of Gog and Magog, toe Messiah shall say unto them, For what have you come hith er? They will reply, Against the ' Lord and his Messiah." Sand of the Bea— Wonderful it is how numerous are the devotees of infidelity in trying times. 9. Went up — These hosts from all parts of the earth are concentrating upon Jerusalem. Breadth of the earth— The earth visible to the seer is a vast surface, with four corners, or compass points, and over the plain toe armies from every point are mak ing themselves visible. Camp — The heroic body of champions and defend ers of the faith. The beloved city —Not the " New Jerusalem," for that is yet to come down " out of heaven," xxi, 2 ; nor the old Hebrew capital ; but the mystic Jerusalem, the true Church, the antithesis of tlie mystic Babylon. She is at this period the earth's centre, and upon her are gath ering from all the horizon the hosts of Satan. Fire . . . devoured them — As it once did Sodom. And now is ful filled St. Paul's wonderful prediction of toe Man of Sin. See our notes on 2 Thess. ii, 6-9. This is the final pa rousia of Satan preceding the second advent As before the millennium autichrist was consumed "by the breath of his mouth," so here ho is destroyed by "tlie brightness of his of heaven, nnd devoured them. 10 'And the devil that deceived them was cast into the lake of fire and brimstone, "where the beast and the false prophet are, and vshall be tormented day and night for ever and ever. ?iChap, 19.20.- iChap. 14. 10,11. coming " — blazing forth in devouring fire. Even Romanistic interpreters admit tois future antichrist. Just bo- fore toe great white throne appears antichrist is consigned to gohenna. There was no need of trial and sen tence for him. 10. Beast and false prophet — Of this antichristic triad two are allegor ical persona, and the third only a liter al. It might seem toat their fate must be literal cessation of existence, and no consciousness of torment. The for ever and ever, literally taken, can only signify toat for them there should never be reversal of their doom. Yet, as figurative persons, they are figura tively held to suffer, as truly as to be slain, in toe last chapter; and so their doom is ideally held to be eter nal. Say and night — Figuratively representing ceaselessness, even after day and night have forever ceased. THE FINAL JUDGMENT AND AWARDS, 11-xxli, 5. 1. The throne, the resurrection, and vanishing earth, 11, 12. As we approach the great finalities a change seems to be made in the mode of representation from tho symbolical to the more exactly pictorial. Truths are exhibited less by representative images and more by literal presenta tion. But, 1. This is rather a differ ence of degree than of kind. A sym bol is selected, usually, for some re semblance by which it suggests toe symbolized object. A picture, there fore, is only a symbol with an in creased amount of resemblance, even until it becomes an exact pictorial likeness of the object. 2. When we come to toe last events, symbols grow difficult to comprehend, and direct pic ture becomes necessary. Even then the picture becomes the best repre- 470 REVELATION. A. D. 95. 1 1 And I saw a great wliite throne, and him that sat on it, from whose face w the earth and the heaven fled away; 'and there was found no place for them M> 2 Pet. 3.7, 10, 11; chap. S y Chap. 19. 5. sentation of the fact for as, in our pres ent earthly state. What obliges the interpreter to view this exhibition of last things as approaching so near to an exact likeness as to be essentially a literal description of supernal events and objects is the correspondence with other passages of Scripture, whicli are to be held literal, unless we would lose all certainty of interpretation. John's pictures of toe finality, while more Symmetrically pictorial, agree with those of Christ, (John v, 25-29; Matt, xxv, 31-46;) Paul, (1 Cor. xv, 22-28; 2 Thess. i, 7-10;) Peter, (2 Pet. iii, 7, 10, 12, 13;) John, (Rev. vi, 12-17 ;) and James (v, 3, 7). 11. I saw — Prom what standpoint did the seer behold the throne ? See note xxi, 5. Great white throne — " Great," says Bishop Newton, "to show the largeness and extent, and white to show the justice and equity, of the judgment." Him that sat on it — " None other," says New ton, " than the Son of God, for (John v, 22) the Father hath committed all judgment unto toe Son." And this entire passage is to be identified with Matt, xxv, 31-46. The great white throne here, is tho throne of his glory there. And each entire pas sage supplements the other. This excludes the great pre-millennial er ror of imagining xix, 1 1-21, to be the judgment-advent. From whose face — Homer's image of Jupiter sitting upon his throne, nodding with his am brosial curls, and shaking all Olympus with his nod, has been admired for its .sublimity. But how small its imagery compared with this enthroned One, from before whose face creation flees ! Earth. . .fled — Hence, a new heaven and a new earth appears at xxi, 1. No place for them — The apparent meaning is, not that the face of the earth is changed and renewed; but 12 And I saw the dead, Ismail and great, stand before God; sand the books were opened : and anoth er "book was opened, which is the booh of life: and the dead were sDan. 7. 10. a Psa. 69. 28; Dan. 12. 1; Phil 4.3; chap. 3. 6; 13. 8; 21.27. toat toe very solid globe itself vacates its place and disappears. This im plies not annihilation, but removal and departure of the old, and substitution of the new. And this seems to coin cide with 2 Peter iii, 10,." the heaveDS shall pass away with a great noise." See note there. 12. Dead... stand — Not that they were dead and standing- at the same time. Just so it is said. Matt, xi, 5, " the lame walk, the deaf hear ; " not that they were deaf and hearing at the same time: but toe previously deaf now hear ; and so the previously dead now stand. Tliis presupposes the one uni versal resurrection (seever.13) declared by the Lord's mouth, as related by this same John in his Gospel, v, 28, 29. The dead implies the universal dead ; small and great implies every individ ual. Before God — True reading he- fore the throne ; identical with " the throne of glory " of toe " Son of man," in Matt, xxv, 31. But the received reading God would not contradict the idea that it was visibly God tho Son, to whom, indeed, tho office of judging is committed. The books —The volumes both of the human and of the divine memory. These form a perfect uni versal human history, read by the eye of omniscience by the light of a blaz ing world, in the ears of the human race. Physiological facts render it probable that the human soul never truly forgets any idea once impressed upon its memory. So Byron: — " Each fainter trace that memory bclds So darkly of departed years, In one broad plance tlie soul heholds, And all that was, at once appears." Besides the record-books of the facts of human histories — the universal particular biographies — there is anoth er book. There is a "double-entry;" one of facts condemning or justifying; tho other a register of the true citizens A. D. 95. CHAPTER XX. 471 judged out of those things which were written in the books, ''ac cording to their works. IS And the sea gave up the dead which were in it; "and death and ' hell delivered up the dead which were iu them : d and they were judged every man accord ing to their works. 14 And b Jer. 17. 10: 32. 19; Matt. 16. 27; Rom. 2. 6; chap. 2. 23; 22. 12; verse 13. a Chap. 6. 8. 1 Or, the grave. of the New Jerusalem. The record of the name in the book of life decides the ease, but that record is. verified and sustained by the books of mem ory. Judged — Their eternal destiny decided. Works — The deeds done in the body. For there is a truth in the doctrine that we are justified by works. 2. The final penal award— the lake of fire, 13-15. 13. The sea gave up — Even while the heaven and earth are ii6eing in flames beforo the throne, the sea sur renders the myriads who have perished in its waves. Death and hell (Itades) — From three sources do the dead, body and soul, come forth. From the sea and from death (by land) come their bodies ; from hell or hades, (tho inter mediate state of disembodied spirits,) come their souls. How unhappy here the term hell is for hades is illustrated by the fact that it was the abode of the blessed as well as of the unholy souls. It included Paradise as well as Tartarus. Judged — Solemn and em phatic repetidon of closing clause of last verso. 14. Death and hades — Not person ification, but the submergence of the two conditions in the dark finality is expressed. Condemnation of both is implied ; for both are the results of the fall ; since without tlie fall man would have passed into the glorified state without death or an intermediate state. Death is a disorganization of the man into two parts ; and hades is a contin uation of that separation and a deten tion from full final bliss. Lake of fire — The most awful thought that Vol. V.— 30 e death and hell were cast into the lake of fire. 'This is the second death. 15 And whoso ever was not found written in the book of life ewas cast into the lake of fire. A CHAPTER XXI. ND "I saw a new heaven and d Verse 12. el Cor. 15. 26, 54, 53. :/' Ver. 6 ; chap. 21. 9. g Chap. 19. 20. a Isa. 65. 17 ; 6ii. 22 ; 2 Pet. S. 13. can occupy the human mind. This is the second death — Alford well says, " As there is a second and higher life, so there is also a second and deeper death. And as after that life there is no more death, (chap, xxi, 4,) so after that death there is no more life. Verse 10; Matt xxv, 41." There is a death less life, and a resurrectionless death. 15. Book of life — There was no book of death. Heaven has a glorious citizenship, and a glorious census-book of its citizens. But gchsuna is an an archy, without record and without citizenship. CHAPTER XXI. 3. The final glorious award— the new heaven and earth, l-xxii, 5. a. Visible descent of the New Jerusa lem to the new earth, 1-4. 1. And — Tho old world — this our present earth — disappeared before toe approach of the judgment throne, (xx, 11.) The new celestial earth now forms the visional scene. Over its broad surface sin and pain are no more, and a sorrowless immortality reigns. But the greatest glory of the now earth is its central metropolis. It is not the old antichristic Babylon — quite the reverse; nor is it even the old Je rusalem, real or mystical, for that has gone with the old earth. But it is one which comes, in complete structure, down from God himself, from above the firmament. It is made up of ma terials the most glorious that thought can conceive. It is lighted, not by lamp or by sun, but by the glory of tho present divine Essence ; and as that neither faints nor fails, there is no night, but one ever-glorious day. Into 472 REVELATION. A. D. 95. a new earth: ''for the first he.w- b Chapter this, their divine metropolis, the na tions of tho saved over the universal surface bring, not trade and manufac tures, but their glory and honour. The immortal health aud youth of the heavenly populations is secured by toe following divino provision. In, as we may say, the city park, is the di vine throne. From its front goes forth a very broad street. And through the length of the street there flows a crystalline river, with rows of trees on each side. The fruit of this 1 treo and toe waters of this river are immortalizing. And as these flow from the throne so tho stream of man's heavenly perpetuity flows from the im mortal God. The description, and in deed tho whole apocalypse proper, closes at xxii, 5. I saw— The narrative is continu ous with the last preceding chapter. That is, it is a description, not, as some en and the first earth were passed maintain, of the gospel stato, com mencing with the first advent and closing with toe second; nor, espec ially, is it a picture of the thousand millennial years of Satan's imprison ment, as others maintain: tut it is a shadowing of the post-judgment eter nal state of toe blessed, the final glo rification — heaven. For, 1. Such is the proper assumption. The writer's order of narration must not bo changed but for good assignable reason. We hold it 'for a fixed law, toat the enii'-e train of events of the seventh trumpet is invariably consecutive, admitting of no transposition. 2. Death exists during the millennial period ; for it is not destroyed until {lie resurrection and judgment, xx, 14. But in these chapters death does not exist, ver. 4. These chapters, therefore, describe not the millennium, but the post-resurree- tion and post-judgment state. 3. If these two chapters aro supposed to de scribe the millennium of xx, 3-6, then the apocalyptic narrative closes very tamely with the eternal penalty of the wicked at xx, 15, with no correspon dent description of too eternal reward of the righteous. It possesses no well- rounded close, and a required antithe sis is lost On tho contrary, tho con secutive interpretation closes the apocalypse and the New Testament with a glorious termination. The Bi ble, which opens with the fall of man, closes with the final restoration. It finishes by leading us to, and leaving us in, glory. "Where should the word of salvation leave us but in heaven ? A new heaven and a new earth — A new land beneath, a new sky abova The land is seen and supposed, strotch- ing to an indefinite extent, and capa ble of being, in thought, a boundless, varied plain, or even a globe. No more sea — Diisterdieck collect! a cu rious variety of opinions as to there being no more sea in the new world. Besides those commentators who hold tl ie sea to bo a figurative term f or^eo- ples, Andreas held that the cessation of the difficulty of distant locomotion and A. D. 95. CHAPTER XXI. 473 away ; and there was no more sea. 2 And I John saw "the holy city, new Jerusalem, coming down from God out of heaven, prepared J as a bride adorned for her hus band. 3 And I heard a great voice out of heaven, saying, Be hold, ethe tabernacle of God is c Isaiah 5-2.1; Galatians 4.26; Hebrews 11. 10; 12. 22 ; 13. H ; chapter 3. 12 : verse 10. d Isaiah 54. 5 : 61. 10 ; 2 Corinthians 11. 2. of the necessity of navigation renders the sea needless ; Beda held that the sea would be destroyed by tlie final conflagration ; De Wette and Luthardt, that, as the old world sprang from water, the new springs from fire ; Ewald, that the idea of the abolition of tlie sea arises from horror of the sea in the minds of the inland peoples, as the ancient Israelites, Egyptians, and Indians; ZuUig.that paradise was with out a sea; Volkmar, that the sea and the abyss, or " bottomless pit," being connected, neither belong to the new state. Finally, Diisterdieck holds toat St John means simply that the sea dis appeared with the rest of the old world. Heaven, earth, and sea, he thinks, de parted together, and whether a new sea appeared in the new world or not is not said. Most of these opinions are consistent with each other, and we think correct. We agree with Diister dieck, that the triad, heaven, earth, and sea, disappear together ; but too spe cial phrase, and the sea was no more, seems to indicate that it had no exist ence in the new state. This accords with the other views; of Ewald, as to the ancient aversion to toe sea; of An dreas, that its navigation uses were no more ; and of Volkmar, that sea and abyss alike belonged not to the new system. 2. And I — To our seer who has been narrating the victory over Babylon, the harlot, the first thought to occur is the new Jerusalem, the bride. But after this first outburst he postpones the city to verse 9 ; while he stops to tell us (3-8) something about the coun try. From God — Of this city toe builder and maker is God. Out of heaven — Coming down from above with men, and he will dwell with them, and they shall be his peo ple, and God himself shall be with them, and be their God. 4 ' And God shall wipe away all tears from their eyes; and * there shall be no more death, h neither sorrow, nor crying, neither shall there be any e Lev. 26. 11, 12 ; Ezek. 43. 7 ; 2 Cor. 5. 16: chap. 7. 15. — -/Isa. 25. 8; chap. 7. 17. gi Cor. lo. 26, 54 ; chap. 20. 14. h Isa. 35. 10 ; 61. 3 ; 65. 19. the firmament by an opening in its vast visible concave. 3. And — The description of the re gion is dramatically given by a voice out of heaven, (3 and 4,) and by repeated utterances of the divine oc cupant of the thronej 5-9. Of tois heavenly land toe utterances declare that God himself is a present inhab itant ; toat no deaths or sorrows bur den its divinely salubrious air. Its in habitants shall be gifted with the wa ter of immortality, while all transgres sors shall be excluded from its pure society. * Great voice — An utterance from an unknown utterer, but from a heav enly source. Tabernacle — Or, tent. The allusion is to the Mosaic taber nacle in toe wilderness, where Jeho vah dwelt by symbol. On this new earth he will dwell in person. Shall be his people — His new, glorified, eternal Israel. For this is the heav enly Canaan, where all are Israel and all are Gentilo. The " hundred and forty-four thousand," and the " multi tude whicli no man could number " of chap, vii, are now united. The tribes and the nations are one : and all may, according to a divine order, enter into the twelve gates ; yet each tribal na tion, perhaps, into its own gate. 4. The present God makes all toe happiness of heaven. It is he who will wipe away all tears. No more death — For the resurrection took place previously to the great white throne, xx, 11, and death died at xx, 14. The inhabitants quaff immor tality from the river of life. Crying --Bather, outcry, from the oppression and violence of assailants. Pain — The healing leaves of tho tree ol life 474 REVELATION. A. D. 95. more pain: for the former things are passed away. 5 And ' he that sat upon the throne said, k Behold, I make all things new. And he said unto me, Write: for 'these words are true and faithful. 6 And he said unto me, mIt is done. "I am Alpha and Omega, the begin ning and the end. °I will give unto him that is athirst of the fountain of the water of life freely. 7 He that overcometh shall in herit 'all things; and rl will be his God, and he shall be my son. 8 i But the fearful, and unbeliev- iChap. 4. 2, 9: 5. 1; 20. 11. fclsa. 43. 19; 2 Cor. 5. 17. ZChap. 19. 9. m.Chap. 16. 17. n Chap. 1. 8 ; 22. 13. o Isa. 12. 3 ; 55. 1 ; John 4. 10. 14; 7. 37; chap. 22. 17. — -1 Or, these things. give perfect health. Former things — The pains, sorrows, deaths, and vio lences of the old world. b. Divine announcement of its blessed ness arid conditions, 5-8. 5. The throne — What throne ? Probably the throne of chap, iv, 2. That throne of revelation did not dis appear with the old earth, (note on iv, 11 ;) and the throne of judgment, (xx, 11,) appeared simply as one of the visional phenomena, just like any oth er symbol in the vision. The throne in the New Jerusalem (xxii, 1) has not yet appeared. The throne of revela tion, like tho angel of the last plagues, (xxii, 8,) continues to the close. New — This is the grand, final renovation. Write these words — Of this apoca lyptic revelation. This is a divine authentication of what the seer is bid- don to write. Note xxii, G. 6. And he — The sitter' upon the throne. It is done — The great plan and work of redemption are completed. Alpha and Omega — Without a be ginning or ending, he is tho origin and completion ot all things, as of this great plan. I will give — Tho divine speaker in those two versos describes the past and settled, in terms of the future: that is, he places himself at tlie origin, when tho conditions of sal vation.- were laid, utters them iu the future tense, and thereby describes too ing, and the abominable, and mur derers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in rthe lake which burneth with fire and brimstone : which is the second death. 9 And there came unto me one of ¦ the seven angels which had the seven vials full of tho seven last plagues, and talked with me, saying, Come hither, I will show thee 'the bride, the Lamb's wife. 10 And he carried me away "in the spirit to a great and high mountain, and showed me v that jpZech. 8. 8: Heb. 8. 10. gi Cor. 6. 9, 10; Gal. 5. 19-21 ; Eph. 5. 5 ; 1 Tim. 1. 9 ; Heb. 12. 14 ; chap. 22. 15. r Chap. 20. 14, 15. « Chap. 15. 1, 6, 7. — -2 Chap. 19. 7; verse 2. a Chap. 1. 10: 17. 3. v Ezek. 48; verse 2. fulfillment that has now and forever taken place. So in xviii, 4-2 1, (where see notes,) the accomphshed fall of Babylon is described in the future tense. 7. Overcometh — Against antichrist and the world. All things — Better reading, these things. 8. The fearful — The moral coward who overcometh not, because he shrinks from fight. Thousands are lost for want of exercising moral cour age against the persecutions and con tempt of tho world. Unbelieving — Who deny the reality of the battle and reward, and so never overcome. Abom inable — Guilty of unnameable vices. Sorcerers — Seducers, who win to crime by guilty fascinations. c. Description of the capital of the heavenly ewrth — the New Jerusalem, 9-21. 9. One of the seven angels — As tho millennium occurs between this and the last mention of tois angel, it was at least a thousand years ago in the event But in the narrative of the panorama it -was. perhaps, an hour. The bride, the Lamb's wife — The holy Church, whicli has- now passed through tho resurrection to her glori fied state. . Note xix, 1. 10. In the spirit — In tho visional trance. Great and high mountain — Not as the placo on whicli the city was xV. D. 95. CHAPTER XXI. 475 great city, the holy Jerusalem, de scending out of heaven from God, 11 "Having the glory of God: and her light was like unto a stone most precious, even like a jasper- stone, clear as crystal; 12 And had a wall great and high, and w Chap. 22. 5 ; verse S J Ezek. 48. 81-34. built, but as the standpoint of his sur vey of the city. So one gets a view of the old Jerusalem from the Mount of Olives. It would doubtless require a very high mountain to afford a clear view of this metropolis of heaven. Appar ently on a vast plain of toe heavenly land, it rose up before the seer a stu pendous luminous cube. It stood upon the surface 375 miles square, and tow ered up into the pure space 375 miles high! Of this cube the sides were jasper; a softly green transparency. And, as the divine Essence was cen tralized in the city, so this city cube was a vehicle of his glory which radi ated a soft, vernal day over this heavenly earth. It was a great Koh- i-noor, throwing light and life over toe celestial world. Of this cubic city twelve layers of precious stones formed the basement ; each layer of different hued radiance. So toat this basement presented to the eye so many horizon tal streaks of various brilliant colours. Into each of the four walls there op ened three lofty gates ; each gate made of one massive peari. The material of the solid city structure was a transpa rent gold, divided by streets and squares and places. No grander conception of the kind ever proceeded from the ge nius of poet or painter. And if toe ex traordinary height seems enormous, wo must remember that it is a capifoZ as well as a capitaZ. The angel-like citizens of the land of the resurrection, to whose will gravitation is subordi nate, have no difficulty with its lofty chambers ; and here may be laid up the books (xx, 12) of toe universal library, and the archives of the divine Sover eign over the nations of tois wide and odorious monarchy. = We have narrated in such order as had x twelve gates, and at the gates twelve angels, and names written thereon, which are tlie names of the twelve tribes of the children of Israel. 13 ' On the east, three gates; on the north, three gates; on the south, three gates ; and on if Ezek. 48. 31-34. might give a united impression of this cube-city. The seer, however, nar rates in the order that the perceptions of the distant object dawned upon his eye. Note, i, 12-15. First the general contour of jasper-hued walls, with the gates and foundations, 11-14. Then a regular measurement of its magni tudes, 1 5-1 7 . Then a detailed picture of the many-coloured foundations, 18-21. Then its illumination, irradiating toe nations, who frequent it from afar, 22-27. Last, are toe throne, and toe tree and river of life, xxii, 1-5. And that closes this apocalypse in triumph al glory. Old Babylon has been sent to hell, and New Jerusalem brought from heaven. Descending — This resplendent block, itself of mountain size, John sees (so he declares in ver. 2) descend ing from the opened firmament, and taking its position on toe plane of the celestial earth. 11. Having the glory of God— Of which it was toe vehicle. This, the great fact, is more fully detailed, 23-27 and xxii, 1-5. 12. Twelve gates — Three, four, and twelve are the predominant num bers ; of the last, the twelve tribes are expressly said to be toe basis. And the twelve tribes are symboli cally the eternal Israel of tois eternal city and land. They form the nations of its blessed territory. Twelve an gels — The porters of the twelve gates, which are, however, ever open. The angel warders, doubtless, see that the citizens of each tribe from toe ru ral regions enter toe gate over which its own tribal name is inscribed. There is a divine order, a well organized pol ity, in this new land and capital. An archy belongs to the other place. 13. Three gates on each side, al- 476 REVELATION. A. D. 95. the west, three gates. 14 And the wall of the city had twelve foundations, and zin them the names of the twelve apostles of the Lamb. 15 And he that talked with me, "had a golden reed to measure the city, and the gates thereof, and the walls thereof. 16 And the city lieth b foursquare, and the length is as large as the breadth : and he measured the city with the reed, "twelve thousand furlongs. The length, and the breadth, and the height of it are equal. 17 And he measured the a Matt. 16. 18 ; Gal. 2. 9 : Eph. 2. 20. a Ezek. 40. 3 ; Zech. 2. 1 ; chap. 11. 1. b Ezek. 11. 47 ; ways open, with an angel welcomer at each gate for all the rural excursionists to toe capital. 14. Had twelve strata of founda tions — As the gates bore too twelve tribal names, these basal strata hear the twelve apostolic names. 15. The measurement. He that talked with me — The one of the seven angels of verse 9. A golden reed — Compare xi, 1. 16. Twelve thousand furlongs measured the four sides, eight furlongs to the mile, so that its base was 375 miles square. And as breadth and height were equal, it was a cube. It was, therefore, about as truly a house as a city. That tois double signifi cance is intended is indicated, not only by its being a tabernacle, but by the fact, suggested by Wordsworth, that the Greek word for gate, tcvauv, as properly signifies the door of a house. Nor can we doubt that the structure is an intentional exemplification of the words given by this same St. John, " In my Father's house are many man sions." Alford makes an unnecessary attempt to relieve toe city of its cubi cal shape by assuming that its height is increased by its position being on a height, (like old Jerusalem,) and the measurement being made to the ground. But the exactitude of the statement of the equality of the three dimensions, shows that the cubical form is in tended. This house-city is a temple, wall thereof, a d hundred andtorty and four cubits, according tp the measure of a man, that is, of the angel. 18 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. 19 eAnd the foundations of the wall of the city were garnished with all manner of precious stones. The first founda tion was jasper ; the second, sapph ire; the third, a chalcedony; the fourth, an emerald ; 20 The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite ; the eighth, 48. 20. a Esek. 48. 8, 9. d Chap. 7. 4 ; 14. 3.- eJol>28.16; Prov.3.15; Isa. 54. 11,12. although it has no temple in it. And so it is (beginning with toe idea of a tabernacle) at once a city, a capital, a capital, a temple, and a royal resi dence, a palace. 17. The foursquare city was lined by a low foursquare wall; low. that is, in comparison with the vast height of the city itself. One hundred and forty-four cubits are two hundred and sixteen feet. Measure of a man — That is, a human, not some great ce lestial measure, although made by the angel. 18. The building— That is. the su perstructure standing above and upon the foundations. 19. " Jasper, as we have seen above, is usually a stone of green transparent colour, with red veins; but there are many varieties. Sapphire is of a beautiful azure or sky-blue colour, al most as transparent and glittering as a diamond. Chalcedony seems to be a species of the agate, or more probably, the onyx. The onyx of toe ancients was probably of a bluish white, and semi-pellucid. The emer ald was of a vivid green, and next to the ruby in hardness." — Stuart. 20. " Sardonyx is a mixture of chal cedony and cornelian, which last is of a flesh colour. Sardius is probably the cornelian. Sometimes, however, the red is quite vivid. Chrysolite, as its name imports, is of a yellow or gold colour, and is pellucid. From this was A. D. 95. CHAPTER XXI. 477 beryl; the ninth, a topaz; the tenth, a chrysoprasus; the elev enth, a jacinth ; the twelfth, an amethyst. 21 Aud the twelve gates were twelve pearls; every several gate was of one pearl ; fand the street of the city was pure gold, as it were transparent glass. 22 &And I saw no tem- /Xlhip.32.8- 7 John 4. 23. h Isa. St. 23 ; 60. probably taken the conception of the pellucid gold whicli constitutes the ma terial of the city. Beryl is of a sea- green colour. The topaz of the pres ent day seems to he reckoned as yellow ; Dut that of the ancients appears to have been pale green. Chrysoprasus, of a pale yellow and greenish colour, like a scallion. Sometimes it is classed at the present day under topaz. Ja cinth, (hyacinth,) of a deep red or vio let colour. Amethyst — A gem of great hardness and brilliancy, of a vio let colour, and usually found in India. " In looking over these various class es we find the first four to be of a green or bluish cast; the fifth and sixth, of a red or scarlet ; the seventh, yellow ; the eighth, ninth, and tenth, of differ ent shades of the lighter green ; the eleventh and twelfth, of a scarlet or splendid red. There is classification, therefore, in this arrangement — a mix ture not dissimilar to tlie arrangement in the rainbow, with the exception toat it is more complex. The splen dour of such a foundation, or basis of the wall, admits of no question. As to the order of arrangement of colours, it is difficult to say what rule is fol lowed, and mere mental conception about propriety of order is hardly ad equate to guide us. Whether this ar rangement is in conformity with some ornamental arrangements of the day which were regarded as beautiful, we cannot positively affirm ; yet, in itself, this is highly probable. At all events, the precious stones here named were the same, beyond any reasonable doubt, which are mentioned as set into the breastplate of the Jewish high priest. Exod. xxviii, 17-20; xxxix, 10-13. On these stones in the breastplate, more over, were engraved the names of the pie therein : for the Lord God Al mighty and the Lamb are the tern pie of it. 23 b And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. 24 'And the nations of them which are saved shall walk in the light of it: and 19. 20; eh. 22. 5; ver. 11. i Isa. 60. 3. 5,11; ti6. 12. twelve tribes of Israel, (Exod. xxviii, 21 ; xxxix, 14,) just as the names of tho twelve apostles are here said to be en graved on the precious stones in the foundation. Verse 14." — Stuart. 21. Twelve pearls — The material of each gate was a solid pearl. This gave variety to the. aspect. The street — HAareta, would include any regular spacing, as street, public square, or city park. You trod on transparent gold in walking its pave ment; and you beheld structures of the same transparent gold as you looked around you. 22. No temple therein — No placo of sacrifice and ritual, for the vcrj- God himself was present. Yet the whole was a temple, and for that very reason needed no temple therein. Are the temple of it — The divine Presence makes its temple. 23. The lighting of a city it is very important to know. And no city wag ever lighted like this city. It is lighted by the very Light of all lights. No candle (xxii, 5) needed to relieve its darkness ; no gas, no calcium, no elec tricity, no luminiferous ether dispersed its night ; no sun, no moon, created its day. The very glory of God did lighten it, being in itself one perpetu al day. 24. Of . . . saved — Though doubtless giving a true meaning, these words ap pear to be a spurious reading, inserted by some copyist as an explanatory note. Shall walk in the light of it — So powerful is the light of the present divine Essence, so transparent the vehicle in which it is contained, that the radiant day is flung over the vast surface of the heavenly earth. The nations of all the redeemed, iu their resurrection glory, however nu- 478 REVELATION. A D. 9f>. the kings of the earth do bring their glory and honour into it. 25 kAnd the gates of it shall not be shut at all by day : for ' there sliall be no night there. 26 "' And ft Isa. 60.11. J Isa. 60. 20; Zech. 14. 7; chap. 12.5. m Verse 24. merous and however distant, walk in the noonday light thereof. This city is the ample luminary of all the heavenly world. Alford and Words worth both speak as if those kings were monarchs in our present old earth. This ignores the fact that this earth is the heavenly land, beyond the millennium, the resurrection, and the judgment. These all are kings, even though they have no subjects ; and all are priests, even though there be no sacrifice. Yet kings may be there bearing rule. It is not clear that there are no degrees of the bless edness and glory of the subjects of the heavenly monarchy. Even in the new earth there may be " principali ties and powers," rulers over ten cities, and rulers over five cities. These kings may be the representatives through whom the spontaneous movements of toe heavenly polity are transacted and superintended, so that toe sweet harmony and blessed rhythm are ever preserved. Or we may suppose that each king, that is, every celestial dwell er, has within his own being a. realm, greater or lesser, of powers, glories, and felicities, infinitely superior to all earthly royalty. Or there may be in toe nature and structure of the new earth, a common, undivided domain, of which each single heavenly being is a most rich and powerful proprie tor, user, and king. Then what a roy alty, is it not, to walk th# golden streets, through toe very dense divine glory, and as a prince to behold the face of toe Monarch of toe Universe I Bring their glory and honour into it — Neither the nations nor the kings of tois heavenly earth dwell in the capital. They come from far, many of them, and then they bring not trade, or manufactures, or garden truck, into town. But they bring their glory, (a somewhat doubtful reading,) they shall bring the glory and lion • our of the nations into it. 27 And "there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, mlsa. 35. 8; 62. 1; 60. 21; Joel 3. 17; chap ter 22. 14, 15. their own affluence of magnificent be ing, history, and character; and their honour, that is, tlieir adoration, for the resident King of kings in his capi tal. Even in tois appears, perhaps, a difference of ranks and honours. Some kings are farther distant in the earth than others. On the very distant realms perhaps a dimmer glory 3hines. More seldom visits, less amount of glory brought, less full vision of toe roj-al countenance, may be allowed to some kings than others. When Whitefiold was asked by a bigoted fol lower if he expected to see Wesley in heaven, "Yes," answered toe great hearted evangelist, "unless he should stand so much nearer the throne that I cannot descry him." 25. The twelve pearl gates or doors, each three approachable from the four points of compass, shall never be shut. The twice twelve tribal nations shall ever find it day, and ever find open gates. The gates of gospel grace are ever open hero on earth, toe gates of the New Jerusalem shall over be open to the dwellers of the hoavoiily earth. For — Reason for mentioning day only, there shall be no night. The divine glory never remits, never dims. No revolving of tho orb renders toe opposite hemisphere dark. No north pole caps the arctic with ice. No gla ciers chill toe air, no night-shado broods with malaria, or spreads her cover over crime. Here we may read into this description tho beautiful passage, vii, 14-17. See our notes there. 26. The glory and honour — Not only of the kings but also of the na tions, tho collective peoples, shall pour into God's roj-al capital. 27. But open as are these gates, there is a terrible yet salutary exclusion. As this city is glorious in structure, and most gloriously lighted, so its society is pure. Any thing that defileth— A D. 95. CHAPTER XXII. 479 or maketh a lie: but they which are written in the Lamb's "book of life. A CHAPTER XXII. ND he showed me "a pure river of water of life, clear as crys- ophil. 4. 3: chapter 3.5; 13. 8; 20. 12. o Ezek. 47. 1; Zech. 14.8. No filthy object shall disgust the sense, or spread miasms through the pure atmosphere. Whatsoever — Rather, no person, as the change to the masculine implies, that worked abom ination or flagitious vice. The ele gant debauchee is not admitted into good society. No author of any base ness — of any offense against chastity, decency, honour, or uprightness — shall enter.' They have no citizenship in the heavenly earth, but are assigned their abode in a darker region. Maketh a lie Manufacturers of a damnable dog ma, deceiving men's souls ; utterers of slanders, destroying men's characters ; writers of fictions, depraving men's im aginations. The authors of toe theory of wickedness, great "philosophers " though esteemed, take share with the practisers of the license they have preached. Written — It is not neces sary to record your name as at a modern hotel. It was ¦written at the day of judgment analysis. Book of life — Ephesus had its " town-clerk," and this city has its registry of citizens ; nay, a record, a census-book, of all the names of the individuals of all the nations of the heavenly earth. Augustus sent forth the decree that all the world should be enrolled for taxation. The august monarch of heaven lias an en rollment of all the in habitants of heaven. It may be asked, Are these chapters a true description of heave))? We n.ay ask in reply, What higher heaven can corporeal' and spiritual man con ceive than is here described ? On a transfigured earth, immortal man walks in the atmosphere of the divine Essence, in the midst of a society of holy beings, in sight of the glorious palace of the present God. What can the sublimest human concept on imag ine more celestial? tal, proceeding out of the throne of God and of the Lamb. 2 bIn tho midst of the street of it, and on either side of the river, was there ° tlie tree of life, which bare twelve manner of fruits, and yield ed her fruit every month : and the 6 Ezek 47. 12; chapter 21. 21. c Qen. 3. 9; chapter 2. 7. CHAPTER XXII. d. Its river and tree of life — Close of Apocalypse, 1-5. 1. And — The entire passage, xxi, l-xxii, 5, should be read as one un broken description. He — The angel interpreter of xxi, 9, 17. Clear — Rather, bright, radiant. Throne — The royal seat of tho eternal Kino. We may suppose its position central, the most illustrious point in tho luminous capital. 2. On either (each) side of the river — The river cleaves the street lengthwise into two long strips; so that there is a breadth of street on each side of toe stream. On both the banks of the river, the tree of life grows in rows, extending in line between street and river. Twelve manner of fruits — Rather, twelve fruitages, or (as Stu art) fruit-harvests. The idea is not that there were different species of fruits, but successive crops. The twelve tribal nations of the celestial earth have a salubrious clime and a lofty, luminous capital, with a gate for each tribe into it, labelled with the tribal name. On what immortal fruit do these immortals live ? The tree of life furnishes twelve fruit- harvests a year, a harvest for each tribe. Here is a beautiful coincidence between the natural and symbolic twelve. But are toe river and the tree con fined to the capital ? Aud must the nations, each one, pay an annual visit to the capital to obtain its harvest, just as the old Jews paid their annual visit to old Jerusalem at the Passover ? And is it at these visits that the kings and nations (xxi, 24, 26) bring their glory and honour into it 7 Or does the river flow into al) parts of the 480 REVELATION. A. D. 95. leaves of the tree were ""for the healing of the nations. 3 And "there shall be no more curse: 1 but the throne of God and of the Lamb shall be in it; and his ser vants shall serve him: 4 And 'they shall see his face; and hhis name shall be in their foreheads. 5 'And there shall be no riisrlit (J Chap. 21. 24. eZech. 14. 11. /Ezek. 48. 35. g Matt. 5. 8; 1 Cor. 13. 12; 1 John 3. 2, h Chap. 3. 12 ; 14. 1. earth, refreshing the nations with re newed immortality? The former seems to be the view indicated by most of toe statements. At the same time, this presents a pleasing idea of move ment, and of perpetual reverence to the resident King. And, as the fruit of the tree is the ambrosia, and the river furnishes the nectar, so the very leaves of tho tree are a medicine, warding off every decay, disease, or lesion. So the tree of life in the original Eden was the source of Adam's immortality, exclusion from which was exposure to certainty of decay, disease, and death. Gen. iii, 22-24. Here, then, is paradise restored. The resurrec- tional immortality — toe immortality of body with soul — seems conditioned on the tree and river of life, the source of which is God's own throne. 3. No more curse — The primal curse of death upon man is removed by the river and tree of immortality. 4. Shall see his face — This is toat " vision of God " of which theologians have much spoken, constituting the highest glory of heaven. 5. The seer reiterates the pleasing thought, no night there, xxi, 25. No repose is needed by these immortal frames; no debility weighs down the limbs, no stupor closes the eyes. For ever and ever — The length of the reign of the saved is measured by the same terms as toe length of the doom of the lost, xx, 10. And the Greek word for reign is the verb for the Greek word for king ; they shall be kings for ever. Hence, in one sense at least, all the inhabitants of heaven are kings of the heavenly earth. The book of this Revelation is here there ; and they need no candle, neither light of the sun; for kthe Lord God giveth them light : ' and they shall reign for ever and ever. 6 And he said unto me, "These sayings are faithful and true. And the Lord God of the holy proph ets "sent bis angel to show unto his servants the things which must iChap. 21. 23, 25.— ftPsa. 36. 9; 84. 11. J Dan. 7.27; Rom. 5. 17; 2 Tim. 2. 12 ; chap. 3. 21. m Chap. 19. 9 ; 21. 5. n Chap. 1. 1. properly closed. But its genuineness and transcendent value and dignity are now to be attested by the principal personages through whom it is deliv ered to the Church and world. EPILOGUE— Four Attestations to the TRUTH OP THIS DIVINE APOCALYPSE, 6-19. 1. By the angel briefly reiterating the divine endorsement, 6. 6. He — The interpreting angel of verse 1, reaffirming the words of God, xxi, 5. These sayings — The utter ances and revelations of this book. He who was commissioned agent pro nounces that the apocalypse by him delivered is both a genuine revelation and a truthful doctrine. As a mere in strument his testimony is brief, modest, and subordinate to God's. 2. By JonN, recapitulating the fact of God's sending his revealing angel, and his own over-reverence to the angel, 6-9. 6. And — That John's own words commence here is evident from the fact that ho really repeats at this close the words by him uttered at the commence ment of the Apocalypse, i, 1, 3. John's words are introduced with the Hebra- istically repeated and, as in verses 10, 12, and 17. The usual method of commentators is to make this whole verse (6) the words of the angel ; to make John here re-per form in literal act his over-reverence in xix, 10, and to make the angel resume at verse 10 and continue to" 15. This is in many ways objectionable. It makes John mechanically and stolidly re-oommit an already corrected blunder. It makes the angel speak at full length the words of God in his own person, A. D. 95. CHAPTER XXII. 481 shortly be done. 7 "Behold, I come quickly: 'blessed is he that keepeth the sayings of the proph ecy of this book. 8 And I John saw these things, and heard them. And when I had heard and seen, * I fell down to worship before the feet of the angel which showed me these things. 9 Then saith he o Chap. 3. 11 ; verses 10. 12. 20. — p Chap. 1. 3. — g Chap. 19. 10. /' Chap. 19. 10. as if he himself were God ; an inad missible assumption, inaccurately sup ported by Diisterdieck by the prece dent of xi, 3, where he incorrectly as sumes that " my " is uttered by the angel in the name of God. We make John's words begin in verse 6, adding an implied saying, hi italics, at the close of that verse. John thus narrates in 6 and 7 Goa's sending the revealing angel to him and the prom ise of quickly coming ; and in 8 and 9 he reiterates how over-gratefully he received this angelic communication. Thus saw and heard in verse 8 is an tithetical to sent to show in verse 6, so that the thought of the sending by God is transmitted down to verse 10, where he refers to God of verse 6. The entire of 10-15 is then spoken by God. Holy prophets — Preferable reading, of the spirits of the holy prophets; that is, of their spirits as instruments of his revealing work. By this solemn phrase John places his apocalypse on the same hign level with the Old Testament, as conscious that it takes equal rank in the sacred canon. He is aware toat he is making New Testament. Note, verse 19. 7. Behold — A part of God's sent prophetic message. Blessed — See note on i, 3. 8. Saw... and heard — What God sent his angel to show. These things — The apocalyptic showings and sayings. I fell down — Re-narra ting here the fact of xix, 10, to show that so truly divine seemed this apoca lypse that he came near to worshipping the mere messenger that brought it. 9. Saith he — This apocalypse was no mere angel apocalypse, for the angel himself referred it to God. unto me, rSee thou do it not: for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. 10 "And he saith unto me, Seal not the sayings of the prophecy of this book: 'for the time is at hand. 11 uHe that is unjust, let him S Dan. 8. 26 : 12. 4, 9 ; chap. 10. i.—t Chap. 1. 3. — a Ezek. 3. 27 ; Dan. 12. 10 ; 2 Tim. 3. 13. 3. By God, bringing before us and realizing the judgment as immediate, 10-15. 10. And he saith— Who saith? The connexion, as well as the entire tenor of the words said, show that it is none other than the Lord God of verse 6 who sent the angel so over- honoured by John. God sent the an gel; John saw, heard, and almost worshipped; and then God saith as follows. God testifies to this apocalypse most strongly, by forbidding it to be sealed up, and by furnishing a vivid realization of its immediate fulfilment. In the words of God which follow, the seer is in spirit transferred to the last hours and minutes before the impend ing judgment-advent. Rather, wo may say, that toe advent is conceptually brought to the immediate future. See note, i, 7. That the judgment-advent is not taught to be literally at hand, is certain from the very fact that the millennium (xx) is made to intervene. It is in God's own view that the di vine coming is just at hand. See 2 Pet. iii, 8. Seal not. . .at hand — The book was to be kept unsealed and ready for the reading of all, as the event is virtually at hand to every human reader. 11. As the words i, 7 conceive toe advent as really present, so the words of this verse conceive it so near that probation is closed, and moral change impossible. As there is a moment at every closing life when character and destiny are fixed, so there is a moment of the closing world-history when the fixedness of eternity has already ar rived. Repent ? It is too late 1 Un just — Referring to offences against 482 REVELATION. A D. 95 be unjust still: and he which is filthy, let him be filthy still : and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 12 "And, behold, I come quick ly; and "my reward is with me. * to give every man according as his work shall be. 13 ? I am Alpha and Omega, the beginning and the end, the first and the last. 14 * Blessed are they that do his commandments, that they may have right "to the tree of life, AVer. 7. w Isa. 40. 10; 62.11. a; Rom. 2 6; 14. 12 ; ch. 20. 12. y Isa. 41. 4 ; 44. 6 ; 48. 12 ; ch. 1.8, 11; 21.6. — -zDan. 12. 12; Uohn 3. 24. oVer.2;ch.2.7. 6Ch.21.27 clCar.lt 9,10: equity. Filthy — Referring to shame ful iniquities, offences against chasti ty, decency, and honour. Righteous — Moral rectitude. Holy — Implying spiritual consecration, including moral rectitude. Let him — There is no space for the reformation of the evil, or the apostasy of the good. 13. I am Alpha — Assuredly words spoken by no angel. 14. Have right — All these expres sions point to the tree of life as toe fi nal reward of a successful probation ; and show that not the millennium is meant, but the final heaven beyond toe universal resurrection. May en ter. . .gates — May be allowed a life in the new earth, of which entrance to the capital is a right. 15. Without are tlie dogs, with the article. Not meaning that the dogs are admitted into the new earth, while excluded from the city. The Greek word for without is used for moral separatoness in 1 Cor. v, 12, 13; Col. iv, 5 ; 1 Thess. iv, 12. In Acts xxvi, 11, it means out of the country, even to foreign cities. The foreign and distant place assigned for charac ters represented by tlie dogs is speci fied in xxi, 8, with whicli passage compare this verse. 4. By Jesus, reaffirming his coming, denouncing the corrupters of the record, 16-19. 16. I Jesus — Giving now in his own baud may enter in through the gates into the city. 15 For c with out are adogs, and sorcerers, and whoremongers, and murderers, and idolaters, aud whosoever loveth and maketh a lie. 16 eI Jesus have sent mine angel to testify unto you these things in the churches. ' I am the root and the offspring of David, and % the bright and morning star. 17 And the Spirit and 'the bride say, Come. And let him that heareth say, Come. ' And let him that is athirst Gal. 5. 19-21 ; Col. 3. 6 ; chap. 9. 20, 21 ; 21. 8. — d Phil. 3. 2. — eCh. 1. 1. — f Ch. 5. 5. g Num. 24. 17; Zech. 6. 12: 2 Pet. 1. 19; ch. 2. 28. — ¦ h Ch. 21. 2, 9. i Isa. 55. 1 ; John 7. 37 : ch. 21. 6. person his attestation to this book as really from his commissioned angel. In the churches — Greek, sict, literal ly, upon ; but upon as an audience on whom the utterances are expended as to them addressed, ii, 7. So in x, 11, the same preposition (rendered in our translation before) does not signify toat the peoples named would be the subject of the prophecies, (as Diister dieck insists,) but would be toe object of their direct address. The church es — First the seven Churches of Asia, and through them to the churches of all lands and ages. Root and the offspring — Note on v, 5. The bright and morning star — A beautiful image of the Saviour, pre sented by St. John hero on the thresh old of the celestial world. This new world is the morning of our endless ex istence ; in its gray dawn happy is the man upon whose faith beams tliia bright and morning star, toe prom ise and harbinger of an eternal day. 17. Come— To the promise of the morning star that he will come quickly, a welcoming response is now by the star, Jesus, heard. It sounds hke the plaudit of a happy audience to a most welcome speaker, interposed without unwelcomely interrupting his speech. It is the united response of the Spirit in the heart of the bride, (the Church, xxi, 9,) and of the bride herself to the bridegroom, Come ! A nd every one that heareth that divine A. D. 95. CHAPTER XXII. 483 come. And whosoever will, let him take the water of life freely. 18 For I testify unto every man that heareth the words of the prophecy of this book, b If any man shall add unto these things, God shall add unto him the plagues that are written in this book : 19 And if any man shall take away from the words of the book of this tDeat. 4. 2; 13. 32: Prov. 30. 6. 1 Exod. 82. 33 ; Psa. 69. 28 : chap. 3. 5 ; 13. 8. 1 Or, from the tree of life. promise has privilege to re-echo to him that same Come! The blessed final result will bo that, when He, the morning star, has come, every re deemed soul that is athirst, and who soever will, will be permitted to enter the golden city and stand on the banks of the river, (xxii, 1,) and take the 'water of life freely. See our note on verse 20. 18. For — This word is pronounced spurious by the best authorities. I testify — Who, here, testifies? The testifieth of verse 20 shows that it is Jesus. Add unto these things — With purpose to corrupt the apostolic truth. Tho words refer not so much to additions to the text of the manu script, as to toe adding unholy false hood to holy truth. God shall add unto him— Remaining unrepentant. 19. Take away — Seeking to de stroy the truth, or undermine its au thority. His part — Either in posses sion, or the part he would have had had he been true. As the Apocalypse is rich with all the truths of the New Testament, so no one can impugn its doctrinos without impugning the Gos- prophecy, ' God shall take away liis part ' out of the book of life, aud out of mthe holy city, and from the things which are written in this book. 20 He which tes tifieth these things saith, "Surely I come quickly : ° Amen, p Even so, come, Lord Jesus. 21 ? The grace of our Lord Jesus Christ be with you all. Amen. mChapter2t.2. n,Verael2. oJohn21.25. pi Timothy 4. 8. q ltomans 16. 20, 24; 2 Thessalonians 3. 18. pel ; and to impugn the Gospel is to impugn his own salvation. John, as before said, is conscious that he is making New Testament; he is doubt less conscious toat he is closing the canon. But we cannot quite say toat he includes the whole canon uuder the safe-guard of tliese maledictions oth erwise than by the scope of analogy. Note, v, 14. 5. John's final welcome to the Coming — Bexediction, 20, 21. 20. Testifieth these things — Jesus, who attests his sending the revelation, and the deep danger of corrupting or undormining his truth. Come, Lord Jesus — Come with toat coming which brings the final glory. Note verse 17. 21. Be with you all — The true reading more comprehensively is, with all the saints. And so our seor, whose unspeakable honour it was to close the sacred canon, dismisses the whole . Church of all tho then coming ages with tho apostolic benediction. To which, at tois, toe solemn close of his own labour, too humble commentator adds his own deep Amen. THE END. 6618