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ANNOTATIONIS SACR2E.

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PART II.

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ANNOTATIONIS SACR.E;
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By the Rev. S. T. BLOOMFIELD, M.A.
OF SIDNEY COLLEGE, CAMBRIDGE, VICAR OF BISBROOKE IN RUTLAND, AND RESIDENT
CURATE OF TUGBY, LEICESTERSHIRE.

Oil aoipiarut iJKopev, ovbe aTriareiv eroipoi, BearaX oe povov ru>v
yeypappiviav, efcraSopev rnv Tpatynv.
Philostr. Jun. Icon. 1. 24.
"Orrpv ovk eari ttiutis, arravra voaei, teal ovbev aWo j) fia-^ai riKrovrai
Xoywv, rov Trtdavorepov rbv erepov avarpeireiv boKovvros' 'H ttiittis
d(pBa\p6s kariv' 6 pr) ey(b>v oipBaXfioiis ovbev evptoicet, a\Xa povov
Sr)rei. Theophylact, from Chrysostom.

VOL. Vlll.

LONDON :
C. AND J. RIVINGTON,
6'3, st Paul's chukch-yard ; and S, waterloo-place, pall-mall.

MDCCCXXVIII.

EPISTLE TO THE COLOSSIANS.

CHAP. I.

This Epistle, according to the custom of St. Paul,
begins with a salutation, ver. 12., then thanks to God
for the progress of the church in Christianity, ver.
3—8., and prayers to Him to preserve and confirm it in
the same, ver. 9. seqq. (Heinrichs.) The com
mencement of this Epistle is nearly the same as that
of the one to the Ephesians, where see the note.
Verse 1. o a8e?\.<£oy, " our brother," i. e. brother
minister. See the note on Phil. 4, 21.
2. Ko^oo-o-aTy. Several antient MSS. read KoXa<r-
<ra??, which is probably the true reading, But such
points are of difficult decision. Thus, in Thucyd.,
instead of the common reading Mitu^tJv*] and %opa-
kouo-Ioi and Mtmtofwj, the best MSS., coins, and in
scriptions, read XopotKoa-ioi and MoT»Xrjj/ij.
3. eu^apio-Toojxev — 7rgocrey^ofji,evo». The rravroTe may
be joined either with eo^aoto-Tod^cv (as it is done by
the recent Commentators), or with 7rgo<j-eu^ofAevo», as
it is done by the antient and earlier moderns. The
former construction is confirmed by 1 Cor. 1,^1, /
1 Thess. 1, 2. 2 Thess. 1, 3. Yet the latter, which
is supported by Rom. 1, 10., is the more natural.
IlavTOTe may, however, be said to belong to both
words. 4. u.Kovo'a.vTes vt\v %io-Tiv uf*.a>y — ayioug. Heinrichs
explains 7rio-ris accessio ad Christum. And by aydwnj
he understands palmaria virtus, for omnis virtutis
Christiance ambitus. But this is too artificial. It is
better to interpret the words in their plain and na-
vot,. virr. b

2 COLOSSIANS, CHAP. I.
tural acceptation ; the former as denoting the pro
fession of the Christian religion : the latter, kindness
and charity towards the poor brethren, whether
townsmen or strangers. But the full sense of ttio-t.
and aKoua-avT€s will depend upon the determination of
the question whether the Church at Colossae had
been founded by St. Paul or not: a point rather
doubtful ; since the passages adduced admit of some
latitude of interpretation. Yet, upon the whole, the
evidence for the latter opinion seems the stronger.
The church was probably founded by Epaphras. So
the antients and many moderns.
5. oia. rr\v epjri'Sa tt\v a7T0Ket[Aevr)v b\xiv iv toIs o'jpavois.
The Apostle now proceeds to accumulate period on
period ; whence in this chapter we find the con
struction not a little embarrassed, and, by frequent
additions, the context much protracted ; just as in
the Epistle to the Ephesians. (Heinr.)
The words seem connected with the eu^apio-rou[j.ev,
&c. at ver. 3. ; though some refer them to those
immediately preceding, with this sense : " because
of the felicity which ye know is thereby laid up for
you in heaven." Of both the constructions mention
is made by the antients.
By €~h7r. is meant not so much the hope itself as
the thing hoped for ; a frequent sense. See the
examples of Kypke and Loesn. or Schleus. Lex. in v.
Rosenm. observes that this eA7r. is represented under
the image of a /3ga$e?6t/, or afixo?, which 7rpoK€irai,
airoKeirai. See at Hebr. 6, 8. And so Joseph. Ant.
8, 12, 3. and Philo 834. d. and often. But here the
term is dwro/cei/x, in which there cannot be an agonis-
tical allusion; but rather one to money or rich
goods laid up in a royal treasury, and to be distri
buted to the deserving. Thus Heinr. cites Plut. '
1, 521. rols iv QeftaicoKoo- iv airoKeiron yipas iv aSou.*
The chief intent of the metaphor is to represent the
felicity hoped for as sure and certain, like a sum
* So also good offices were metaphorically said to be laid up,
i. e, the reward of them ; as in Thucyd. 1, 129. neirai aoi evepyeoia.

COLOSSIANS, CHAP. I. 3
deposited in a royal treasury, or that of some temple
inviolable. So Theophyl. : p} ouv ap.$<j3a7iXeTe 7rep\
ty)s e7\.7rj8oy iv atrcpahei yap awoKeiroti.
5. t\v Trpot]Ko6o-are. By the irpa, Commentators, both
antient and modern, are agreed, is signified for
merly, at the beginning, namely, of their conversion.
This implies that some considerable time had since
elapsed. The rJKo6<rure has reference to catachetical
and oral instruction. 'ATojSe/ay, Rosenm. would take
as put for the cognate adjective. But I prefer, with
Heinr., to regard Aoyo) Trjs a^Qelas as a periphrasis
for the Christian religion (as in 2 Cor. 6, 7- and
Eph. 1, 13.) ; and too euayyeTuWfor euayye?u£op.eVou.
6. tou irapovTos eiy U|U,as" — uTtfjQelct. On the sense of
Trapovros the Commentators are not agreed.^ The
antients took it for os 7rapeo-Ti, Kparel, ivepyet. Thus
els ojxas will be for iv v[uv. And so several moderns.
But this seems very jiarsh. It appears preferable,
with Grot, and most recent Commentators, to take
Trapovros in that sense which, especially when followed
by els, the word often has in the Classical writers.
Raphel adduces some examples from Polyb. (to
which several from Thucyd. might be added.) And
so 2 Cor. 2, 11. 11, 8. 13, 2 & 10. Gal. 4, 18 & 20.
Though sometimes it is uncertain whether the sense
to be, or to go, is preferable. Here come is, by a
common idiom, for brought, preached.'
KaQooi* kou iv rravri rul k6o-[a<d, " as has been the
case with all the world." Heinr. considers this as
put for, " not the Jews only, but all nations."- This
method, however, though meant to avoid a difficulty
in rtS /coo-jxa), taken in the ordinary way, is too harsh.
Nor is it necessary. The best Commentators are
agreed that it may be regarded as a popular hyper
bole (see Rom. 1, 8.) ; though it is probable that
there were few countries of the civilized world into
which the Gospel had not been, by this time, intro
duced; and for savages it was not intended, since
civilization must necessarily precede evangelization.
Kou io-Tt Kap7ro<popo6i».evov. All the Commentators
b2

4 COLOSSIANS, CHAP. 1.
seem agreed that io-rt Kap7ro$opo6y.evov is for Kap7ro<pope7.
But why, then (it may be asked) did not the Apostle
so write ? Because, I apprehend, he meant some
thing more. For is bearing somewhat differs from
bears. So of a tree, when its fruit is in the bud, we
may say Kctpxo^opcov io-ri, or Kap-Ko$opou\xtvos, but after
wards KapiroQope? : and I apprehend that the Apostle
meant thus to represent a state of the Gospel in some
of the many countries of the world into which it had
been introduced. By the fruit is meant, by a com
mon metaphor (as Matt. 13, 23. Mark 4, 20. Luke
8, 15. and Rom. 7> 4.) the fruit of reforming and
blessing men here, and by the production of good
works, as the fruits of faith, making them meet to
be partakers of the inheritance of the saints in light
hereafter. This metaphorical sense of Kagiros is rare
in the Classical writers, and the philological Com
mentators adduce no example. The following may
therefore be acceptable. PlutT Arat. 10. cbregya^ere
rrjv ot.p€7rr)V, dxnrep Kaprrhv auTocpuij /cai ayewpyyTov.
After Kapiro<popou{i.6vov several MSS. have kou au£a-
vo\x.evovy which is supported by almost all the Versions,
and some Fathers and Greek Commentators, and has
been approved by most Critics, and admitted into
the text by Griesbach ; but, I think, on insufficient
grounds. The reason assigned for its omission,
namely, homoioteleuton, is not satisfactory : for how
could such an accidental error have extended itself
to so many MSS.? It is far more probable, as is
the opinion of Wolf, Wets., and Matthaei (on the
authority of Chrys.), that it was introduced from
ver. 10.
KdlQws nod vp.lv, " as it has also done' among you."
'A<p' 7?? riixipas — a\rfiela. The Commentators are not
agreed to what to refer the iv axrfela, whether to
eVe'yvaxre, taking iv atojQe/a for cihyfioos- (as Joh. 4, 24.),
or to xaptv, by hendiadis, for jaow atojOi}. The
former method is far preferable. Other less pro
bable constructions are detailed by Rosenm. and
Heinr. Theophyl. well explains thus : ouk iv an-art)

COLOSSIANS, CHAP. I. 5
kol) Ao'yoiy ei/ca/o/y, aXX' iv aX7]9ei'a, Toures-Ti, o-7j|u,e»'o»y
kocj eoyo»y 7rapa§o'|joiy. «
7, 8. /caQcoy kos* ipuQeTe. Heinr. rightly refers m-
flioy to eV aTajQe/a, for <&to]0coy. So?<$ouA., fellow mini
ster. T7reo upov, " for your advantage ;" a frequent
signification of uVep. Compare 2 Cor. 4 j 5. 'Aydwn]
must be interpreted as at ver. 4., where see the
note. 'Ev 7rveu(xaTi is by some, as Menoch. Beza,
and Whitby, interpreted, " wrought in you by
the spirit." But this seems not to be the sense
here ; especially as there is no article. I prefer the
interpretation of Grot, and most modern Commen
tators (confirmed also by the antients), who take it
to signify " spiritual, sincere, and as becometh the
Gospel." The antients, and some moderns, regard
the love in question as that borne by the Colossians
towards Paul. But that, if (as it seems) they had
not yet seen him, is. rather improbable. It is, be
sides, far more natural to take it of love towards each
other, as supra ver. 4.
9. The Apostle now (according to his usual cus
tom), to the rendering of thanks adds prayers for
the furtherance of the Colossians in Christianity.
Before all things he prays that they may have a
progressively better and truer knowledge of this
saving doctrine, since on that may be laid the super
structure of true Christian virtue. Now this admo
nition was necessary, on account of the Judaizing
and fanatical teachers, who endeavoured to persuade
the Colossians that the doctrine of Christ was insuf
ficient to bless men. (Heinr.)
9. "va 7rtoj^«)9*jTe jr\v eVj'yvaxrjv tou 0etojj*aToy auYou,
" that ye may be filled with divine knowledge." At
iirlyvaio-iv must be understood Kara.. Of auVou the
antecedent is 0eoG at ver. 6. The 6e7i. is explained
by Rosenm. of the divine precepts; and thus iiriyv.
tou QetojiiaToy too @eou, will be, "a knowledge of
what God would have us know, believe, and do."
But I prefer, with Heinr., to understand it of the
divine plans for the salvation of men by Christ. So
Theophyl. well explains : 6e7v>)fAa yap tou @eou koCi

6

COLOSSIANS, CHAP. I.

eu'SoKj'a, to tov. Tlov ^o$r]vai uirep tJjxcoi/, ou%i Touy ayye-
Xouy. He also observes, that the n^yo. implies that
that knowledge was yet incomplete and imperfect.
On the sense of the rest of the verse see the notes
on Ephes. 1, 8. and Doddr. in loc.
10. TreonraTrjirai ojU.dy a^ims tou Kupiou eiy iracav
apeo-Kelav. At Trepnrar. must be understood eiy to.
The preposition here, as often, indicates the end and
tendency. For a life and conduct worthy of Christ
and his religion was the fruit to be expected from a
right knowledge. At eiy nrao-av apeo-Kelav subaud rou
@eov, from the next clause. The term apeo-Keia sig
nifies the study of pleasing others, and is therefore
capable both of a good, and a bad sense. In the
Classical writers it is almost always used in the latter:
but examples of the former are found ; as Polyb.
(cited by Raphel) vj tou 0acnAe«)y apeo-Keia- and,
what is more to the purpose, Philo 33 c. (cited by
Loesner) where it is said of Adam : eiy apeo-Kelav rou
Trarpos Ka\ (ZatriTvecuc-.
The words following suggest how this dgetnce/a
may be accomplished, namely, 1st, by perseverance
in rendering the fruit of good works ; 2dly, by pa
tience and constancy in temptation and adversity.
On Kap7roQopouvTes, see the note supra ver. b*. There
is an enallage for Kap7ro$>opodvrag ; though some refer
all the nominatives to ir^poo^re. The iv izavri
ayaQai Kapirotyapouvres, evidently refers to good works;
the av^avo^evoi eiy rrjv iirlyvwo-\v rou 0eoG, to that cor
rect knowledge of God's ivill by which alone good
works can be produced. The eiy is rendered by Storr.
quod attinet ad. But this is too feeble a sense : and
I remember no example of eiy after au£. in this sense.
Heinr. renders it suitably to, which makes a good
sense, but not, I think, that which the Apostle in
tended. Besides, it would require Kara. The in
terpretation is, however, supported by Theophyl. : vuv
au6»y airairel au^dveiv iv ToTy aya$o?y epyois, eiy to a/xa
Ka) rlv &eov ayaQoiy epyois, eiy to a.\x.a, Kai rov &ehv int-
yivtoo-KeiV eKarepov yap eKuripov o-uo-rartKov. After all,

COLOSSIANS, CHAP. I. 7
I see no reason to desert the common interpretation,
by which au%. eiy is taken as synonymous with av%. iv,
which is found in some MSS., or av%. by itself, which
is found in many others, and is received by Griesb.
(and so 2 Pet. 3, 18.) ; but (I think) on insufficient
grounds. It savours of a gloss, and the common
reading is sufficiently defended both by its greater
difficulty, and by a similar construction in the Twin
Epistle (Eph. 4, 15.) au^o-wfxev eiy aurov (i. e.
Christ), where see the note. When the nature of
the term au^dveiv is considered, such a construction
will not seem strange. The Apostle has placed the
two particulars together, the increase of' knowledge
and that of virtue, well knowing that they always
tend to mutually produce each other.
11. iv iraa"f\ (ivvaixet huvafj.oufj.evoi Kara, to Kqaros rrjs
So'^y avrou, for ev$uvafj.oufJ.evoi 7tdo-*} Suwajxei. This
very energetic expression iv irao-fi huva.fj.ei t>uvafJAUfj.evoi
k.t.k. o. (where rys 8o'£ijs is for the cognate adjective)
must denote those powerful and extraordinary aids
of the holy spirit then vouchsafed to faithful Chris
tians ; though the ordinary influences of the same
blessed spirit are given to all of every succeeding
age to profit withal.
The words els iravav u7rofj.ovy)v KoCi fj.aKe.odufJ.lav fxera.
yapas, show the end and purpose of such extraordi
nary aids, namely, that, they might bear every sort
of temptation and persecution with patience, nay,
even alacrity. For such is the sense of this con
densed, and therefore obscure, clause. MaKpoQu(j.la
must here denote, not (as the antients say) a sloivness
to anger, but, as appears from the following words
fj.era ^otpay (which stand in the place of a cognate
adjective), patience of endurance.
.12 — 14. These verses close (like an epilogus,) what
he had thus far said ; q. d. " And if in this manner
you perceive the power of the Christian doctrine, and
show it in good works, you will not doubt whether
that doctrine points the true and right way to sal
vation, but, persuaded that to it you owe all your

8 COLOSSIANS, CHAP. I.
happiness, you will assuredly render thanks to God,
for having admitted you, though Gentiles, into the
Christian society. (Heinr.)
12. eu^apio-rouvres — iv ra> qxorl, " And that we may
return thanks to the Father, who, by this knowledge,
hath fitted you to be partakers of the inheritance of
the saints," &c. Such is the general sense of the
passage, which, however, from brevity of expression,
and idiotical phraseology, is somewhat obscure.
12. tw iKavalo-avri. At this word both the antient
and the modern Critics have stumbled. Hence the
reading Ka\eo-avn, which was as much a conjecture
as that of Bentley, Kaivaio-avn ; and both equally un
necessary. The best Commentators, antient and mo
dern, are agreed, that the term Ik. is here to be taken
in a sense, somewhat rare indeed, but of which the
nature of the word is very susceptible, namely, meet,
Jit. So Theophyl. explains : einrr^elous. Schleus.
defines the word thus : sufficientem reddo, idoneum,
aptum facio, facultatem alicujus rei efficiendce lar-
gior. And he adduces as examples of this sense, 2
Cor. 3, 6. 6y kou iKavwo-ev yfj.as Sia/co'vouy Kawr\s 8»a9ij'/C7jy.
Ely tyjv fxeplha coming after i/cavcoV., is a locutio
prcegnans, signifying " fit for (a participation in) the
portion of the inheritance," &c. Heinr. observes,
that ayjoy, answering to the Hebr. O^ttTTp, was the
sublimior Christianorum appellatio, as it had been
that of the Jews. The figure (he adds) here adopted
(which is similar to one in Acts 20, 32. 26, 18. and
Eph. 1, 18.) is that of a state whose citizens have
assigned to each of them a fxepis, portion, or posses
sion (see Gen. 14, 24.); and all these are supposed
to be assigned by lot, K/\rjpa>. So that fxiois K\ypou is
for " an allotted portion" The above interpretation
is confirmed by Theophyl., who explains thus : ru>
fxera. rcov aylwv Karard^avrf Kai ouy_ our cos cbrXcoy,
aKKa ko\ riiov aurwv aToAauVaj Trapeo—fflKori' o Sja T>jy
fxeplhos ovjAo? 'Eo-T* fj.ev yap iv rjj aurf) 7ro'Aej Kararay^-
j/ai, oo fxr]v rv)v aur-nv fxepiba k%eiv Kai TvaChiv, iv rm aurco
Khripta ehai, ak/C oil rr\v auryv e^eiv jxeolha' ohv, iv tco

COLOSSIANS, CHAP. I. 9
aurtp K/\rjp<p rjis e/c/cXTj<r/ay trdvres eVjxev, o\/\7\o\ a/\/\os
aXkr^v 'iyfiv ju,egj'Sa. 'EcTauSa Se Kai tou auYou kXij^ou
r^itao-e, Kai Trjy auTYjy fxeplhog.
The iv t<5 cPwtI is by some taken for §»a tou cpwros.
(See Rosen m.) But the common interpretation in
light, seems preferable. <J»<wy is, by a common image,
put for light, knowledge. Thus Christians are said
to be sons of light, we<pwTio-fj.evoi. And the Deity is
metaphorically represented as dwelling in light.
Theophyl. explains <pwr) by yvwo-ei : and he thinks it
refers to both the present and the future world : for
now God hath enlightened us by a revelation of
divine mysteries; and in the future word he will im
part it far more clearly. By us is meant, us Chris
tians, whether Jews or Gentiles.
13. oy ippuo-aro r)fj.as eK rijy e£ouer»ay tou ckotous,
" who hath liberated us from the power of darkness,"
i. e. the dominion of ignorance, sin, and Satan. In
this sense efouo-j'a is used in Rom. 13, 1. and else
where. The image in o-KoVouy was evidently sug
gested by that in the preceding verse. It is fre
quently used to designate the state of the Gentiles
before their conversion to Christianity ; as 1 Pet. 2,
9- Acts 26, 18. The i^ouo-las and ippuo-aro suggest
the harshness of the tyranny under which they had
groaned: and it is well observed by Wets, and
Heinr., that under the e'£ooo-»ay is couched a notion
of despotism, or tyranny. The words <pcoy and o-KoVoy
carry with them an adjunct notion of happiness and
misery, especially with reference to a future world.
13. fj.erko-rr\(rev. Heinr. remarks on the aptness of
the term ; since it is not only used of the transferring
of persons from one habitation to another, and of
transplanting any by colonization, but also of chang
ing a form of government ; as from oligarchy to de
mocracy. So here those who had been under the
despotism of ignorance and Satan, are represented as
being transferred to the kingdom of knowledge, vir
tue, and Christ, in which they have each their
allotted portion." Tijy ayawris is plainly for aycwnj-
fxlvou.

10 COLOSSIANS, CHAP. I.
14. iv a> evofxev rr^v a7ro/\vrpwo-iv Sia rou a\fxaros a-u-
rou. These words have been explained at Eph. 1, 7-
There are few passages on which the opinions of Commentators
are more divided. The antients almost universally and the early
moderns taking the terms of the passage in their literal sense, inter
pret it of the natural creation of all things by Christ ; and hence de
duce a strong argument for the divinity of Christ. On the other
hand the later Commentators, (including Grot, and Wliitby, and
especially the recent ones,) objecting that the above interpretation
is not, agreeable to the context, take the passage to refer to the
new and spiritual creation by Jesus Christ; which, they maintain,
is quite correspondent to the context and the phraseology of many
parallel passages, as Eph. 1, 10 and 21. 2, 10 and 16, 3, 9 and 10.
4, 22— 24. Col. 3, 10 and 11. Rom. 3, 11 seqq. James 1, 18. 2 Cor.
5, 17. They particularly dwell orf the similarity of style and sub
ject matter in this and the twin Epistle (to the Ephesians), from
which (3, 10.) it appears that by the revelation of the plan of re
demption in the Gospel the angelic creation became enlightened as
well as subject to Christ. This interpretation has been supported by
all the acuteness and erudition which the recent Foreign School
could bestow upon it, especially byErnesti, Justinus, Grulich, Noes-
selt, and Heinr., which last mentioned Commentator gives the fol
lowing sketch of the subject matter from ver. 15 to 19. " 1. Maxim&
quin divina. majestate exsplendescil J. C. in omni creatura moral i
primus, ver. 15.; 2. Col legit is sibi societatem undique, quae ex
ipsius mente Deum veneraretur, fundavitqueregnum morale, v. 16.;
3. Huic ipse (nemo alius) praeest, in omnibus facile princeps, v.
17- — 19-; 4. Ex omnibus auteni gentibus sine ullo discrimine col-
legit sibi cultores, v. 20. ; 5. Atqui eodem honore dignatus est et
vos, cujus pretium persentiscetis, dummodo firmos vos geiitis et
constantes." All this, to say the least, is extremely plausible, and
there is much to countenance the opinion. Insomuch that even
some very orthodox divines seem inclined to adopt it, observing that
other and unexceptionable proofs remain of the divinity of Christ,
and that (as Mr. Slade remarks) even from the figurative sense the
same inference may be fairly deduced ; for he who could so newly
create the heavens and the earth, as to bring them, by his power,
into an universal subjugation to himself, can hardly be imagined as
less than divine." This may be true ; but I cannot without regret
contemplate the wanton profusion and recklessness with which
important evidences of the fundamental doctrines of the Gospel are
squandered, as if our stores were inexhaustible. Let it be remem
bered, that when Commentators admit certain doctrines in a gene
ral way, and yet can scarcely ever find them in any specific passage,
their belief in them is, to say the least, very equivocal. As an in
stance in point, I need only refer to the case of the excellent Dr.
Macknight, who, though he always continued in the profession of
Calvinism, yet hardly any where espouses those peculiar interpreta
tions on which Calvinism is founded. Who, then, can suppose him
to have been really a Calvinist ? The application is obvious : and

COLOSSIANS, CHAP. I. 11
the spirit with which important evidences are thus thoughtlessly
squandered away, is much to be deprecated. I cannot, therefore,
but add my humble mite of praise (little as it is needed) to the
efforts of one venerable Prelate, who in reference to a long contro
verted passage, has had the courage to make such a stand against
the whole phalanx of Verbal Critics (who, in accordance with cer
tain Critical Canons more applicable to Classical than Sacred Cri
ticism, had cancelled the passage,) as has made even the most de
cided and able supporters of the new opinion pause, and others sing
their iraXu'wSt'a. It is an important remark of Whitby, that this
exposition of the passage respecting a true and proper creation of
all things by Jesus Christ, is by the Father, from the beginning, laid
down as a rule to which the Orthodox, keeping close, might show
that the Herelicks, who held that the world was created by angels,
deviated from the truth. On the present occasion, then, I see no suffi
cient reason to abandon the common interpretation, which yields an
unobjectionable sense ; and as to the context, it must be remem
bered, that in so irregular a writer as St. Paul even that is a princi
ple of no very certain application. As to the parallel passages which
are so confidently appealed to, they are, most of them, not really
such, or at least doubtful ; and in the interpretation of them the
present passage is appealed to, which is really reasoning in a circle.
Besides, the exposition in question, though it may be justified as far
as concerns ktiZciv from the usus loquendi, yet in other respects it
involves greater difficulties than the common one. This, however,
will better appear from the following examination of the passage
in detail. 15. oy io-riv e)Ku)v tou ©eou tou dopdrou. The best
Commentators, antient and modern, are agreed that
the sense is : " who (i. e. Christ) is (in his human
nature) the visible image of the invisible God."
Here the antient Commentators deserve attentive
examination, especially Chrys., Theophyl., andCEcu-
men. My limits will only permit me to insert a short
extract or two. Theodoret : 'Evapyels yap cpepei rou
yeyevvrjKoroc- robs %apaKrvjpas. And again : etrri rolvuv
e'tKwv (irjAoua'a to bfJ.oouo-iov' al fxev yap dityu%oi e'»Kovey ouk
'e%ou(n tt)v over lav rourcov cbo-Treq e'iKoves eio-it/. tj 8e §ai<ra
e'tKwv, Ka) ro airapaAAaKrov eyouara, rr\v aurrjv ep^ej <pu<riv
r<p ap-^eruTruo. Theophyl. : to rrjs cpuo-ecoy evrifhov, Kai
ro fxeyaAelov rr^s d^ias rou fj.ovoyevous TJ0r)<ni/ ivrauQa'
etKeov, <py\o-lv, io-ri rou ©eou' oukouv cwrapaAAaKToy. And
again : el fJ.lv yap cos SivQpm7ros r\v elKcov, eTp^ey tj Aeyeiv,
on 7]' oikcov ou tpQavei irpos to irpmroTwirov. 'Ettej
Se ewdiv io-riv a>y ©eoy Kai ©eou uioy, dirapa~A-

12 COLOSSIANS, CHAP. I.
auktos Kai e)K<ov iiri ©eou Kai dopdrou, doparos Sr^ao?].
Whitby has here a very masterly annotation,
in which, after refuting the frigid and jejune
interpretation of the Socinians, who maintain
that Christ is called the image of the invisible God,
because he, by his Gospel, hath made known to us
the will of God, offers the following exposition :
" Christ is the image of God, as making him who is
invisible in his essence, conspicuous to us by the
Divine works he wrought, they being such as plainly
shewed, that in him dwelt the fulness of the God-head
bodily ; for an invisible God can only be seen by his
effects of power, wisdom, and goodness, by which,
says the Apostle, from the Creation of the World the
invisible things of God, to wit, his power and God
head, have been made known by the things that are
made, Rom. 1, 20. He, therefore, who in the Works
both of the Old and New Creation, has given us
such clear declarations of the Divine power, and
wisdom, and goodness, is upon this account as much
an image of God as anything can be; to this sense
the image of God here seems necessarily restrained
by the connective Particle on, he is the image of
(jo&, for by him all things were created. Moreover,
that this place is parallel to that in the Epistle to
the Hebrews, the words sufficiently declare ; here
he is the image of God, there the brightness of his
glory, and the express image of his person ; here he
is the jirst-born, or Lord of every creature, there
the heir of all things ; here it is said that all things
were created by him, there that he made the World ;
here that by him all things do consist, and there that
he supporteth all things by the word of his power ;
now, that there he is styled the image of God's
glory, and the character of his person, by reason of
that Divine power, wisdom, and majesty, which
shined forth in his actions, Schlictingius is forced to
confess. It is not, therefore, to be doubted that he
is here styled the image of God,m the same sense."
The learned Commentator also thinks it highly

COLOSSIANS, CHAP. I. 13
probable that he is called the image of the invisible
God, as appearing to the Patriarchs, and representing
to them that God, who lives in light inaccessible, to
which no mortal eye can approach. And in this
sense Christ said to Philip, " He that hath seen me,
hath seen the Father." And St. Paul elsewhere
says of Christ, with respect to the Father, that he is
the radiance of His glory. The above opinion was
maintained by the Antinicene Fathers, and is some
what countenanced by Chrys., GEcumen., and The
ophyl. But it is involved in some difficulties, on
which see-the note on Hebr. 2, 2.
15. TrpwriroKos Trounjy KTiVeouy. On the interpretation
of this word (which the Apostle evidently employs in
an unusual sense) there are many difficulties
attendant : for the best interpretations have little of
actual authority in their favour. The most natural,
and probably best founded one, is that of the early
Fathers, and the Greek Commentators, who take it
to signify begotten before the existence of any created
being; like irpajros in Joh. 1, 15 & 30. So Theo-
doret : olaacds re ouSe irpcoroKr kttov aurov elxev 6 0e*oy
dirocrroAOS, aAXa 7rpwroroKOV, rourecn Trcfarov outgo Kai
¦xptDToroKos iK rwv veKQcov irpwrosydp aveo-rrj. And SO
Dr. Wells, who paraphrases : " The same second
person in the Holy Trinity may also be styled the
first-born of every creature, namely, as in respect of
his divine nature, he was begotten of the Father
before all creatures, and. as to his human nature, he
was the first that was raised from the dead, never to
die again." Another, and also well founded inter
pretation, is propounded by Whitby, who, after
having thoroughly refuted the shallow inference of
the Socinians, that from this passage it must appear
that Christ is in the number of creatures, maintains
that he is so styled as being the Lord of all things.
And he compares the phrase in a parallel passage,
KAripovofuos rrdvraiv, and proves, from the antients, that
Heir and Lord were terms interchangeable. He
concludes a long and able defence of this interpreta-

14 COLOSSIANS, CHAP. I.
tion, by saying, that we may conceive the person of
whom David was a type, may be also here styled the
first-born, as being Prince over, and high above all
creatures, they being all the work of his hands. In
the language of the Rabbins, too (as we learn from
Michaelis), God is called the first-born of the world.
This interpretation is also adopted by Schleus. and
Jaspis. And though it has been objected by Bp.
Middleton, that thus Christ would be said to be the
eldest born of his own creation, which (he observes)
would be absurd ; yet I here desiderate the usual
judgment and good taste of the learned Prelate ; for
it were injudicious, and even unwarrantable to thus
press on the consistency of a figure in so little regular
a writer as St. Paul.
The truth seems to lie between these two interpre
tations.* Which to prefer I know not. Perhaps
they may be united. Bp. Middleton engrafts on the
former the following interpretation : "He was the first
offspring of that great and glorious scheme, formed
in the eternal counsel of God for the restoration of a
fallen world." This may be true in doctrine, but it
cannot be proved to be the truth intended by the
Apostle. 16. otj iv aurw eKTjVSrj t<x 7ravTa iv rols oupavols Kai
™ irri rr\s yys. It cannot be denied that Krigeiv is
sometimes used of a moral or evangelical creation.
But for the reasons above assigned, and because (as
Whitby says) not one instance can be shown where
the creation of all things in heaven and in earth, visi
ble and invisible, is ever used in a moral sense, or
concerning any other creation than the natural, this
cannot be here admitted. Mr. Slade (partly from
Abp. Magee and Dr. Nares) truly observes, that the
terms are so general and explicit, that they cannot
properly be limited in this manner. The Apostle
* For as to others, they have not the semblance of it ; ex. gr.
that of Isidore, Erasm., and Michaelis, who accentuate Trpiororoicos,
thus taking the word in an active sense ; which is liable to insuper
able objections, both grammatical and doctrinal.

COLOSSIANS, CHAP. I. 15
may be understood as illustrating and establishing
the sovereignty of Christ over the new creation, by
the circumstance of his being Creator and King of
all the beings and powers in heaven and in earth.
The interpretation in question is indeed so frigid,
forced, and unnatural, nay, even (as Whitby says) flat
and mean, that one would wonder how so many able
Commentators could have been induced to adopt it,
except from mere fondness for hypothesis. Whitby
has (I think) unanswerably shewn the felicity of it,
and his chief reasons are these : 1st., the Apostle
here speaks of the creation of such things as are not
capable of a moral creation : since all must compre
hend inanimate substances ; and to the Angels,
whether the good or the bad, it can by no means
apply.* 2dly., the words in this sense were far from
being true when the Apostle spoke therh ; for only a
very small remnant of the Jews were then converted
to the Christian Faith, and of the Gentiles few, in
comparison of those multitudes which afterwards
embraced the Faith ; and yet the Apostle plainly
speaks of a creation wholly past already. 3dly., The
Apostle afterwards enters upon the moral creation,
at ver. 18, 19 & 20. (as it should seem, engrafting it
upon the other Edit.). Now these things being thus
connected by the Particle Kai, to what he had before
said of the creation of all things by Christ, demon
stratively show that he was not then speaking of that
revelation, which he begins to speak of in these fol
lowing words.
16. Tot irdvra oY auTou Kai eiy aurov eKTicTai, " created
by God through him, as instrumental cause."
Ely aurov, " for his governance, and for the mani
festation of his power and wisdom therein."
17- Kot) auVoy e<rri 7Tgo 7rdvru)V, Kai rd irdvra iv aurm
a-uveo-TTjKe. This is evidently a further developement
* So Bp. Pearson on the Creed, who, in his luminous exposition
of this text, shows that the verb Kriieiv, as applied to the angels,
must be understood of their original creation ; they could not be
said to be created anew.

16 COLOSSIANS, CHAP. I.
of the same thought as that of the preceding verse.
Here the supporters of the new interpretation are
put to great straits. First they interpret rrpo, not of
pre-existence but of supereminence, an interpretation,
they think, required by the following words. Doddr.
expresses both. But the former interpretation de
serves the preference. And so Theophyl., who
remarks, that the Apostle does not say, vjas before
all, but is, as being especially appropriate to the
Deity. Nor can the words Kai rd irdvra iv aurm
<ruveo-T7)Ke, without great harshness, be interpreted of
the moral preservation, governance of, &c; q. d. "not
only the Jews and Gentiles are become t« dfjL<p6repa
ev (Eph. 2, 14, 16.), but all the various orders of
beings will together be subject to Christ, as one har
monized whole : " a sense for which there is no good
authority : whereas of that of create there are
abundance of examples, both in the Scriptural and
Classical writers, which may be seen in the Com
mentators, or Schleus. Lex. The sense is : " were
created, and are preserved. So Theodoret : Ou yap
fxovov io-riv dirdvraiv hyfxioupyos d/\Ad Kai irpofx-rfieiTai mv
eVonjo-e, Kai Kufcepva. r^v ktIo-iv.
18. Kai auras io-riv tj KeQaArj tou trcSftaros. The
Apostle now engrafts on the natural creation of all
things by Christ another view, in which he alludes
to the moral or evangelical creation. So Theophyl.
observes, that having spoken of the dignity of the
Son, he now speaks of his condescending humanity.
And Theodoret remarks : a?ro rr}s ©eoXoyi'ay eiy rrtv
(iiKavofxiav fxere^r}.
The sense is : " And (moreover) he is the head of
the body of the Church (He), who is the beginning,
or author of the Church, the first-born, or Lord of
the dead." The comparison in Ke<paAij, &c. is fre
quent ; as infra ver. 24, 2, 19., Eph. 4, 15 & 16.,
1 Cor. 11,3. Christ is here said to be the Trpwroro-
Koy eK rmv veKgaiy, as at 1 Cor. 15, 20, he is called
aTapxf) tujv KeKoifxrjfxevcov. By the eKKA^o-la, is meant

COLOSSIANS, CHAP. I. 17
(Theophyl. observes), the whole race of men. And
so Est. andMackn.
18. Iva yevrjrai iv irao-iv auVoy irpaireuujv. The
recent Commentators take the ha in the eventual
sense ; which, however, seems not very necessary.
IlgaiTeueiy, in the sense to be first, is frequent both in
the Sept. and the Classical writers ; and is used of
Kings, Princes, and Governors. At 7raVi, some
supply 7rpdyfj.ao-i ; others, avfy?a)7roiy. The latter
method is preferable ; but both may be included.
And so Theophyl. explains : iv iraari ToTy irep\ aurov
QecopoufKevois. Kai yap Kai irpo xavrcov yeyivr)rai eK tou
IlaTpoy, Kai irgeoros 7rdvrwv io-riv, a>y KeQaAt] TTjy IkkAtj-
tri'ay, Kai 7rgo iravrusv dvko-rr\, yapi^ofxevos auVoTy rrtv ad)-
uago"/ai/, «j'y dirapyf\.
19. oti iv aurto euhoKr]o-e trav to 7TA^pwfj.a KaroiKTJo-ai.
There is some little ambiguity and obscurity about this
sentence, which may, perhaps, be imputed to the awful nature of
the subject treated on. The recent Commentators here propose
several novel modes of interpretation, which, however, effect so
considerable a change in what has been, from the earliest ages, the
received interpretation, that ! cannot venture to place much con
fidence in it. The general rules of Grammarians and Critics ought
indeed to be applied with great caution in cases like the present,
where there is no reason to think that the Apostle had any thing of
that sort in view, and in which the subject matter rather than the
words themselves must be attended to. I see no reason to desert
the opinion of the antients, and most moderns, that at evboK-qoe
must be suppled 6 Qebs. The sense is : "For in him (God) was
pleased that all the fullness (of perfection and government) should
dwell;" as Gal. 1, 15. See also Rom. 15,26. Theophyl. explains :
ro 7r\hpo>fia rfjs dedrnros, rovreanv, e"ni i\v 6 Yibs Kai Aciyor, eicel
yKrjaev, ovk evepyeia ns, aXK ovaia. Ovk eyei he aXXnv clne'i}'
airtav, ei fift rnv cvboKiav Kai rrjv Beknoiv rov GeoD. Rosenul.
(partly from Noesselt) gives the following explanation of TrXnpuifia :
" Plenitudo active et passivfe accipitur, i. e. de iis quae implent, dant,
docent, aut quae capiunt aliquid, possident, eoque ornati sunt vel im-
buti, sive de copiS. quacunque, Joh. 1, 16., Rom. 11, 25 & 12.
Hoc loco intelligiturde dotibus, quas Deus Christo concesserat, in-
primisque de cognitione Dei quam tradere hominibus, doctrinaque
caelesti, qu& vim monstrare ad veram animi salutem deberet, f. 2, 9."
The subject, however, is more solidly and fully treated on by Whitbjj,
thus : " The great end of our Saviour's sufferings was to rescue our
bodies, condemned for sin to death, from that mortality, and to
bestow on all whom God should give him, eten llife, by raising of
vol. vnr. c

IS COLOSSIANS, CHAP. 1.
their bodies to a state of incorruption. So Hebr. 2, 14 & 15.
Therefore the Church which is his body, is represented as the
Church of the first-born enrolled in heaven, Hebr. 12, 23., a Church
against which the Gates of Hades, or of Death, shall not prevail to
hinder their enjoyment of this resurrection to a life of happiness;
they are the sons of God, and therefore children of the resurrection,
Luke 21, 36., therefore heirs of God, joint heirs with Christ, who
shall be delivered from the bondage of corruption, into the glorious
liberty of the sons of God, v. 21,, shall have the adoption, to wit,
the redemption of the body, ver. 23, and they are also represented
as persons fore-ordained to be conformed to the image of Christ, by
having their vile bodies changed into the likeness of Christ's glorious
body, ver. 29. Note, 2dly., That to this end was Christ raised, that
he the first-born from the dead, might raise up his whole body from
the dead, he being raised from the dead as the first-fruits of them
that slept, 1 Cor. 15, 20., for to this end Christ both died and rose
again, that he might be the Lord both of the dead, and of the living,
Horn. 14, 9., and God hath therefore exalted him, that at the name
(i. e. the power) of Jesus, every knee should bow, of things in heaven,
in the earth, and under the earth, Philip. 2, 10., that is, the bodies of
the dead : for by this argument, and from these very words, the
Apostle proves the resurrection, and a future judgment, Rom. 14,
10, 11, 12. He is, therefore, so the first-born of the dead, as to be
the Lord of them, according to our former interpretation of the
word first-born, as to have power to raise them up who sleep in him,
and bring them with him, 1 Thess. 4, 14., to give eternal life unto
them, and raise them up at the last day, Joh. 5, 28, 29., 17, 2. And
thus hath he the pre-eminence in all things, being Lord of all
ereatures, dead and living, and giving both their first and their new
being to them, and rendering his members conformable to his glori
ous image, that so they may be joint heirs vvith him in glory."
20. Kai oY auTOu aTroKaraAAa^ai — oupavols. Here
must be repeated euhoK-qo-e o ©eoy. The words rd irdvra
— eiVe rd eVi Tv]y yvjy, eiVe rd iv ToTy oupavols have not a
little exercised the Commentators. The best founded
opinion seems to be that of Hamm. and the most
eminent Interpreters since his times, that the neuter
gender is here put for the masculine, as often : and
that by Ta irdvra, as far as regards the tcc iirl Trjy yijy,
may be understood Jews and Gentiles. See the long
note of Hamm. They might have added, that ye'vij
is here understood.
'ATOKaraAAa^ai is a very strong term, and imports
far more than KaTaXX. Whether by aurov be meant
God, or Christ, Commentators are are not agreed.
The latter seems to be the best founded opinion ;

COLOSSIANS, CHAP. I. 19
but both may be admitted. This " complete recon
ciliation," it is said, was effected, and peace restored,
by the blood of his cross, i. e. by the blood of his
body shed on the cross.
On the meaning of rd iv oupavols there is some dif
ference of opinion, on which I beg to refer the
reader to Wolf's Curae. I must confess, that upon
the whole, I see no opinion so probable as that of
the antient Commentators and Dr. Whitby, which is
embraced by Dr. Doddr., the former of whom ren
ders: " and by him to make all things friendly in
him, making peace between them by the blood of
his cross." And in his note he observes, that whilst
man continued in his obedience to God, angels and
men were in a perfect friendship, but when men be
came disobedient to their Sovereign Lord, the
angels became averse to them, because their Lord
was dishonoured by them : but God being reconciled
unto us by the death of his Son, they also became
friends and ministering spirits to us, and we became
of the same Church and body with them, under the
same head Christ Jesus, Heb. 12, 22. And so all
things in heaven and earth were gathered into one
Christ. Eph. 1, 10.
21. Kai u'/uiay irore — ToTy 7rovv]go?y. What he had said
of Jesus Christ the Apostle now applies to the state
of the Colossians, as formerly Gentiles, and now
Christians. (Heinr.)
'AT^AAorpioofxevous, " aliens from God, and conse
quently alienated or separated from, deprived of, the
divine promises and benefits." Compare Tit. 3, 3.
Eph. 2, 12. 4, 18. where see the note. The words
iybpous rfj biavoia are exegetical of the preceding.
See Rom. 5, 10. The Siavoia is justly regarded by
the antient Commentators as a strong term denoting
deliberate and purposed enmity. It must, at least,
indicate that it was deeply seated, namely, in the
thoughts as well as the affections, and developing
itself in evil works. 'Ev, in, by ; like the Hebr. 3.
21. wv) 8e uwoKot.rr{A Aa^ev. The 8e is by Beza ren-
c2

20 COLOSSIANS, CHAP. I.
derei sane omnino. I prefer, however, our Common
Version yet ; for the participle seems to have what
may be called a hypoadversative force.
22. iv too o-cofxart rrjs o-apKos aitrou. These words
are by some considered as pleonastic. Yet they
impart great energy to the sentence. Besides,
there seems to be an allusion to the other and glori
fied nature now enjoyed by Christ in the union of the
Godhead. Others explain the o-cofx. as denoting the
body of the Church into which they were now incor
porated. But nothing can be more harsh or far
fetched. At 7rapao-Tr)o-ai must be understood eiy to, which
signifies the end and purpose. Theophyl. compares
this with the iKavwo-avn r^fxds a little before ; q. d.
" He hath not only liberated us from sin, but like
wise bestowed holiness, not of a common sort, but
pure and irreprehensible." Compare Eph. 5, 27- (and
the note) and 2, 13 — 18. and the notes.
23. e'l ye iirifxevere rr^irlo-rei reBefxeAiojfxevoi Ka) eftpaloi.
The e'l ye carries with it an ellipsis, as : " And thus it
will be with you, if indeed, &c. TeQefxeAiwfxivoi act)
eSjsaToi, " grounded and founded, and therefore sta
ble." See the note on the parallel passage of Eph.
3, 17., to which I would add, that there is a mas
terly criticism on the passage by Phot, in his Epist.
p. 238. Montac. The whole Epistle will repay an
attentive perusal, and is highly characteristic of
the acuteness and consummate erudition of that ex
traordinary man.
23. Kai fjt-vj fxeraKivoufxevoi dirh rr\s eX7r/8oy tou euayye-
aIou. This is expressed with popular brevity. The
sense is : " not shaken or removed from the hope of
the benefits revealed by the Gospel." The fxerd has
reference to the change to other opinions and the
taking up of other hopes. Thus in the Classical
writers it is applied to the changing of governments,
or altering of compacts. And Schleus. remarks that
in Theodotion's translation of 1 Sam. 2, 30. fxeraKt*
voufxevot is used of those who suffer themselves to be

COLOSSIANS, CHAP. I. 21
drawn this way and that by persuasions, ac aura sunt
leviores. It is probable that the Apostle might have
that passage in view, and that the word might have
place in some copies of the Sept. then extant.
23. Kijpu^6ej/Toy iv Trdo-y rfi KTicei. By ktiV. is, of
course, meant the moral creation, i. e. every nation
under heaven. This is regarded by most Commen
tators as a popular hyperbole for most nations, or for
Jews and Gentiles. Which, however, is little neces
sary. It is probable there was scarcely any one
civilized nation of the then known world to which
the Gospel had not been promulgated. See the note
supra ver. 15.
24 — 29. Here (Theophyl. remarks,) there may
appear an inconsequence, but there is, in fact, none.
For, after having said, " I am a minister of the Gos
pel, from which I conjure you not to swerve," he
shows, that so true is this, that he even suffers for it,
nay even rejoices in his sufferings, especially as being
calculated for their benefits. Here St. Paul, as in
other Epistles sent from Rome, when in captivity,
introduces a mention of his bonds. This was, in the
present case, suggested by the word haKovov, that re
calling to his mind the cause for which he was suf
fering this misery, of which he felt proud, and which
was the source of great joy ; since his doctrines
were calculated to reform the morals of, and to con
fer temporal and eternal happiness on all who em
braced them.
24. vuv %aupa> iv rols ira§r\fxao-l fxou uirep ufxwv, "Now
I rejoice at these my sufferings (which are thus) for
you, and your benefit." Kai dvravarrAr\pS> — auTou.
Heinr. would take the Kai for Kai yd%. But this is
too arbitrary. The Apostle seems to have intended
the ^aigco to be here understood for yalpoi dvairAt\-
pwv, " I rejoice, I say, at filling up," &c. As to
avravair a., it is regarded by almost all modern Com
mentators as put for the simple dvanA. But this is
a principle which I am always slow to admit, espe-
pecially in writers so little pleonastic as St. Paul.

22 COLOSSIANS, CHAP. I.
Such pleonasms (as I have before observed) are
usually to be ascribed to our ignorance. Perhaps
the dva may signify vicissim, on my part. See Wolf's
Curas. The verb dvravair\. is somewhat rare ; yet
it has been adduced from some of the later Greek
writers by Alberti and Wets.
The words following rd uo-rep^fxara are very ener
getic, and to be ascribed to the high wrought feel
ings of the Apostle on a subject so interesting to
him. In considering them, the antients and the
early moderns have (I think) taken a far more cor
rect view than the recent Commentators (whose
speculations will be found in Heinr.). See Chrys.,
Theophyl., CEcumen., and Theodoret, from whom
Whitby remarks, that "Christ having told us that what
is done to his members, is done to him, Matt. 25, 40
and 45, the afflictions of his members are styled the
persecutions and afflictions of Christ, Acts 9, 4 & 5."
" Now the Jews (continues he) speak much of the
afflictions of Christ and his disciples, comprehend
ing both under the name of ("Pffi^n ">7!l)7, the afflic
tions of the Messiah.''' The Apostle (as Doddr. ob
serves) could not mean that the sufferings of Christ
were imperfect as to that fulness of atonement which
was necessary to the justification of believers (or re
quire, as the Romanists say, the addition of the suf
ferings of the saints, Edit.) ; but he deeply retained
in his mind the impression of that first lesson which
he had from his Saviour's mouth, viz. that he was
persecuted in his members (Acts 9,4.); he therefore
considers it as the plan of Providence, that a certain
measure of sufferings should be endured by this
body, of which Christ was the Head ; and he re
joices to think that what he endured in his own per
son was congruous to that wise and gracious scheme."
See also Mackn.
25. Kara rrjV oUovofxlav — ufxas. The Apostle now
drops the image by which the Church is compared
to a body, and uses terms suited to a house, to which
indeed the Church is compared in 1 Tim. 3, 15.

COLOSSIANS, CHAP. I. 23
Now over this house God presides as supreme oiko'vo-
p>y (o'tKovofxla ©eou), but also commits this oUovofxla to
others, as here to Paul (rr]v SofleTcrav \xoi), and these
are called SiaKo'voi. (Heinr.)
The sense is, "according to the dispensation of
God given unto me." Ely ufxds, " for your benefit."
This is put instead of a dativus commodi. Or (with
Heinr.) it may be construed with nrAripwcrat, which
must have eiy to supplied. Many Commentators
take 7TAr}pwo-ai in the sense SiMa-new. But it imports
something more, namely, fully teach and promul
gate; as Rom. 15, 19-* The antients rightly consi
dered this as having reference to that fuller instruc
tion which the Gentiles needed.
27. oTy TjoeTojo-ev— eQveo-iv, " to whom God was
pleased to make known what are the glorious riches
and preciousness of this mystery among the Hea
thens." The Tj9eA. indicates (as Theophyl. observes)
the good pleasure of God in making it known to
whom he will. One cannot but notice, with Theo
phyl., the exuberance (oyKos) of the phraseology with
which St. Paul expatiates on this interesting point.
Thus the terms 7taootos rrjs So&s, which signify richly
glorious, are highly impressive.
Some recent Commentators, as Heinr. and Ro-
senm., take the oy for 0, and refer it to fxuo-r^piov. It
is usually referred to ttaoutov, which seems prefer
able : but it may refer to both, by the ?rpoy to o-7jfxa.iv.,
though only accommodated in gender to one. So
Theophyl. : ipfj.rjveucov ri to ttaqutos, Kai tj to /xuq-ttj'-
piov, 0 Hpitrros, $>t\(nv, tjtoi tj' tou X|91o~tou yvaiciy, oy icrrtv
iv r]fxiv.
The words following are added, Theophyl. ob
serves, fxerd iyKwfxlmv, and in order thereby to draw
them from angel-worship. "Kpurros is by Theoph. well
explained the r] tou Xgio-Tou yvaio-iy, the Christian doc-
*So Rosenm. explains it, "perfecte el cum prospero successu
docere, quae plenior institutio in eo erat, quod Gentiles etiam ad so-
cietatem Christianam admittendos et perducendos esse doceret."

24 COLOSSIANS, CHAP. I.
trine. The \xuo-rr\pwv is explained by Theodoret,
" that the heathens sitting in darkness have received
the riches of divine knowledge, the QiAorifxlav ttjv rr\s
So'fyjy. The etony Trjy So'fvjy is explained by the recent
Commentators the cause of the hope of. But I pre
fer, with the antients, to take catt. t. 8. for ttjv irpoo--
§oKajfj.evr)v So'faf. Of course, 8o'§. denotes the felicity
laid up for Christians in heaven.
28. vouQeTOWTey irdvra av^pwirov, Kai SiSacKOVTey irdvrac
avftpaowov, " whom, (i. e. his doctrine,) we preach and
promulgate, admonishing every man (of whatever
nation) of its claim to attention, and teaching every
man who attends to the admonition, the duties it en
joins." Such appears to be the true sense ; for I
cannot think with some recent Commentators, that
the terms vouSeT. and 8i8atrK. are synonymous. Even
Heinr. acknowledges that the former may relate to
the morals, and the latter to the understanding. So
Theophyl. : NoTjVety 8e vouQeo-lav fxev eVl TTjy ivpd^eaos'
8i8ao-KaAi'av Se erri hoyfxarcov. The iravra is thought
to be emphatic, and dv^pcoTov to be put for men, i. e.
men of every nation. Others take avSp. to denote
man. But perhaps in the Hellenistic and popular
style irdvra avd%a>7rov may be merely a stronger ex
pression than Tiva.
The words 7ravTa dvBpmwov after 818. are omitted in
several antient MSS., some Fathers, Versions, and
early Editions; perhaps rightly: but this is a ques
tion of no easy determination.
28. iv TraVr, o-o<pla, in all wisdom. See the note su
pra ver. 9 and infra 2, 3. Theophyl. explains this not
only of that of the Scriptures, but of the art of rea
soning and a knowledge of Greek literature. Uapa-
o-rr]o-wfxev, present ; as courtiers do any one to a so
vereign, or great man. See supra ver. 22. TeAeiav iv
Xpio-Ttp, i. e. (as the best Commentators explain)
" possessed of a perfect knowledge of Christ and the
Gospel, and exercised in the duties it enjoins." " It
must be observed (says Photius) that such was his
object ; if few comparatively would listen to his ex-

COLOSSIANS, CHAP. I. II. 25
hortations, and still fewer put them in practice to
the extent he wished, it was not his fault." Some
recognize in rrapao-r. and TeAiov sacrificial metaphors.
But this is perhaps too fanciful.
29. eiy 0 Kai ko7tico, dywvi$6fxevos — iv tuvdfxei. These
are very strong terms ; and the passage may be thus
rendered : " For which (purpose) also I strenuously
labour, according to His energy who operates in me
powerfully." The dywvi§. (which is an agonistical
term) is intensive of the kottko. See 1 Tim. 4, 10.,
and on the whole verse compare Phil. 4, 13.

CHAP. II.
Ceasing to speak of himself, the Apostle now turns to the Colos
sians, admonishing them to abide constantly by the pure and ge
nuine Christian instructions which they had received from Epaphras,
and not suffer themselves to be led away by any of the preposterous
inventions of fraudulent teachers. An admonition, on account of
the many errors of doctrine with which they were carried to and
fro (see Prolegomena), especially necessary. Now this the Apostle
urges with the greater warmth, as he had not himself instructed
them (anymore than the Laodiceans, Hieropolitans, &c), and with
his admonitions he now and then mixes detestations of those adver
saries who were striving to lead them away from the true path of
Christ. This disputation extends to the end of the chapter, and
proceeds in the following order: 1. It has given me much pain to
hear how you are carried away with false opinions, and certainly
there is nothing I more earnestly wish, than that you, and all whom
I have not been able to admonish and instruct in person, may be con
firmed in the doctrine of Christ, so infinitely more sublime than all
human inventions, ver. 1 — 3. 2. Do not, then, commit yourselves
to those wily persons, but keep firm and constant to Christ, ver,
4 — S. 3. For he is worthy of being embraced, and his transcend
ent merits ever held in reverence and admiration, ' ver. 9 — 15.
Henceforth shun every thing that is abhorrent to the pure doctrine
of this Teacher, ver. 16 — fin. (Hein.)
Verse 1. QeAm yag — AaoSiKeia. The yap has re
ference to the dycovigifxevos in the preceding verse,
and (as Rosen m. observes) it suggests a reason why
the Colossians should remain constant in the per
formance of their Christian duties. 'HaIkov dywva
ej(w. These words (which are explained by Theoph.

26

COLOSSIANS, CHAP. II.

dyooviaj wep\ ufxaov) express the strong solicitude of the
Apostle with respect to the Colossians and Laodi-
cseans, especially on account of the dangers they
were in from the arts of wily seducers, and seem to
imply a desire of seeing them, to avert that danger.
On Laodicaea, the capital of Phrygia Pacatiana,
see Strabo, Pliny, and the other authorities adduced
by Wets.
1. Kai 00-01 ou% icopaKao-t to 7rpo<rw7r6v fxou iv trapKi.
These words are well paraphrased by Theodoret :
aXAa Ka\ uVeg irdvrwv rcov fwjSeVa) fxe rebeafxevcov. The
expression ecop. to 7rp6o-(07r6v fxou iv o-apKi is a mere
Hebraism, which ought not to be too much pressed
upon. The oVoi, &c. signifies, " and as many other
churches in your province as have not yet seen me."
It is well observed by Theoph., that the Apostle adds
Laodicasa and others, to spare their feelings in the
censures he has to introduce.
2. iW 7rapaKArj$mo-iv ai KapSi'ai aurwv. Some Com
mentators interpret the wapaKA. of consolation ;
others, of admonition. Much maybe said in support
of either interpretation. Admonition and confir
mation would be necessary to produce that comfort
and tranquillity which had been interrupted by the
dissensions introduced by rival teachers ; to which
purpose it was necessary o-ufxfii&dgeiv, " to bring them
together," and thus close up the schism. On o-ufx@.
see the note on Eph. 4, 16.* For o-ufxfiifiao-QivTwv
some MSS. read o-ufxfiifiao-QivTes. Both expressions
are anomalous, but the common one seems the more
genuine, as being the harsher. Heinr. says it may
be resolved into Iva o-ufxfiifiao-Qwo-w. But aurwv might
rather be repeated. The irregularity arose from the
Apostle's saying " their hearts," for they.
The iv dydirf) is said to be for 8i' dydirris, as show
ing the bond by which all, being reconciled and
* Of this sense of the word Wets, has numerous examples ; as
Thucyd. 8, 29. Ivvejilfiaae berbv IlepblKKav ro'is aBnvaiois. Herod.
1,74- ol be o-vufiiflaaavres aiirovs eaav o'ibe. Dio Exc. p. 617.
eTrifMJii) yap &$ avufiifia-aoiv aiirovs rots bp.0)(i£pois — biaipepouivovs.

COLOSSIANS, CHAP. II. 27
brought together, might resist the attacks of adver
saries. 2. Kai eiy irdvra itaoutov rrjs 7r?.Tjpod)ogiay TTjy truveo-ews.
Heinr. remarks, that as iv has shown the instrument,
so eiy denotes the scope and end to which they were
to be united, namely, that their minds might be im
bued with knowledge far more elevated than the
false teachers devised. And in order to heighten
the Seivo'TTjy, he, instead of eiy irdvra or eiy ttXtj'^tj o-uv-
e«riv, says eiy irArjqocpoplav TTjy o-uvetrews, and, what
is yet more, eiy irdvra itaoutov ty]s 7r7\.7]go<popiay TTjy <ruvi-
o-ews. Then, by apposition, he at eiy eViy. tou jautr-
TTjpiou adds the cause for which he could ascribe itaout.
and irA7}po<p. to Christian knowledge, namely, inas
much as it leads us to understand the fxuo-rr\piov, or
divine decree for blessing men by Christ, hitherto
hidden. See supra 1, 26. As an example of itaoutos
in the above sense I would cite Jambl. de V. Pyth.
^ 67- irpairlftwv itaoutov.
'Ewlyvwo-is signifies here, as often, an exacter know
ledge. 2. Kai irarpls Kai tou Xpia-Tou. From the diversity
of readings found in the MSS., the Critics are inclined
to regard the whole clause as spurious. A conclu
sion as rash and groundless as such usually are. The
true reading it is neither very easy nor very mate
rial to determine. On these words see Wolf's Curse
and especially Whitby.
3. iv w eio-i irdvres — diroKQufyai. It is strange that
many recent Commentators should refer the iv if to
fxuo-rriplou ; which method, indeed, yields a tolerable
sense, but (as Wolf observes) not so good a one as
arises by referring it to Xgio-Tou, with the antients and
most moderns, and recently Heinrichs. It respects
(as Whitby observes) the person of Christ as Media
tor, the knowledge of whom, the Apostle says, hath an
excellency beyond all other knowledge, Philip. 3, 8.
for iv w ireperfx-rfivfre, in whom ye are circumcised, ver.
11. and iv <p, in whom ye are risen again, ver. 12.
plainly relate to Christ's person and his merits as Me-

28 COLOSSIANS, CHAP. II.
diator ; and the whole of the following chapter treats
of him, and of the benefits we have received iv aurw
by him. The Apostle also applies this to him by say
ing (ver. 6.) as you received the Lord Jesus Christ, so
walk in him ; and by warning us against the deceit of
vain philosophy, because in Him dwelleth all the
fulness of the Godhead." Heinr. however takes Xg.
to signify the doctrine of Christ ; which, (Whitby
observes,) will make no great difference, since these
hidden treasures of Christ's widom are revealed to
us by his Gospel only, and thence alone we obtain
all our knowledge of him as our Mediator, and of all
the offices he sustains as such.
3. oi Qr}o-aupo\ TTjy <ro<plas Kai TTjy yvwcrews airoKputyoi.
A similitude taken from a money-chest, from whence
the cash is taken when needed. See Mace. 1, 24.
• 0TJO-. denotes (as Theophyl. remarks) the abundance
of the knowledge ; and the irdvres its boundlessness.
The diroKp., too implies that he alone knoweth, and
therefore from Him we are to seek wisdom and know
ledge. The iv to, too, denotes his self-derived wis
dom and knowledge.*
4. touto 8e Aeyw — iriQavoAoyi'a. In the preceding
verse there seems to be an allusion to the false
teachers ; as appears plainly from the present verse,
which is introduced by the formula touto Aeyw, which
always imports an injunction to great attention.
Here, however, it has a somewhat different sense ;
and Aeyw seems to be a vox prasgnans ; q. d. " This
I say, meaning that," &c. IlapaAoyif. is a word
often used in the Classical writers ; and joined with
i^airarav and other similar words ; it signifies to de
ceive and circumvent, to come round (irapa) any one
by false pretences, and, in a general way, to deceive ;
* As the philological Commentators adduce nothing on these
words, the following passages may be acceptable. Eurip. Alcest.
6,14. Wakef. ev ro'is hy&Boiai he ttavr eveari aoipiat (bojpa). I
must also subjoin (what is singular) an imitation (for such I take
it to be) of this passage by the Apostate Julian, in his Hymn in So-
lem 2. avaXafiovri aortas avoi£,ai dvaaipovs.

COLOSSIANS, CHAP. II. 29
as here, for iriQavaAayta is added, which signifies a
specious and taking sort of address, adapted to per
suade and bring over those with whom it is employed.
Theophyl. explains : Ti yap el irt$avo3s Aeyei ; ou'Sev
oT8e, ira^aAoyio-fxos etrri to irdv, Kai erodjiV/xaTa. On this
term may be compared the similar one yprjo-roAoyla
at Rom. 16, 18. Loesner aptly cites Philo 4, 14. C.
oiVivey a)Tj'9'>)<rav <ro<piav ir&dvwv elvai Aoywv eupetriv, aATi'
ou irpayfxdrwv atojflea-TaTTjv irlo-rw and 338 E. rr]v rwv
?w'ya>y iriQavorrjra.
Rosenm. thinks these deceivers were persons who
mingled together Judaism and Oriental philosophy.
5. el yap Kai ry trapKi direifxi, aAAa rw irveufxan o-uv
ufxiv e\[xi. Compare a similar sentiment at 1 Cor.
5, 3. where see the note. 'A?o.a, yet ; as 2 Cor. 11,
6. 13, 9.
5. %alpwv Kai $Aeirwv. An Hendiadis for, " rejoicing
while I see." So Joseph. Bell. 3, 9, 2. (cited by
Wets.) u'jxay 7rpoyTo irapov eu 'eyovras y_aipw Kai @Aeirw.
and Galen : i'8a>v Kai yalpwv. Ttjj> rd^iv ufxwv, " your
order and regularity," eura^lav (as Theophyl. ex
plains). A military metaphor generally implying
discipline, obedience, and constancy. So here, Heinr.
thinks, it may have reference to subordination and
obedience to the superior teachers, the order with
which evei-y thing was done (as in 1 Cor. 14, 40.) ;
also the regular management of the funds for the
relief of the poor; and especially constancy in ad
hering to the faith of Christ." This last particular,
however, does not seem adverted to in these words ;
but it is so especially in the words following, Kai
to trrepewfxa TTjy eiy Xpio~Tov iritrrews ufxwv.
6. o>y out* irapeAafiere rov X. 'I. r. K., iv aurco 7regi-
irarelre, " As, therefore, ye have received the doc
trine of Christ, walk, continue in it, and by it regu
late your whole conduct." 'UapuAafxfi. is used of
teaching of every kind, both oral, and by letter.
See 1 Cor. 11, 23. &c. Ylepnrarelv, as Heinr. re
marks, here denotes not merely the habitual regula-

30 COLOSSIANS, CHAP. II.
tion of the life, but continuance in doctrine; since
the whole chapter is not ethical, but doctrinal.
7. ippifafxevoi Kai iiroiKohofj.oufj.evoi, " rooted and
well founded* in it;" as Jude 20. Both these ex
pressions are explained by the fiefiaioufxevoi. See the
note on the parallel passage of Eph. 3, 17- Heinr.
observes, that KaSws e'818. must be closely connected
with 7rlo~rei ; and irepio-o-euovres iv aurfj iv euyapio-ria,
imports a progressive increase in faith and in per
formance of good works, as the fruits of it." But
the former seems all that is here intended ; and o-uv
eu^apio-rla signifies " with thankfulness to God for
your conversion." See 1, 12. and Ps. 100, 4.
8. fiAeirere (xt) Tiy — a7raTTjy, " See, mind lest." So
Matt. 24, 4. fiAeirere pj Tiy ufxds irAavcSo-r,. The verb
in this sense has usually after it a negative particle,
or an diro. "Eo-rai 0 o-uAaywywv, is said to be for
o-uAaywyfi, perhaps by a sort of Hebraism. Yet there
seems more of energy and emphasis. %uAaywyelv
signifies literally to carry off spoils or booty. Making a
spoil of you may therefore import either, " treating you
as things to be sacked, and spoiling your Christian
goods;" or, " carrying you away with them, as the
sacker carries off the inhabitants as a booty." The
former seems preferable. Theophyl. thinks (as also
Dounseus) that there is an allusion to a thief who
privily digs his way into a house, and steals the
property. 8. 81a TTjy <ptAoo-o<plas Kai Kevijy aTrarTjy. This is con
sidered by most Commentators as an hendiadis, for
" sophistical and fallacious philosophy ."f For the
* Like the immense stones without cement which formed the
foundations of the edifices of the antients. See the note on Eph.
3, 17-, to which may be added a passage of Demophilus, cited by
Bulkley on Joh. 15, 5. 'Ptgwdevres eK Qeov Kai ipvevres, &C Having
been rooted and sprung up from God, let us adhere to our root ;
for like streams of water divided from their fountain, so the plants
of the earth, cut off from their root, soon become withered, dry,
and rotten.",
f The same interpretation is adopted by Schoettg., who has here
a long and able annotation. Grot, observes, that the Apostle uses

COLOSSIANS, CHAP. II. 31
Apostle (they say) does not absolutely condemn
philosophy, but KaTa tj, comparate, i. e. out of its
proper limits, and exercised upon matters which
exceed its comprehension. But I rather apprehend
that the Apostle means to censure the Grecian phi
losophy in general, which was altogether hostile to
the Gospel, and could by no means be mixed with
it, but to the detriment of the latter ; especially
since (as Heinr. observes) the term <piAoo-o$lct also
denoted what we call religion, and is applied as such
by Josephus and Philo to the Jewish religion.
As to the persons here meant, some (as Whitby
observes) fix on Simon Magus and the Gnostics.
Others, on the Jewish Doctors, who then mixed the
philosophy of the Heathens with their ceremonial
worship, and had learned to allegorize it. Others,
again, divide the matter between Jews and Gentiles.
" That the Jewish Doctors (continues he) are, in a
great measure, adverted to, appears from ver. 14 — 16.
This indeed seems the key of the following, which,
may be distributed into two heads : 1. Cautions
against the seductions of the Jews zealous for ob
servation of their rites and ceremonies ; 2. against
the seductions of the Heathens by their vain philo
sophy dressed up by them anew, both as to its doc
trines and morals, and set off with the most specious
pretences, styled here .irfiavoAoyla, enticing speech."
See also Mackn. and especially Wolf's Cura?.
On the o-Totyela rou Koo-fxou, see the note on Gal.
4,3. 9. oti iv aurai KaroiKel irdv to irAr\pwfxa TTjy fleorTjToy
<ra)ju,aTiK«)y. The connexion is thus traced by Whitby : " (of which philosophy
ye can have no need) since," &c. But this seems too arbitrary. It may
<piXoao<p. because it was the received term ; but by adding rijs
Kevfjs avarrjs he expresses its real nature ; since it deceived many
by professing to be what it was not, and promising what it did not
perform. So that though the knowledge of it was not of itself
bad, yet it was dangerous ; and certainly after the Jews had studied
philosophy, their antient doctrines were much corrupted.

32 COLOSSIANS, CHAP. II.
be more closely traced thus : " (And yet their philosophizing ought
to be KaraXpiarbr, as being Christians,) for in him dwelleth," &c.
On the sense of the words the antient and modern interpreters
exceedingly differ. The antients and earlier moderns recognise in
them a strong evidence of the Deity of Christ ; and they assign the
following sense: "in whom the whole fulness of deity substantially
dwells." 0(o-w/j.ariKu>s there have been, even among the orthodox.three
interpretations, which are thus stated by Wolf : 1 . corporally, so that
the body of Christ as a subject of habitation be signified ; 2. truly,
as indicating the mode of habitation ; 3. substantially. The first
is supported by Theodoret, CEcumen., and many moderns. The
second is modified by some, so as to mean solidly, realty, in oppo
sition to types and shadows. So Glass, Hamm.,* Hackspan, Vi-
tringa, and most Lutherans. The third interpretation is supported
by many antients, Thus Theophyl. : rovreariv, ovk kanv kvepyeia
ns, aXXa ovoia Kai us awfiaroidels Kai jxia airoarao-is Siv fiera rov
TrpoaXrippaTOS. H tai ovro>, Kara rov aywv Y^vpiXXov, ths ay ev
ao>fxari evoiKijarj xpvyfi evoiKei be avrrj awpari ovaioibUs Kai abiai-
peruis, Kai aipvrios, substantially, or personally. And so Bochart and
Suic. Thes. 2, 1217. Wolf (rightly I think) is of opinion that all
three interpretations (so that the word Qebs be taken of the nature
of Christ) are so far from being adverse, that they are reconcilable,
and arise one out of another. "Thus (continues he) the divine
nature of Christ (or the Xoyos) is said to dwell; which necessarily
supposes a subject for indwelling, and such is the body, or human
nature of Christ. In that the Xbyos dwelt, not by shadow, appear
ance, or figure, but truly and in presence. And if so, then not
only evepynriKws and effectively, but in substance and essence."
The above seems, upon the whole, a correct representation of the
sense. It is observed by Whitby, that the Apostle does not directly
say, that Christ is God, but expresses his divine nature thus, partly
to represent to the Jews the divinity of Christ, with allusion to the
God of Israel dwelling in the Temple, partly to oppose him to the
irXripiopa of the Gnostics, and to the partial deities of the Heathens."
We may (I think) conclude, with Whitby (adopting the words of
the Council of Antioch), that the body born of the Virgin, receiving
the whole fulness of the godhead bodily, was immutably united to
the divinity, and deified, which made the same person, Jesus Christ,

* His words are these : " In Christ the deity dwells in fulness,
so as nothing could be added to it, and so in him bodily, that is, as
the sun dwells in the firmament, where the body of it is. The
whole divine nature is not only in part, but fully, without absence
of any part of it, in Christ ; and that not by aspecies, or image only,
but really and substantially: and so consequently, (which is the
thing here designed to be proved by it) the will of God must be
supposed to be so revealed in Christ or by Christ, that there can be
no need of any addition from the Heathen philosophy, or from the
Jewish law.''

COLOSSIANS, CHAP. II. 33
both God and man." Or (to use the words of Doddr.), as the
passage contains an evident allusion to the Shechinah in which God
dwelt, so it ultimately refers to the adorable mystery of the union of
the divine and human natures, in the person of the glorious Emma
nuel, which makes him such an object of our hope and confidence,
as the most exalted creature with the most glorious endowments
could never of himself be." Yet, strange to say, most interpreters
for the last century have taken up expositions which approximate
more or less to the Arian heresy, or even that of Socinus himself,
regarding the words as merely signifying that God hath lodged
in the hands of Christ a fullness of gifts to be conferred upon men;
or, as only referring to his complete knowledge of the divine wilt.
But there is so little ground for either opinion, that I may be held
excused from detailing them, or the chief arguments brought against
them. The former may be found in Heinr. and Rosenm., and the
latter in Whitby and Mackn., or in the abstracts of Mr. Slade.
10. Kai itrre iv aurw ireTrAr\pwfxevoi, " And (so) ye
are complete in him, in all knowledge necessary to
salvation." The interpretation, however, of ireirA.
will depend upon that adopted in the foregoing
verse. 10. oy itrrtv r] Ke<paAr] icdo-t\s agp£»jy Kai e^outriay. This
is to be understood as said emphatically, and with
reference to some others in whom the heretics
thought part of the power was vested. So Simon
Magus and Corinthus, a statement of whose notions
on this subject may be seen in Whitby.
11. iv at Kai irepierfxrjQi]Te ireptrofxy d^eipoiroir]r<o.
The iv is for 2, by. We have here a popular mode of
expression for, " by him ye have obtained a circum
cision not made with hands and corporeal, but spiri
tual, and consisting in the putting off the sins of the
body and the flesh, even by the circumcision (enjoin
ed) of Christ." As the circumcision ^eipoiroirjros is op
posed to that in the flesh (see Eph. 2, 11.), urged by
the false teachers, so is the circumcision a^eipoTroirjToy
that of the heart, and divinely effected, (which is
spoken of in Rom. 2, 29), and of which even the
Prophets of the Old Testament make mention. See
Deut. 30, 6. Jer. 9, 26.
11. iv tyj ebreKSuVei r. cr. r. d. r. cr. Heinr. observes,
that as eV8uo-ai signified close connection with, so did
a7reK8u<rai denote the complete laying aside of any
VOL. VIII. D

34 COLOSSIANS, CHAP. LI.
thing, as of a garment (See Eph. 4, 22.) ; a meta
phor derived, as Schoettg. thinks, from the Hebr.
OTTl. By o-coju-a T7jy o-apKos is meant, " the body,
which indulges in the corrupt desires so natural to
it." The words rwv dfj.apnwv, if genuine, (though
they are omitted in many MSS., Versions, and Fa
thers, are by Matthaei admitted to savour of a gloss,
and are cancelled by Greisb.), have the force of an
adjective. It is plain that to put off this body of sin
signifies, " no longer to employ it for sinful pur
poses :" which putting off is compared to circumci
sion, since thereby sin is mortified, and cut out, and
the principle of sin being kept under, we attain unto
purity and holiness of life.
12. o-uvracpevres aurw iv rw ftairrlo-fxari. The
Apostle illustrates the reformation and purity re
quired of Christians by a fresh image ; though em
ployed on other occasions, as in Rom. 6, 3. seqq.
where see the notes. On the sense of truveyeip. see
the note on Eph. 2, 5 & 6.
13. Kai ufxds, veKpous ovras iv rols irapairrwfxao-i. The
same moral reformation is now represented by an
other and more forcible figure, similar to the former,
but not to be confounded with it. (Heinr.) Here
are enumerated other benefits received by Christians
from Christ. There is the same sentiment, and in
almost the same words, at Eph. 2, 1 — 5., where see
the note. Before aKpo&uo-ria. must be repeated iv.
The sense is : " because of that prepuce which is
evil concupiscence." Now this they had cast away
on becoming Christians, (ver. 11.) 'H aKgofiuo-rla
TTjy o-apKoy, may also signify "the state of a Heathen;"
for he who has the prepuce, is a Heathen ; q. d.
" miserable were you because of the heathenism in
which you lived." (Rosenm.) The former interpre
tation seems preferable. See Slade.
'Hju-iV, which is found in the best MSS., Versions,
and Fathers, and is received by the recent Editors, is
undoubtedly the true reading, not from the strength

G0L0SSIANS, CHAP. II. 35
of MS. authority, (which, in such minutiae, is little or
none), but because the words following require it.
It has been observed, by Whitby, that baptism
being a rite of initiation to Christians, as circumcision
was to the Jews, it may be inferred that " baptism
is Christ's ordinance for infants of believing parents,
as circumcision was of old to the infants of the Jews."
See much more in that Commentator.
14. e^aXei'vf/ay — rtp o-raupw.
The general scope of the Apostle in these words is sufficiently
plain ; but to determine the exact construction is not so easy. This
passage may, I think, be reckoned among the bvavonra of the
Apostle, mentioned by St. Peter, on which more light is to be
desired, though little to be expected. Upon the whole, we must be
content with discerning the genera I sense, and not stumble at some
confusion of metaphor. Some assistance towards its illustration,
Rosenm. says, has been rendered by Noesselt in two Prolusions on
this subject in his Exerc. Script, p. 212: — 253. Yet I cannot find
any thing of much importance and truth, that had not been already
discerned by former Commentators.
'~E£aXel\bas. This simply signifies having annulled ¦' but there is
(I think) an allusion, not, as most Commentators think, to the
" crossing out an account in a tradesman's book," or the " blotting
out or defacing a writing or bond (see Athen. ap. Wets.)," but to
" the abrogating of any law by painting over the tablet on which
it was written." So Lysias, cited by Rosenm. : rovs uev (vopovs)
evkypa<j>e, rovs be e^aXeitjtev. 1 would observe that e^a\ei(j>oj in the
physical sense, paint over, occurs in Thucyd. 3, 22'. Levit. 14, 4-2
& 48. 1 Par. 29, 9. See also. Pollux 7, 124., and Eustathius.
14. to Ka9' Tjfwotf yeipoypafyav. The %e^oypa<p. pro
perly denoted a bond, obligation, syngrapha: but
from a comparison of the parallel passage of Eph.
2, 15. it appears to mean a writing generally. Yet
there is an allusion to its primitive sense ; since, as
Theophyl. observes, the law was an \hoypa.q>ov made
with Moses, to which the Israelites bound themselves
in the following words, Ex. 19, 8. ?ravTa oo-a o ©eoy
ewre irotrjcrofxeQa.
At Soypaci some would understand o-uv ; but others
(more properly I think) iv ; as in the parallel pas
sage of Ephesians, ToTy 8o'y/xatri is put, populariter,
for o r\v Zoyfx. The Kaff r]fj.wv is passed over by some
Translators ; by others rendered with respect to, or
d2

36 COLOSSIANS, CHAP. II.
concerning. Our Common Version has " against
us," which may be admitted, so that the sense be
that by which we familiarly say, " I have an account
• against you." By the hoyy.. are undoubtedly meant
the ordinances, statutes, and external rites of the
ceremonial law. Thus the Law of Moses is termed
yodfxtxw at 2 Cor. 3, 6.
The words o r\v uirevavrlov r]fx1v are explained by
Noesselt, Rosenm., and Schleus. (and, indeed, for
merly by Vorst., Grot., and Pierce), as signifying,
which law was the cause of disagreement between
Jews and Gentiles."* But I see not how vj'pv can
mean us Gentiles ; and the above interpretation of
uirevavrlov seems to be somewhat violent and preca
rious. Neither, however, am I satisfied with the
common interpretation, " burdensome to us," which
sense cannot well be elicited from the term.
The phrase TjgKei/ ck tou fxeo-ou is sufficiently plain,
and appears to be a Latinism.
14. irpo<rr)Aw<ras auro rw a-raupw. The force and
scope of the metaphor here is difficult to be deter
mined. The best Commentators are agreed that
there is an allusion to the antient custom by which
decrees, or writings in general, were cancelled, by
having a nail drove through them. They therefore
render : " nailing it to his cross, and by this, man
gling the yeipoypa$ov, annulling it." And this is very
agreeable to the general use of irpoo-r{Aow. For, be
sides Lucian and Demosth. (cited by Wets.), it is
used of nailing a person to the cross in Joseph.
1247, 30. irpao-r\Aouv 8e — robs ahovras. Some, indeed,
* See Noesselt ap. Rosenm. Whitby, too, explains it not very
differently, as being a middle wall of partition, hindering them from
coming to God, and putting an enmity between them and God's
people, ver. 14 & 15., which Christ hath taken away by abolishing
and dissolving the obligation of it, and admitting the Gentiles as
fellow-heirs of the same promises and blessings with the Jews with
out it ; or it is contrary to us, as being the ministration of death and
condemnation, 2 Cor. 3, 7 & 9.

COLOSSIANS, CHAP. II. 37
as Theophyl., take ra> o-raupw for iv ra> <rraupw, " by
his cross," which yields a far preferable sense, but I
see not how this can be permitted by the words,
for the Dative rw o-rau^w must be governed of irpris.
15. direK^uo-dtxevos rds dp%as kol) rds e^outrlas eSeiy-
ixdno-ev. Here it is, 4thly, ascribed to Christ's me
rits, that by the total vanquishment of the enemies
of Christianity he hath made our Christian course
easy, and our passage safe. (Heinrichs.)
The terms are all military, and derived from a
triumph over a conquered enemy, namely, by strip
ping them of arms, vestments, &c. Heinrichs cites
Plut. Lucull. 514. eK8u<rai robs 0a<nXe?y. Rosenm.
thinks that the middle has here no force, improprih.
But it is so used in Plut. 2, 173. (cited by Wets.)
era^ev fxao-Tiyouo-ftai dbroSuo-ajxeVtoy ra Ifxdria. Some
(with far less probability) take it for an agonistical
metaphor. But who are meant by the dpy_. and e§ou<r. ? Most
recent Commentators (after Kypke) think, the de
fenders of the %etp6ypa$ov just before mentioned, (i. e.
the Mosaic Law), which was the greatest hindrance
to the propagation of the Christian religion ; namely,
the Jewish rulers and magistrates. (See Whitby
and Rosenm.) But this seems too hypothetical and
formal. I see no reason to desert the opinion of
the antients and most moderns, that the powers here
mentioned are those of the Prince of this world and
his subordinate agents, the evil demons (so Theo
phyl. rds 8ia|3o'?uKay Buvapets Aeyei), including Death
himself, as personified. See 1 Cor. 15, 25 & 55.
Heb. 2, 14. Joh. 16, 33, &c. And so Heinrichs.
Yet the Jewish rulers may be included.
Heinrichs would here understand the destruction
of idolatry, and the plucking up of deep-rooted su
perstitions. But all that had not been yet effected;
though those particulars may be included, since ido
latry and superstition were chiefly upheld by the
dpj/ai in question.
Aeiyfxarlfeiv signifies " to make one a public ex-

38 COLOSSIANS, CHAP. II.
ample, or gazing stock," to ignominiously expose to
triumph ; as was done by conquered enemies. So
Theophyl. : ao-^TjftoVTjVai iiroli]o-ev. 'Ei/ 7rapprjo-ia sig
nifies openly, publicly. (So Theophyl. B^oarla, irdv-
tojw opwvrwv) ; as Job. 7, 4. & 11, 54. (where see the
note); or confidenter, as Heinrichs explains. ®pia[x-
(3eu'eo, with an accusative of person, signifies to triumph
over. At iv aurw some subaud xpio-rtp; others,
o-raupw, which is greatly preferable. So Theophyl. :
iv Tto arraupw robs 8aip,oWy TjTTTjjtxei/ouy Bellas. And
again : 'Ev raj trrau^(a ouv to rpoiraiov CTTjcay 6 Kupioy.
wo-irep iv 8tjju,oo-io) Qearptp 'EAATj'vajv, 'Pwfxalwv, 'IouSaiW,
rouy Saijyiovay eQpidfx(3eu6-ev.
16. p) ouy — o-a.@$d.Ta>v. Theophyl. observes, that
hitherto the Apostle has spoken enigmatically on
this head ; but now he is more explicit, after having
enumerated the above benefits. On the foregoing
enumeration of the merits of Christ in reforming
and saving the world, he engrafts a conclusion, ver.
16 — fin., namely, that the praise of Christian virtue
is no longer to be sought by the observances of the
Mosaic Law, but in true moral reformation.
16. fATj ouv Tiy ufxas — o-a&fidrwv, " Wherefore (such
being the case with the ceremonial law), let no one
judge you (i. e. as you observe, or not) or condemn
you in (respect of any rite connected with) meats,"
&c. The fte^ei, Heinrichs observes, either signifies
in any part of (so Theophyl.), or it is pleonastic, (and
so it is considered by Rosenm. and Schleus.) ; as iv
vatilas fxeoei in Diog. Laert., and many other exam
ples cited by Wets. But it should rather seem that iv
fxeoei is well rendered in the E. V. in respect of. And
so Beza, Luther, and Wolf. Thus it is much the
same with iv rw fxepet rourw 2 Cor. 3, 9- 9, 3., in the
business qf. And see 1 Pet. 4, 16. The same ex
planation will hold good of almost all the examples
adduced by the Philologists. The Apostle might
have written iv fxeoei (ZpoSo-ews tj iroo-ews, &c, but he
has chosen to vary the phraseology.
The other terms can require no explanation, See,

COLOSSIANS, CHAP. II. 39
however, Mackn. on the o-a30aV., who rightly indi
cates the obligation to the observance of the Chris
tian Sabbath.*
17- a e«TTi <TKia rwv jxeXXo'vTa)V, to 8e o-wfxa r. X.,
" which things (as compared to the future benefits
to be obtained by Christ) are a mere shadow, but
the substance is solely Christ, and the advantages
to be obtained by him." So it is remarked by
Spencer ap. Whitby, that we are not to infer from
hence that these and all the ritual constitutions of
the Law of Moses, shadowed forth some Christian
mystery, but only that they were as mere shadows
compared to that solid and substantial truth which
Christ, by his Gospel* hath discovered to us." And
such is the interpretation adopted by almost all ju
dicious Commentators, antient and modern. So
Theophyl. : Ta fxev truAaid o-Kia elo-j, to 8e o-w[xa,
roureo-nv, tj aXTjQeia, Xjskttou. "Slo-re tj Sei o-Kiaf Kpa-
reiv, rou orvofxaros irapovros.
* On which subject I would respectfully refer my younger readers
to an instructive treatise recently published by the learned and or
thodox Mr. Holden, entitled, " The Christian Sabbath j" a work
rendered almost necessary by the many frivolous pamphlets and
commentaliones on this subject, especially a most pernicious one of
Gilbert Wakefield. To such as these the words of Wolf are very ap
plicable : " Optandum erat, ut nostratium nonnulli ad illorum ex-
emplum (adverting to certain writers who have written in vindica
tion of the Sabbath) Sabbati Christiani moralitatem nunquam in
dubium vocassent, otiumque suum rebus et commentationibus pro-
ficuis potius et irpbs otKobofihv aptis, quam talibus impendissent, quae
ut rerum argumentis destituuntur, ita bonos offendunt, malos
autem cultus divini negligentiores reddunt." Mr. Bulkley has here
much important matter from St. Barnabas, St. Ignatius, Justin
Martyr (in his Dialogue with Trypho), Irenaeus, Clemens Alexan-
drinus, Tertullian, Origen, Eusebius, Athanasius, and Jerome,
which I would recommend to the attention of Mr. Holden for a fu
ture Edition of his work. Of these my limits will only permit me
to insert the following from St. Barnabas : " The eighth day is the
beginning of another world ; therefore we celebrate the eighth day
with joy, on which Jesus rose from the dead, and appeared and
ascended into the heavens;" and Ignat. Epist, p. 34, 35. (speaking
of the antient Prophets) : Ets Kuivornra eXiribos ijXvBov, jJ,r]Keri aaji-
fiatt$ovres, aXXa Kara KvpiaKrjv Sionv £,u>vres.

40 COLOSSIANS, CHAP.. II.
Of this sense of o-kiu and o-(Sfj.a it were needless to
adduce any of the numerous Classical examples col
lected by the Philologists. On the words to 8e o-difxa.
Xpio-Tou there is some uncertainty. But the best
Commentators are agreed that the genitive is put for
the dative with iv ; q. d. " the thing (i. e. the truth
itself), the future blessings themselves are situated
and reside in Christ, from whom alone they are to
be sought."
18. pjSeiy ufxds Karafipafieverw. The term Kara-
fipafi. (which is reckoned by Jerome among the
Apostle's Cilicisms (though examples are found in
Demosth., Polyb., and Plutarch), has been variously
interpreted. It signifies, properly, " to deprive any
one of the fipafiehv, or prize, which he deserves, by
some art or trick (for KaTa has thus the sense of
irapd). Hence it comes to signify, " exercise unjust
and fraudulent judgment upon." Whence it has
here been explained to deceive, circumvent, like irapa-
Aoylgeo-Qai at supra 4. By others, as Bengel, it is in
terpreted, " exercise despotic and abused authority
over." For other interpretations I must refer the
reader to Pole, Wolf, and Heinrichs. Wolf and
Hammond explain condemn ; Whitby, damnify. The
interpretation first mentioned (which is supported by
our Common Version) seems to be the most natural.
The sense is clear from ver. 16. /xTjViy ufj.ds Kpiverw ;
q. d. " Let no man deceive or damnify you, drawing
you off from the true doctrine to a factitious one at
variance with the Gospel."
The use of fleXeov is very anomalous ; and several
Commentators render it, " by a voluntary humility."
And so Beza, Dav., Dath, and J. Capell. See also
Wesseling on Herod. 9, 14. But this may be wan
dering too far. Theophyl. renders.: BeAoucriv r,fxds
xarafipafieueiv 8ia Taxeivo<^poo-uvr\s 8oKou'o-Tjy. Others
explain, " delighting in," i.e. by delighting, or who
delights in. So Casaub., Hamm., Vatablus, and
Knatchbull. It is not easy to say which deserves

COLOSSIANS, CHAP. II. 41
the preference. Wolf, who carefully examines both,
assigns it to the former, and perhaps rightly. Almost
all recent Commentators adopt the latter.
On the sense of ra-rreivo^poo-uvrj Commentators are
little agreed. Those who take ^i/\wv in the significa
tion dwelling in, render it, " tenuitas in victu, an
ascetic and Pharasaical kind of life." But this sense
seems too arbitrary, and is little authorized. I see
no reason to desert that of modestia, which is ac
cordant with the usage of the Scriptural writers;
and, united with SeTuww, the term denotes (as Doddr.
says) " an affected and fantastic, if not counterfeit,
humility and lowliness of mind."
18. Kai QpTjo-Keia tcoi/ dyyeAwv. Of these words
there are two interpretations; 1st, that of the an
tients and most moderns, " the worshipping of an
gels (this being the genitive of object, on which see
Krebs in loc.) and interpreters of men's prayers, and
their intercessors with God." See Tob. 12, 15.
2dly, that of some eminent moderns, and especially
the recent Commentators, " worship such as angels
render to God." And so the genitive is used in
Sapient. 14, 27- But this interpretation is liable to
many objections, which are well stated by Heinrichs,
who satisfactorily defends the former, which is sup-
ported by the unanimous authority of the antients.
The words are levelled against persons who (whether
they derived their opinions from the Essenes, or from
some Heathen philosophers) maintained the existence
of angels or hatfxoves, as intercessors and mediators of
prayer (not of salvation), under an idea that imme
diate access to the Deity, was unattainable and pre
sumptuous. It is needless for me to enter into this
subject, since it has been so fully treated by Dr.
Whitby. Grot., well observes (after Theophyl.) that
there was an affectation of humility in this, as if they
dared not venture themselves to prefer their petitions.
It is well remarked by an anonymous writer ap.
Wets. : " Modestiam simulantes tumidi sunt."
18. dfxrj impaKev ifxfiareuwv, " intruding and prying

42 COLOSSIANS, CHAP. II.
into that which he hath not, and doth not under
stand." Such appears to be the sense of ifxfi., though
Philologists are not quite agreed, Jerome and Erasm.
rendering it, " incidens fastuose," by a metaphor
taken from the tragic e>0a8ey. But this interpreta
tion (as Beza and Schleus. observe), is neither agree
able to doctrine, nor founded on any authority. The
sense " prying" is supported and illustrated by
many eminent Critics, as Bos, Raphel, Schleus., and
Heinr., who adduce examples from the Classical
writers and Lexicographers. As to that of our
Common Version, intruding into, it is also well sup
ported by Classical authority (see Schleus. Lex.) :
but the sense prying is more apposite ; though, in
deed, both may be united. I would render : " step
ping out of his bounds, and prying into what it is
impossible for him to fathom." 'EwpaKev, known,
understood. A signification common in verbs of
seeing, both Greek, Hebrew, and Latin. Rosenm.
compares 1 Tim. 1, 7-*
18. eiKTj <puo-ioufxevos, " vainly puffed up and proud."
This metaphor of inflation to designate pride is per
petual. See the Philological Commentators. Eikt},
causelessly, irrationally, as accompanied with igno
rance. So Matt. 9, 22. and 1 Tim. 6, 4. TeTuiparrai
[xrfiev eirio-rdfxevos. This is the simplest method of
interpretation. Others are pursued by the Com
mentators. See Pole, Wolf, and Heinrichs. It is
observed by Rosenm., that the words of Christ,
Luke 11, 5., contain so exact a description of such
kind of Jewish teachers, that it will serve as a com
mentary to this passage.
* And he remarks : " Nempe, qui addicti erant Judaicis insti-
tutis, ignorabant, concessa esse in legibus Mosaicis multa, quae nee
vim tamen praeceptorum haberent, omnia autem non nisi ad tem-
pus, nullis, nisi Israelitis injuncta, plurima praeter haec hominum
arbitrio, non Dei mandato, sancita, praetereaque Christianis, a legis
Mosaicae vinculo per Christum liberatis, antiquata praecepta, et vero
etiam iis, qui stirpe de Israeliticsl non essent, haec eadem, quae
Judaeis, religione servanda obtrudebant. Cf. 2 Cor. 3, 13."

COLOSSIANS, CHAP. II. 43
19. Kai oi kqutwv ttjv Kecpa^Tjv, " and not keeping
hold of, holding fast by the head (even Christ)."
Kparelv signifies to hold fast by, keep close to, fol
low. For examples Heinrichs and Schleus. refer to
Luke 4, 42. Acts 3, 11. and Apoc. 2, 13. KedjaJwji/,
" only master and moderator." 'Ef ou, for ef Tjy, by
the irpos to o-rifxaivofxevov. On the sense of the rest of
the passage, which is almost verbatim the same as
Eph. 4, 16.. see the note there, as also the notes of
Whitby and Mackn. in loc.
20. ei ouv direQdvere cruv ra> X. a. r. o~. r. k. " But
if ye be dead with Christ to, and have renounced
those elements of the world." Heinr. paraphrases :
" Quam parum quaeso vobis constatis, quam vobis
contradicitis, si nuntio elementar ireligioni ceremo-
niarumque nugis misso, in eis tamen observandis
aaque religiosos vos praestatis." The t<* o-Toi^eTa
Noesselt and Heinrichs explain of signs, ceremonies,
affecting the senses only, an external and adumbrated
worship of God, such as is described supra ver. 16
and Gal. 4, 10. Somewhat preferable is the exposi
tion of o-t, by Koppe on Gal. 3, 4. and Schleus. in v. :
religio, rudior ilia et imperfecta, sensibus omnia sub-
jiciens pcenisque terrens, qua ad perfectiorem chris-
tianam prceparandi erant Judcei ceque ac Gentiles.
See the notes on the above passages of Galat. The
Critics just mentioned do not, however, successfully
assign a reason for this use of koV/xou, as applied to
the Jewish superstition. They think it was so used
in order to retaliate on the Jews their own contemp
tuous appellation bestowed on the Heathens. But
it perhaps rather denotes what we call the mob, the
prqfanum vulgus. So that by o-roijeia rou koV/xou are
meant such rude, imperfect, gross, and sensual no
tions of religion, as are suitable to the profanum
vulgus, the bulk of mankind.
20. cbreSai/eTe o-bv Xpio-rw, viz. at baptism ; as is
plain from supra ver. 13. and Rom. 6, 4., where see
the notes. T«» — 8oyf*«Ti^eo-5e, " why do ye hold
opinions as if living in the profession, not of the spi-

44 COLOSSIANS, CHAP. II.
ritual and enlightened doctrines of Christ, but in the
gross and grovelling ones of the vulgus, namely, in
Judaism." Aoyfxarlgea-Qai is a word often used by
the Philosophers ; as Diog. Laert., Arrian, and Sext.
Emp. (See Schleus. and Wets.) Many Commenta
tors explain it here, " to suffer doctrines to be im
posed upon you." So Grot, and Schleus. Others,
" to hold dogmas or doctrines." The former inter
pretation seems preferable, on account of the ivraA-
fxara just after. And so Theophyl. : toy ira&la apTi-
/xaSTj Kao'TjcrSe, <£tjo-j, boyfxarffifxevoi Kai vofj.oBeroufxevoi ti
8e? 7roieiV. The latter, however, may be included.
21. ju-tj a\{nj, /ATjSe yeuVyj, pj8e Siy^y. Here we have
a parenthesis containing a specimen of the kind of
80'yfjiaTa just adverted to. The words are strangely
rendered by Mackn., "Neither taste, touch, nor
handle." Our common translation, if thus pointed,
will fully represent the sense : " Touch not — taste
not — handle not ;" q. d. '• Touch not this — taste not
that," &c. These are (as Heinr. observes) speci
mens of ivraAfxara expressed imperatorid brevitate.
On the distinct sense of the atyvj, yeucij, and fliyyy
Commentators are by no means agreed. Some, as
Crell. and Heinr., regard them as synonymes accu
mulated (by a sort of climax) to show the severity of
the interdict,* and all having reference to forbidden
meats. But this seems too formal ; and OlyjiS will
scarcely bear the sense they assign, at least there is
no Scriptural authority for it. The same may be
said of atyv), which though it is often used in the
Classical writers, yet I think never in the New Tes
tament. As to Slade's criticism, that " it never has
this except with the addition of a genitive," I must
confess that in the passages cited by the Commenta
tors (and also a great number which I had myself
collected in the course of my reading) I do not find
one in which the genitive is omitted ; yet I see not
* So Mackn. observes there is here a beautiful gradation ; eating
being more than tasting, and tasting more than handling."

COLOSSIANS, CHAP. II. ' 45
why it might not; as in Soph. Aj. 841. yeu'eo-fle pj
<pei8e<r0e 7ra«/8Tjj*ou o-TgaTou. In the present passage,
however, it could flot have been expressed.
Others, as Grot, and Storr, take the a^iy to mean,
" touch not a woman." But though the Apostle
uses the word in that sense at 1 Cor. 7, 1., yet it is
with yui/aiKoy, the omission of which would here be
very harsh. Neither is it likely that the Apostle
would here introduce such a subject, which indeed
would little correspond to the words following, a
io-ri — a7ro^T]Vei. The jxtj a^yjy and pj Qlyys seem to
be interdicts of the same species : but I am not pre
pared to adopt Mr. Slade's opinion, that " the former
signifies handle not ; the latter, come not into contact
with." For as to aVTeo-Qai, usually signifying touch
with the hand," that will equally hold good of Qjy. :
which does not reach far enough. It should rather
seem that dirr. signifies to touch with the hand, lay
hands upon (as in Thucyd. 2, 49. to pv e^wQev dirro-
fxevw o-eSfj.a ouk dyav Qepfxov tjv) ; whereas hlyeiv signi
fies something more, namely, contrecto ; whence it is
often used in sensu nequiori. Yet, for the reasons
above assigned, I would not seek such a signification
here, but refer it, together with avl/yj, to the having
contact, greater or less, with objects by which cere
monial pollution might be incurred. It is evident
that the Apostle intends no great exactness.
22. a itrr) irdvra eiy cpQopdv rr\ diroypquei. It is of
importance here to bear in mind what was just said,
namely, that the Apostle in the terms pj a\|/vj in
tended no great exactness. And therefore those
Commentators who here tell us that the a earn, &c.
has reference to all the above particulars, seem to
increase the difficulty very needlessly. On the sense
of the words Commentators are divided in opinion.
Much depends upon the sense in which aVop^TjVei
is taken, which some, as Hamm., Doddr., Wells, and
Schmidt render abuse. Yet the sense they lay down
is quite at variance with the context, and,, as Heinr.

46 COLOSSIANS, CHAP. II.
observes, very jejune. Almost all Commentators,
antient and modern, take diroyjp. (and, I think,
rightly,) in the sense, use, or using. And so our
common Version, and also Wolf, whose words are
these : " De usu ciborum ipso loqui Apostolum non
dubito. Neque enim in eo erat, ut ab abusu tantum
cavere juberet suos, qui ritus ejusmodi omnes penitus
intercedisse ante tradiderat." Of this sense the
Commentators adduce examples, to which I could
add scores which I have noted down. Yet all those
who adopt this sense, are not agreed in interpreta
tion. Schleus. renders : " Quarum rerum usus per-
niciem et maximas pcenas affert." And so Heinr.,
who thinks these are the words of a Jewish Doctor
ironically repeated by the Apostle. But such a sense
cannot fairly be elicited from the words ; and as to
Heinrich's notion, it is too fanciful. Upon the
whole, I see no interpretation so natural and proba
ble as that of the antients, and, of the moderns,
Grot., Wolf, Rosenm., and others, namely, "which
things are all so far from polluting the user, that
they rather themselves perish by using, and tend
only to corruption," i. e. animal destruction ; con
formably to the words of our Lord, Matt. 15, 17 &
18. So Theophyl., who paraphrases : <p^o-\v, oti oo
pryaAa nvd raura itrriv, aXX' eiy <p9opav KaTatoj'yei To?y
Xpwfxevois' <pdetp6fj.eva yap iv ry yatrrp), 8ia tou dfyebpw-
voy uiropper Oure ouv aJdieXouo-iv aura Ka9' aura, oure
SiAairrttuo-i. The words Kara ra ivrdXfxara — dvQpwircov are to be
joined with 8oyp*Ti£e<r9e. The sense of the two verses
20—22. is thus expressed by Rosenm. : " Quid sus-
cipitis aut fertis, si quid vobis ingerit, ista decreta
(qualia sunt: noli t anger e ; neve gustare, neve con-
trectare hujus rei aliquid, quod est vetitum lege
Mosalca. veterumque prasceptis, cibos inprimis inter-
dictos, quod omne perit tamen s. conficitur ipso
usu;) qua? cert e decreta proficiscuntur a praeceptis
doctrinisque humanis."

COLOSSIANS, CHAP. II. 47
23. aTiva itrrt — TTjy «rapKoy, " which efTaXpxTa T«Jy
dvbpoaicwv" &c. By these are meant chiefly those of
the Essenes. Ao'yov many Commentators interpret a
pretext or pretence. See Doddr. and Kypke. But
I prefer the sense assigned by the antients and most
moderns, speciem, a show, not a reality. So Chrys.
and Theophyl. : Aoyov — oo Suvapi/, ou8e dAyQeiav. This
is hinted at in the fxev without 8e.* Rosenm. (after
Noesselt) observes, that o-o<pla is here the same as
^>iAoo-o<pla at ver. 18., or \J/eu8a>po'py yvwo-is at 1 Tim.
6, 20.
23. iv eSeXoflpTjo-Kei'a. There is here an ellipsis, to
be thus supplied : " as shown, evinced only in efieAoSp.
The word is rendered by all our English Translators,
will worship (i. e. voluntary worship), which may be
defended. (See Grot., and consult the long and
instructive, but somewhat rambling, annotation of
Hamm.) Yet I prefer the sense assigned to the
word, after much critical examination, by the Phi
lologists of the last century (as embodied in Heinr.
and Schleus.), namely, " an excessive, pretended,
and affected sanctity." And this is also supported
by some antient Interpreters. Thus Theophyl. ex
plains it ttjv uiroKpivofxkvt\v euAdfietav iv rj) bprpKla. See
also Chrysost. and CEcumen. And in this sense the
word is sometimes used by the early Ecclesiastical
writers. So iQeAoirepio-o-oQprjo-Kela is cited by Heinr.
from Epiphan. de Haeres., where it is used of the
Pharisees. Heinr. has ingeniously shown how e9e^o.
comes to mean affected.
23. Kai raireivoippoo-uvy). On the sense of this word
see the note supra ver. 18. From the context
it appears to signify that kind of affected humility
* On which it is remarked by Jerome ap. Wets. : " Hoc loco
guirfemconjunctio superflua est, quod in plerisque locis propter im-
peritiam artis grammatics Apostolum fecisse reperimus. Neque
enim sequitur sed vel alia conjunctio, quae solet ei propositioni, ubi
quidem positum fuerat, respondere." The criticism is, however,
like many other theological remarks of that Father, ill founded.

48 COLOSSIANS, CHAP. II.
under which ever lurks pride,* and which is of all
kinds of arrogance the worst. 'A^eiSeia o-topxToy.
This is explained by the recent Commentators harsh
treatment of; as if it were said by meiosis, as d$et-
lelv in Thucyd. 2, 43 and 51. It is explained by
GEcumen. Kara<ppovrjo-iv rou o-cofxaros. And so Theo
phyl. It evidently denotes a neglect of the com
forts, whether of food or clothing, rest, &c. which
the body requires- I cannot think, with some, that
this includesflagellation.
23. ou'k iv Tip] tiki irpos irAr^o-fxovr^v TTjy tragKoy. Mackn.
here rashly supplies 8e, and unwarrantably takes oc
casion to suspend a clause from it, which disfigures
the sense of all the rest. The Apostle (I conceive) as
he has shown in what Christian wisdom did not consist
(namely, in unnecessary and affected austerities), so
now he shows in what it does consist, or is consistent
with, namely, Tipj irpos irAr)o-(xovftv rrjs o-apKos. By
Tip3 is meant a cherishing of the body, (for o-ootxaros
must be repeated), a sense found in 1 Cor. 12, 23.
1 Tim. 5, 17- and elsewhere. The words irpbs 7ta^o--
[xovyv show the kind of care here meant, namely, the
satisfying of its wants, so as to keep up its strength
for the duties of life (see Eisner), and that the body
may thus serve the soul, which an excess either way
would prevent. See Chrys. and Theophyl., and also
Mackn., who concludes by observing, that " the
wisdom which teaches the neglecting of the body, is
not wisdom,but folly." This is so plainly the Apostle's
meaning, that it is strange any should have missed it;
and yet many Commentators have so done ; for, not
to notice the subtilties of Grot, and Heinr., and the
harsh constructions of Camer. and Casaub., even the
sensible Doddr. renders: "to the dishonourable sa
tisfying of the flesh ;" a version entirely founded in
error. * To which purpose may be aptly cited M. Anton. 12, 27. virb
itrvipiq. (read arvtyias) rv<j>os rvipn/xeyos iruvriav xa^e7rwraros. Here
too, the words of our Christian Poet will be applicable :
" Pride may be pampered while the flesh grows lean j
Humility may clothe an English dean,"

COLOSSIANS, CHAP. III. 49

CHAP. III.
Having thus far treated on what a true Christian
ought not to follow after, (see note on 2, 16.) the
Apostle now subjoins what he ought, and on what to
fix his affections. That admirable part of the Epistle
which now follows abounds in the most excellent
moral precepts, and impresses the mind with a deep
sense of the dignity and worth of a true Christian.
These extend to ver. 17- (Heinr.)
Verse 1 & 2. ei ouv o-uvr\yep^re r. X. r. a. $. The
sense seems to be : " If then ye have really died with
Christ unto the observance of Jewish rites (see 2,
20), and have risen with him to better hopes, and by
his example profess to pursue better aims, no longer
then grovel in the mire of worldly and fleshly su
perstition, but seek and follow after those purposes
which are heavenly, and aim at those blessings which
are seated where your Redeemer will dispense them,
who sitteth at the right hand of God for ever, and is
invested with authority to bless and reward all his
faithful servants." Such seems to be the best ground
ed sense that can be assigned, and it is supported
by the authority both of the antients and the most
judicious moderns. But the full meaning of the
Apostle requires to be developed at far greater
length. To which purpose the many excellent Ser
mons of our best English Divines may advantage
ously be consulted, one of which (Bp. Sherlock, 3,
11.) is pointed out by Mr. Slade.
The sentiment in rd dvw ^tcitc is further de
veloped in rd dvw typovelre — yTjy. The tppovelre is well
rendered in our English Version, " set your affec
tions on ;" from which Doddr. had causelessly de
viated. On the Ta dvw many Commentators have
indulged in ingenious, but little solid speculations.
Wets, understands it thus ; " Supera studere debe-
bant, sed non astra et motus lunae, ut Judaei et Py-
thagorei." Calvin, with far more probability, takes
VOL. VIII, E

50 C0L0S3IANS, CHAP. III.
it of the sublimer doctrines of Christianity, as op
posed to the trroiy_ela mentioned at 2, 20. Yet it is
objected by Doddr., that those are not in heaven.
This, however, seems not very conclusive. It is
plain that the words must be taken in their popular
acceptation, and in all that extent of signification
which a plain Christian would assign to them. And
it is well observed by Doddr., that the Apostle pro
ceeds, on the principles he had laid down, to graft a
most important practical exhortation, different from
any he had advanced before (as he certainly does at
ver. 5.) ; yet nothing could more effectually tend to
take them off from those bigoted attachments of
which he was solicitous to cure them.*
3, 4. These verses, Heinr. observes, are to be
conjoined, and mutually explained from each other.
'AireQdvere yd%, " you have, by baptism, professed
to bid adieu to your former life, ToTy Karw, tw Koo-px>,"
&c. See the note on 2, 11 and 12. The words tj' far)
— ®ea> admit of more than one sense. Some recent
Commentators, as Heinr., take tj' £cotj to mean " your
former life now laid aside by spiritual death, the su
perstition and immorality connected with it, and the
worldly advantages to be expected from it." But
this is harsh, and unsuitable to the context. The true
interpretation seems to be that of Theophyl. (from
Chrys.) : iraAiv, tj' £cotj ufxwv dvw warre ko.) rd dvw typo-
velre' *t*iXoveiKei yap 8eif ai aurobs Ka9»jpi>ouy, dvw, Kai
olaat^v $wvras £a»j«', rrjv iv rw 0ea>, ttjv pj tyaivofxevifT
Mtj djaifeTai 6 XpitrToy ouVtoy ou'8e r] £«jtj uixwv (palverar
Tj' ouv ^TjTe?Te rd Qatvofxeva ; TaOYa 8e TrpoKuraa-Keud-
$ei, tva eu'fluy e'preo-yj eiy tov tj'Sjkov Aoyov. And Theo-
* Of the Classical citations in Wets, the most apposite are the
following. Heliodor. 7. 23. bpio yap trios KUKeivnv avia Kai uiya
typovovtrar. Plato de Rep. 7. ovre paBeiv av irw (firiui avrbv, ewitr-
rijurjV yitp oiibe e%eit> rZv roiovriov, aire avio &XXa Karw avrov fiXi-
rteiv rnv tyvyfiv. Seneca Ep. 79. Sursum vocant ilium initiasua:
erit antem illie, etiam antequam hac custodia exsolvatur, ettm vitia
disjecerit, purusque ac levis in divinas cogitationes emicuerit. Per-
sius 2, 61. O curvse in terras animse, et oaelestium inartes. Lucian
Iki'iiwot. 5. v'^rnfai i/fbi} tyovels Kai iivioQcv.

COLOSSIANS, CHAP. XII. 51
doret : eKflvou ydq dva<rrdvros iravres riyipSrjfxev d^?v'
ouSeirw opdifxev rwv irpayfxdrwv rr\v eKfiao~iv KeKpuirrai
Be iv auTto TTjy Tj'pTegay dvatrrairews to pio"TTjgiov* orav
rolvov iiriQuvfi to 8eoVepov, TTjviKaoVa Teuf o'pSa TTjy dvao--
Tao-ecos, Kai dwroTvauo-opQa TTjy aduvdrou ^eoTjy. And so
it is explained by some eminent modern Commenta
tors, as Rosenm.
'Ev @ea>, " in the mind of God." %bv Xpio-ToJj
" after the manner and example of Christ." " The
life of a Christian (observes Doddr.) is here repre
sented as an invaluablejetue/, and under a double
security, reserved in heaven, and laid up with Christ
in God; secure, therefore, as the abode of Christ
with the Father, or as the fidelity and immutability
of the Father himself could make it." This, however,
seems rather ingenious than solid.
4. orav 6 Xgjo-Toy — So'fvj, " But when Christ, who
is our life (i. e. the author of it, Joh\ 11, 25.), shall
appear, i. e. at his second advent, as Judge, then
shall ye appear with him in glory, i. e. happiness."
Theophyl. (from Chrys.) makes the following in
ference : "Qcre eKfj't/Tji/ ^TjTeiTe ttjv yfxepav, pj TauTTjf
irpos eKej'vTjv £«rij" cnreu^ere' rare yap tj' a/\.Tj9iVTj ^ojtj ufxwv
<Pavepourat' tj' yap vuv, Qdvaros, otj Kai 8ja (pQopds truv'ur-
rarut, TTjy poTjy Kai <X7roppoTjy. Mtj Tipiy ivrauQa ^TjTeire
Kai Sofay eKe? yap tj oo'f a ufxwv. He then subjoins a
fine comparison derived from the pearl oyster.
5. veKqwo-are ouv rd fxeAi) ufxwv rd iiri TTjy y*jy,
" mortify therefore, and render as dead (so far as sin
is concerned), your earthly members." Ta en-1 TTjy
yr\s, " which are used for the purposes of this life."
Theophyl. explains : rd o-wfxartKa p?Xij. NeKg ouv is a
strong expression, the force of which is too much
diluted by the exposition of some recent Interpreters,
debilitare. It signifies, " deprive of all force, obtain
complete mastery over." From what follows, how
ever, it should seem that Theophyl. has rightly
remarked, that by the rd p'x»j iiri TTjy yijy, are meant
the to\ Sio\ twv fxeAtov tou fftojxajos iirvrerAo^\x& a iir) rye
yrjs afxotpr^f.»ret. And so Theodoret. Thus the
E 2

52 COLOSSIANS, CHAP. III.
pXTj are put improprie for the lusts worked in those
members. The apparent inconsistency between the
veKpwo-are and the expression elsewhere used by the
Apostle, o-weTad>TjTe rw Xgio-Tw, Theophyl. thus re
moves : otj tj' fxev irqoreea veKpwms rou fiairrio-fxaros tj'»
8a>pov, dwoKTivvutra ttji>' iv -r\fxiv irpoyeyovuiav dfxapriav' tj'
8e vuv UTroTi^e[xevy] veKpwo-is' TTJy Tj'pTepay irgoaipearews,
rds fxerd to jddirrio-fxa dfxaprlas dtpavl§ouo-a, pxAXov 8e
pj8e ava^Tjcaj iaio~a oaws, 6ia rou Qavarouv to <Ppo?Tjpx
TTjy o~apKoy.
The terms iropvelav and aKadaoo-Jav, require no ex
planation. The 7ra0oy denotes venereal lust of the
most flagitious sort ; as we may infer from Rom. 1,
26., irapiOwKev aurous eiy irdQy drifxlas, with which the
Apostle prefaces a description of vices the most
abominable. Hence the Latin Pathicus. Here, too,
Classical examples are referred to by Schleus. On
the terms in question, Theophyl. remarks : IlapTjKev
I8iKcoy e\irelv a o-JSe eiirelv KaAov' Ka) 81a TTjy aKa#apo-/ay
Kai tou 7ra9ooy irdvra ivetyyve Ta tcoi> al%f>wv pfea>v
cI'Stj. 5. iinbufxlav KaK-^v. This is illustrated from 1
Thess. 4, 5., pj iv ird^ei onSup'ay. 'Eir&ufxlu is, like
almost all words of this kind, properly a vox mediae
significationis. So Midrasch Cohel : concupiscentia
bona subjugavit concupiscentiam malam. See also
Theophyl., who cites Dan. 9, 23. On the ttjv irAeove-
f iav — eihwAoAarpela, see the note on Eph. 5, 5.
7> iv oTy Kai upiy TrepieirarfjO-are irore, ore e^Tjre iv
auToTy, " in which (vices.) ye also once (more or less)
walked, were habituated to, when ye lived among
them," i. e. the children of disobedience, the Hea
thens. Such is the explanation given by Rosenm.,
Doddr., and Mackn. The igrjre h auVo?y is, how
ever, more usually, and perhaps more rightly,
referred to the a. Certainly this is supported by the
Classical examples adduced by the Philologists. See
Wolf and Wets. Thus Grot, explains: "when ye
were moved by such affections and passions." It is
therefore no tautology, as Mackn. objected. Here

COLOSSIANS, CHAP. III. 53
may be compared a very similar passage in 1 Cor.
6, 11.
8. vuv) 8e a7ro'9eo-9e Ka) up?y rd irdvra, " But now
that you are become Christians, put ye away them
all." The Kai signifies vicissim. Under the rd
irdvra much meaning is comprehended ; i. e. all the
vices above mentioned, and also anger, &c. Here,
opyrj and 9upy are joined, as at Rom. 2, 8., Eph. 4,
31., where see the notes. Kouctav. See Eph. 4, 31.,
and the note there. B^ao-<pT]pa and a\o—/_po'Aoyla are
placed together as being vices nearly allied ; the
former, consisting in injurious and calumnious
speaking ; the latter, in filthy, lewd, and immodest
discourse. The works e'K tou o-rofxaros ufxwv, are
added, to strengthen the sense. It, however, seems
a blending of two phrases, " lay aside filthy conver
sation, and let it not come out of your mouth." The
latter, occurs in Ephes. 4, 29. where see the note.
9. p) \f/eu8eo-Qe eiy aAArjAous — aurou. See the note
on Ephes. 4, 22 — 24., to which I add the following
citation. Pindar. Pyth. 4., 177-> e^9i'o-Toio-i pj \|;eu8eo-j
KaTapaij/aiy, i. e. Karafxialvyis ttjv yevvav.
9. direKtiuo-dfxevoi ro ira/Xaiov dvbpwirnv. I would
compare Pyrrh. ap. Diog. Laert. 2, 66., ws yfiAeirov
e'jTj iKSuvai dvQpwirov (where I would read), tov
dvQpwirov. iO. Kai evSuo-dfxevoi rov veov — Krltravros aurov, " and
have put on the new man, who is renewed and
reformed unto a knowledge like unto His knowledge
who created him,"i. e. made him a Christian such as
he is. Now, this KTiViy is effected not merely by
baptism, and a moral life (as Theophyl. says), nor by
the doctrine of Christ only (as Rosenm.), but by
both these, nay, also by other methods, united with
the influence of the Holy Spirit, to dilate on which
would be here out of place.
Wets, cites Philo. 15, 45., tj 8' eiKcov Ae\eKrai Kara
tov TTjy iJ/u^T^y Tj'yep'va vouv.
11. oirou ouk evi "Ex^tji/ — e7\.eu'9egoy. The oVou sig
nifies, "in which new creation or regeneration."

54 COLOSSIANS, CHAP. III.
The ou'k ei/i has much sense ; q. d. " there is no
enquiry whether any one be Greek or Jew." See a
very similar passage in Gal. 3, 28., and the note.
The distribution into Jews and Greeks, circum
cision and uncircumcision, is frequent. On the
terms Bap0apoy, XkuQtjs, Heinr. observes, that they
are not opposites, like the former ; otherwise we
should have had Bap/3. Kai Pwfxdios ; but there
is a kind of climax ; q. d. barbarous nations, nay,
that which is most so, Scythia. The copious Classi
cal illustrations of the Commentators show that
Scythian was a proverbial term for barbarian. It is
not, however, very necessary to adduce any of them :
but I shall lay before my readers a passage which
I found in Max. Tyr. Diss. 17, 4., ou'Se rov 2ku9tj ou8e
Tov"EAATji'a ou8e rov Hepo-r)v, yj rlv "lVep|3o'geiov. And,
a little further on, raura 8e 6"EaAtji/ Ae'yei, Kai o $ap-
/3apoy, 6 TjVeiptoTTjy /cai 6 9a7\.aTTioy Kai 6 o-o'<poy Kai 6
acotpoy. 11. aAAa rd irdvra Ka) iv irdcri Xpio-To'y. These
words have the same sense as those at 1 Cor. 15, 28.,
where see the note.
12. ivSuo-ao-Qe ouv — oiKTicpuv, " Having, then, these
glorious hopes on an equal footing with the elect
people of God, not only detest and avoid the vices
just mentioned, but cultivate those virtues which
especially become those to whom God hath shewn
such mercy and loving kindness, namely, com
passion," &c. Such I conceive to be the true con
nection of the passage with the preceding.
The terms coy eVAeKTol tou &eou dyioi Ka) rjyairrjfxevoi
(as at Hebr. 3, 1., and 1 Pet. 2, 9.), each suggest
motives for the exercise of the virtues in question,
and they are here accumulated with all the charac
teristic warm-heartedness of the Apostle. Indeed,
virtues like these, were especially necessary in a
society formed of such discordant materials as that
of Colossae. Hence the earnestness of the Apostle's
injunctions. The metaphor in e»8uVao-fie o-irXdyyya is not unfre-
quent. See Rom. 13, 12., and Eph. 6, 11., and the

COLOSSIANS, CHAP. II. 55
notes there. The term imports, " habitual study of,
and diligence in, any thing." See Kypke, who cites
Themist. Or. 24., kireiSrprep dperrjv dvri Ifxarlwv Tjpfci'-
eo-To. AthenaBUS 565., fiouAofxevoi eVSuWflai aurrjv
ovoTctpKelav. And so Berachoth, fol. 16, 2. (cited by
Wets.), Induas te misericordia tua, et cooperias te
potentia tua, et circumvolvas te bonitate tua, et cir-
cumcingas te miseratione.
The terms eKAeKro), r[yair^fjJvoi, dyioi, and o-ir'Adyy_-
va, have been before explained ; as also the others.
13. See the note on Eph. 4, 2 & 32.
14. See the note on the parallel passage of Eph. 4,
3. 'Ewl 7rao-j TouToiy, " above all these things." So in
the passage of Eph. One may also compare Lucian
3, 142, 44. et. sq.
15. Kai tj' elpTjvTj tou 0eou 3pa0eueVa) iv Taiy KapS/aiy
uftwv, "And (then) the peace of God," &c. Several
MSS., Versions, and Fathers, have tou Xpio-Tou,
which is approved by many Critics, and received by
Griesbach ; though on what grounds it is difficult to
say : for critical reasons are here very uncertain ;
and doctrinal ones are of little use ; since either
reading yields a good sense. Yet @eou appears to be
preferable, and is defended by a similar passage of
Phil. 4, 7- ; though the Critics pretend that this
reading was introduced from thence ; which is more
than I can believe would take place in nearly all the
MSS. See the note on that passage.
In the interpretation of figajdeuerw it is not
necessary to dwell on the primary sense of the term;
for though it properly signifies to exercise the office
of judge and arbitrator, yet it came to mean simply
moderari ; as in Polyb. ap. Raphel : "Airav to yivofxe-
vov u7ro rwv Ta/\arwv oufxw fxaAAov $ Aoyio-pp 0ga|3eueTaj,
and in some passages cited by Eisner. The sense
then, is : " let it be the rule of your feelings and
actions." Thus it differs little from the 4>poupTjVei in
the parallel passage of Philippians. The words are
thus explained by Theophyl. : ASttj ou^ fiqajZeueTw iv
ufj.lv, pj o Qufxbs, p) tj' QiAoveiKla, pj *)' dybpwirlvr\ eipTj'i/Tj'

56 COLOSSIANS, CHAP. III.
iKelvT} yap eK tou dfxuvaoSai ylverai, eK tou dvriSpav'
d.AA' tj' tou ©eou, tj' 0e0aja, tj' aSjaXuToy, tj' 8ja pj8ei/ K(«r-
pKov aya9of yivofxevr], wtrirep ou8e tj' tou ©eou 7rpoy Tjpty
8ia ti eyeveTO.
15. eiy rtv Ka) iKArfj-^re, " unto which (peace) also
ye were called," i. e. in becoming Christians, and
being initiated into his religion, who preached
peace on earth. Besides, as Theophyl. observes,
" when Christ called us to peace, he made us one
body; he being the head. Why, then, else are we
one body but that, being members of each other, we
should preserve this, and not be separated ? "
15. iv iv) o-wfxari is said by the Commentators to
be for eiy ev <rwfxa. But we must also subaud elvai.
Now this, without the study of peace and concord,
would be impracticable. See 1 Cor. 10, 17-
15. Kai euyapia-rai ylveo-Qe. Some antients (as
Hilary), and many moderns (as Erasm., Vatab., and
Wolf, and indeed most recent Commentators) render
the eu%ap. amiable, or mild and gentle. Of this signifi
cation they adduce Classical examples in abundance;
and reasons why that interpretation might be received
are not wanting. Others may be seen in Schl. Lex.
But, after all, I dare not venture to abandon the com
mon one, supported as it is by so consummate a judge
of Greek phraseology as Chrysost., and since it is
adopted by the other Greek Commentators, and not
only by most modern Commentators, but some very
eminent Critics, as Grot., Casaub., and recently
Heinrichs. Nor does the term signify (as Wolf
would have us think) gratitude to men, but gratitude
and thankfulness to God, for having called us unto
such blessings, as members of his Church. This
sense is so natural, and so agreeable to what follows
(as eu^apio-TowTey), that we may overlook the superi
ority, in point of Classical authority, which the other
interpretation can boast.
16. 6 Aoyos rou Xpio-Tou ivoiKelrw iv ufxlv, iv irdo-Vj
o-o<pia. It is observed, by Theophyl. : leUvutriv vj'pv
aSm* 8j' rjy eu^apio-Toi i<r6fj.eQa. The connection seems

COLOSSIANS, CHAP. HI. 57
to be : " And let this gratitude be evinced (among
other ways) by often exercising yourselves on the
glories of redemption." In determining the exact
sense, much depends upon the force to be assigned
to eVoiK. Many Commentators, as Rosenm., ex
plain : " Let the doctrine of Christ be frequently
and copiously treated of in your society. For (he
adds) the doctrine of Christ dwells in such a society,
when it is so copiously treated of at all fit times and
places that no one want an opportunity of learning."
This indeed is very agreeable to what follows; but is
scarcely to be elicited from eVoiK. I therefore prefer
the interpretation of some antient and many
moderns, namely : " Let the doctrine of Christ, and
the truths of the Gospel, be deeply seated in your
hearts, and never depart from it, but be exercised as
occasion may serve." Schoettg. compares Tanchu-
ma, fol. 24, 3. Lex sedem figat in medio ipsorum.
And Mechilta, fol. 19, 1. Lex perfecta sit inter
ipsos. 16. ttaouo-Iws, penitus. 'Ev irdo-j] o-oQla is, by some
recent Commentators, construed with 8i8ao-Koi/Tey.
But the more natural, as well as usual construction,
is with the former words. See also Col. 1, 9- and
Eph. 1, 8. On the terms here used it is not neces
sary to press, nor take <rod>ia for apery as is done by
Theophyl. We must take iv for o-bv, and bear in
mind (with Grot, and Heinr.) that the Gospel is ac
companied with true wisdom (1 Cor. 1, 30. & 2, 6.
Eph. 1, 8.), and whosoever is occupied with it is
exercised in wisdom.
Aisdo-KovTes is said to be for 8i8ao-Kou<ri. Others
subaud eo-Ti, and take SiSaovcovTey for the Imperative
8i8ao-KeTe. The former mode is preferable : and yet
it may be more simple to regard 8i8acK. as a nomina-
tivus pendens. The Apostle seems to intend here to
represent the natural effect of this eVoiK. ttaouo-Iws.
For as " out of the abundance of the heart the mouth
speaketh," so a mind thus filled, and fervently exer
cised will, like a full fountain, overflow in praises

58 COLOSSIANS, CHAP. III.
and thanks to God. Such is, I think, the scope of the
words following, on whose sense I have especially
treated at the parallel passage of Eph. 5, 19 & 20.
But I would here add one or two observations. Our
use of the Psalms of David, in preference to hymns
of human composition, does not rest on any positive
command of Scripture, but only on what may be in
ferred from 1 Cor. 14, 27 & 40. Yet, without sub
ordination, how could it be decided what was ac
cording to order, decency, and edification ? Power
must be vested somewhere ; and where so well as in
one spiritual superior ? In many respects the pri
mitive mode of worship may be, but in not a few it
ought not to be, a model for ours ;* and as the
Deity adapts both the ordinary and extraordinary
dispensations of his Providence to the actual circum
stances of the moral world in different ages and
countries, so ought we to imitate that wisdom of the
Deity. The extraordinary and miraculous gifts with
which even the Laity were then endowed, made it
not improper that every one should have liberty of
speaking for the edification of the rest, especially
when no Minister was present. But afterwards, as
* I may here appositely cite a passage from an Episcopal Visita
tion Sermon of mine, published nearly eleven years ago, p. 27. " In
pure morals, in an humble disposition of the heart, in gratitude to
God for having sent his Son into the world, in reverence and love
to a crucified Redeemer, the primitive Church is a model for all
succeeding ages. Yet it cannot, I think, be denied, that in the
weightier matters of the law, in the duties of rendering justice and
loving mercy, we have lights before us as clear as had the primitive
Christians ; and we have the additional benefit of numerous and
holy examples which Ecclesiastical history records, and which have
adorned the church of Christ through a long series of ages. Though
in the present altered form of society it would be not less burthen-
some than it seems unnecessary, to observe literally some Apostolic
injunctions ; yet if we cherish a spirit of docility, if we keep in view
the same grand end of teaching men to love God with all their
heart, mind, and strength, to love their neighbour as themselves, to
rest their hopes of salvation, not on their personal merits, but on
the efficacy of that redemption which Christ hath accomplished for
them, surely we direct Christianity to the noblest purposes, and
have no reason to be ashamed as Ministers of God."

COLOSSIANS, CHAP. III. 59
those extraordinary gifts were gradually withdrawn
from the Laity, such a liberty would have been
abused to licentiousness : therefore the authority of
the Clergy was (most beneficially for the whole com
munity) increased, and on that authority, and the
decisions of the universal Church, it was determined
that none but the Psalms of David should be used
in public worship. It cannot, I think, be proved
from the New Testament that any uninspired hymns
were used in the public service of the primitive
Christians ; which is the point on which the contro
versy with the Dissenters hinges.
16. ei» %dpiri aSovTey. This is susceptible of more
than one mode of interpretation. Some, as Hein
richs, takes it to mean animo grato. But that sense
can hardly be admitted. Others, as Grot, and Ro
senm. (with more probability), take it to be equiva
lent to ]TO %aptevrws, amabiliter, jucunde. But this
is somewhat frigid. Zanch and Gomar understand it
of " the delight and profit of the hearers." So Theo
phyl. : p$' Tj'801/Tjy TrveufxartKrjs, as opposed to the pro
fane songs of the Heathens. And this mode of in
terpretation seems to deserve the preference.
'Ef KagSj'aiy is usually explained ex animo, i. e.
not with the voice only, but with the heart. That,
however, would require the singular. It should seem
that this is closely connected with the preceding.
The sense appears to be : " with spiritual and heart
felt joy." It may, however, with some antients,
and, of" the moderns, Dr. Mackn., be understood of
the spiritual gifts.
17- Kai wdv o,ti — Kopi'ou 'Itjo-ou. On account of
the Truvra following, Trdv is treated by the Commen
tators as a nominative absolute. It may, however,
be an accusative dependent on Kara, quod attinet ad.
Grot, remarks that 7roieiV, like the Heb. TlW, though
sometimes applied to eiVeiv, is often, as here, taken in
a laxer sense, so as to comprehend saying as well as
doing: for he who saith, acts." The words Trdv o,t*
are paraphrased by Theophyl. : idv eVSiyiy, idv irlvj\s

60 COLOSSIANS, CHAP. III.
idv diroSrjfx-ijs, irdvra iv ovifxari rou ©eou irparre, Toureo~~
riv, aurov KaAwv fdoyjQov, irporegov aurw eu%ofJ.evos, Ka)
ourws dirrou rwv epywv.
17. iv hvofxan K. 'I., " agreeably to his will, and
suitably to his doctrine.'' Compare 1 Cor. 10, 31.
17. euyapio-rouvres rtp ®eip Ka) IlaTpi 81' auVou. The
81' auVou is variously explained. By Rosenm., " prop
ter Christum." Heinr. thinks it is pleonastic. But
this cannot be admitted ; and the interpretation
above mentioned is too limited. The expression
must include a reference to the mediatorial office of
Christ. So Theophyl. : wo-irep Tj'p2y auYouy b Tils ru>
Tiara) it potrr^y ay ev, ourw Ka) ttjw euyapitrrlav Tj'pov auYoy
Trpoo-dyei rw naTpl, Trdvrwv Ttoy dyaQwv fxeo-lrrjs Tj'pv
wv. 18. Having concluded the general, the Apostle
now proceeds to particular precepts.
'Qs dvr^Kev, "as it is right and just." So Eph. 6,
1. touto yap eo-Ti SiKaiov. Rosenm.) And so Theophyl.
interprets. See Eph. 5, 22, 24. and the note.
19. Compare Eph. 5, 25 — fin. JJiKpaiv. in a pas
sive or reciprocal sense signifies to carry oneself
bitterly, and is used with ?rpoy Tiva, or eVi riv). (Heinr.)
And sometimes with a dative withouta preposition; as
in Philo 584. (cited by Wets.) ere'poiy ttik$. and also
2, 135. eVi Toiy clwreiSouVi iriKpalverai. See Kypke and
Loesner. I add Joseph. 314, 15. e'SeiTo o-uyyvwvai irep)
Tcof eiy aurov rjfxaprrjfxevwv, Ka) pj yej-eer9ai iriKpbv aurta.
Soph. Phil. 254. 7riKpoy 9eo?y where the Schol. ex
plains ep^poy. Dionys. Hal. 1, 599, 25. iriKplv dvlpa
Ka) po-o'STjpv. The word signifies to indulge a spirit
(whether carried into effect or not) of irritability
and exacerbation not easily appeased. From the
irapaoyl^ere of Eph. 6, 4. ; some here confine it to
provocation ; which is, however, far too great a limi
tation. The extent of sense above detailed is re
quired by the opposite aya^-aYe. Much more has
been, and might be said ; but as all is trite and un
necessary, I forbear.
20. rd reKva, uVaKoueTe. Compare Eph. 6. 1 — 3.

COLOSSIANS, CHAP. III. 61
and the notes. Rosenm. observes that this general
command is to be restricted by the iv Kuplw under
stood,' which is expressed at Eph. But this is too
precarious a principle. It is better to say that as iv
Kuplw occurs in the next clause, so it is implied here.
Eu'apeo-Tov answers to the SiKaiov in Eph.
21. pj ipeQlgere rd reKva ufxwv. Compare Eph. 6,
4. 'EpeQigere answers to the irapopylgere there. See
2 Cor. 9, 2. The verb is often found united with
others expressive of what usually follows irritation,
as AoiSo^elv, ruirreiv, &c. See the philological Com
mentators. "Iva pj ddufxwo-iv, " lest they lose all
heart, and despair;" since excessive severity de
stroys all alacrity of obedience, and induces a de
sponding, stupid, and hardened spirit. So Wets. :
"ne, spe tarn morosis placendi parentibus abjecta,
obedire negligant." This sense of aQupTv is of such
perpetual occurrence in the classical writers (see
Wets.) that one might wonder how any Commen
tator could have thought of so forced and frigid a
sense as " ne vobis et ipsi irascantur," a signification
in which the word is used in some passages of the
Old Testament ; than which nothing can be more
precarious evidence.
22. oi 8ou*.oi — rbv ©eo'v. Compare, Eph. 6, 5 — 8.
It is observable that the Apostle enlarges more on
the duties of masters and servants, and for an ob
vious reason, since there more is to be done from a
sense of religious duty and accountableness to God.
The Apostle seems to leave the duty of the ser
vant unlimited at Kurd irdvra, not adding iv Kuglw, or
the like; but he in fact limits it by a direct injunction
to the master, at ver. 25. On the sentiment see
Mackn. I am surprised that Griesb. should not have re
ceived otpfjaAfxotiouAeia, which is supported by many
excellent MSS. and the parallel passage of Ephes.
The u undoubtedly arose from the oo following ; as
in a thousand other cases. On the other hand, I
should hesitate, with Greisb., to receive Kvpiov for

62 COLOSSIANS, CHAP. Ill-
©eo'v ; since there are not merely critical, and per
haps fancied reasons (a concurrence of recensions)
to be pleaded in its favour ; whereas Kugjov somewhat
savours of emendation, and seems to have been in
troduced to make the antithesis between the human
master and the divine Master the stronger. But
such niceties the Apostle little heeded.
23. Kai irdv o,ti idv TroiTjYe. " and whatsoever ye
do," viz. in your service. 'Ek ¦fyu%f}s ex animo. 'Qs
rw Kuplw, &c. "and regard your service as rendered
to the Lord, and not unto men."
24. eiSoVey — TTjy KATjgoj/op'ay. The Apostle now
states the strongest of all motives for their doing
this ; anticipating the objection, — what shall we
gain from our masters by such fidelity and diligence?
Tittle or nought. To which the answer is : " That
may be; but from the Lord ye will receive ttjk
dvTairo6oa~iv tt)s Ktojpovop'ay," where the Commentators
remark, the genitive is exegetical, i. e. " which con
sists in inheritance (in heaven)." See 2, 17. and
Rom. 8, 17.
25. 6 8e aSjKcov Kopeirai 0 Tj'8iKTj<re. In the interpre
tation of this verse the Commentators are divided in
opinion as to what the dstKwv is to be referred. Some
say, to the servant ; others, to the master. Others
make it general. (See Doddr.) But the last method
can by no means be admitted. Of the two first the
former is supported by the context, and seems pre
ferable. Yet in the irpoo-wTroAri^/la it is (I think)
hinted that if the master do wrong, he shall receive
punishment for it. So Theophyl. : aXx' ouv kou oi
hea-irorai uToSe^eo-Qaxrav touto Kai aJy auToiy dpfxogov.
See also Theodoret. In this we may observe great
delicacy; and the former is particularly mentioned, be
cause, as Heinr. remarks, " mean persons often think
they ought to be spared, because of their poverty
and ignorance ; which is here expressly denied,
since God no more spares bad servants than bad
masters." The expression Kop 2 tj'Sjk. has been explained at

COLOSSIANS, CHAP. III. IV. 63
Eph. 6, 8. and 2 Cor. 5, 10. The term Kop is used
of evil as well as good. See Levit. 2, 17- Mackn.
has of all our English Commentators best seen the
sense. On irpoo-wiroAri^/ia see Ephes. 6, 9. Gal. 2, 6.
and James 2, 1 .

CHAP. IV.
Ver. 1. oi Kupioi — a-dpe^eo-Se. Compare Eph. 6,
9. The Apostle here expressly states (what at 3,
25. he only hinted at), the corresponding duty of
masters to servants. The o! has here (as in some
other phrases) the force of the pronoun personal.
Hagg^ea-Ae, Vroestate> yield ^n return. So a Lexico
grapher ap. Wets. l&uvTTjpiov to Kavovlgov Ka) ioroTvjTa
irapkyov. The to 8iKaiov and ttjw j<ro'TT]Ta are said to
be synonymous. Yet a distinction might be made ; *
though it is not necessary, since the two terms are
often so united, by a kind of popular idiom ; as we
say, "what is just and right." Of the passage cited by
Wets, the most apposite are the following : Thucyd.
2, 44. ou yap olWe iVov to tj SiKaiotf 0ouXeue<r9ai. Epis-
tola Philippi, irms cVti tout i'<rov tj s'ikuiov ; Demosth.
'jVtj Kai SjKaj'a eipTjVTj.
What is meant by the to 8ik. Kai ttjv Jo-ot. iraqey_. (with
which compare, "do as you would be done by," and
" with the same mete that ye measure it shall be mea
sured to you again,") is very obvious; and the force of
this popular phrase was too well understood to make
it necessary for the Apostle to add any thing expla
natory of its sense. Heinr. cannot conceive why
the Apostle should be so brief on the reciprocal duty
of masters. But it seems that the phrase suggests
all that was necessary (see the Commentators) ; and
it requires no CEdipus to see why the Apostle
* Thus Grot., after observing that there is a jus even between
those who are not equals, says, that the btK. answers to the Hebr-
npnv , the laor. to ntto.

64 COLOSSIANS, CHAP. IV.
should be brief and delicate on this head, considering
that slaves formed so very considerable a part of
the population, in some places far exceeding the free
persons, as in our West India islands.
2 — 6. The Apostle now subjoins some more ge
neral precepts, on praying (which correspond to Eph.
6, 18. sq.), and a wise and prudent regulation of our
lives, answering to Eph. 5, 15. sq. (Heinr.)
Here, all Commentators remark, ch. 4. ought to
have commenced.
Upoo-Kaprepeiv signifies to assiduously persevere in
any thing, and is used of prayer in Acts 1, 14 & 46.
6, 4. Compare Rom. 12, 12. 13, 6. The phrase
ypTjy. ev aury, which denotes watchful diligence in
or about any thing, is added, to strengthen the sense.
So 1 Pet. 4, 7- vr^are, eiy Tay irpoo-euyds.
2. iv eu^apicrrla.. Here iv is for o-bv ; and euyapio-ria
signifies thanksgiving. For as Davison and Grot.
remark, " conjungi debet grata exacti temporis (et
acceptorum beneficiorum) memoria cum futuri
postulatione." It is observed by Theophyl. that that
is true prayer which unites thanks for all the events
which have befallen us, whether prosperous or ad
verse. "No one (says Rosenm.) can neglect the
duty of prayer, who often thinks of the benefits he
has received, and returns thanks to God for them."
3. irpocreu^ofxevoi dfxa Ka) ire£i Tj'puv. With prayer the
Apostle conjoins a mention of himself, as at Eph. 6,
15., desires their prayers ; chiefly (as it should seem)
to hint to them the duty of prayer for each other, as
well as for themselves, and how much they all stood
in need of it. On the efficacy of such prayer the
Apostle often treats as at Phil. 1, 19. and Hebr.
13, 19- This passage (Mackn. observes) affords
instruction both to ministers, and to their people :
to ministers, not to despise an assistance which
even an inspired Apostle thought useful to him.
And to the people, to be careful to assist their mi
nisters with an help which in the end will greatly
redound to their own benefit."

COLOSSIANS, CHAP. IV. 65
3. afoj'fvj Tj'pi/ 9upav tou Aoyou. On 0upa in this
figurative sense see Acts 14, 27. 1 Cor. 16, 9- and
2 Cor. 2, 12., and the notes. The phrase must sig
nify that the Lord would give him an opportunity
(i. e. a further and more favourable opportunity) of
preaching the Gospel of Christ,* namely, by being
set at liberty. That such is the sense (though the
Commentators have not distinctly seen it) is clear
from what follows.
On fxuo-T7]oiov, as applied to the Gospel, and espe
cially that most profound part of it, the calling of
the Gentiles, I have before treated. See 1, 26. and
elsewhere. 4. iW (pavepwo-w auro, toy 8eT p AaArjo-ai. 4>av. has
the sense of declare, teach; as in Rom. 1, 19. But
it is here appropriate to the po-TTjgioi>. The words
toy 8eT fxe AaATjo-ai are susceptible of more than one
meaning. Rosenm. renders it, " suitably to my
office :" and Davison and Gomar, optimo modo, verl,
constanfer, prudenter. But this cannot be the sense.
Preferable is the exposition of Grot. : " non tantum
ut magnum mihi det Deus auditorium, sed et forti-
tudinem animi, et eloquendi copiam." And he re
fers to 1 Cor. 9, 16. It should, however, seem that
the Apostle is alluding to that liberty which would
give him an opportunity of preaching the Gospel in
such a way as he was bound to do, being Apostle of
the Gentiles, and chiefly by having the irapp^o-ia.
Theophyl. well explains thus: iW irappvplav pj 8a>,
ou% ortoy diruAXayto Ttov Seo-fxwv, aXX' o7Ttoy AaArjo-w to
po-TTjpiov tou XpierTou toy 8e? p XaTojVai' roureo-rt, pj
pTa uVoo-ToXTjy, a?\.X' euVapprjo-iao-Ttoy. ntoy 6e 8e8e-
fxevos iripous xaoaKaAei Kai af ioi Xa0eTv 0 el^ei/ ;
5. iv o-o<pla irepnrarelre Trpos rous e&w. By the Touy
efto are plainly meant "all who are not of the fold of
* Wets, here compares Pind. Olymp. 6. xpv roiwv nvXas vpvwv
avairlrerafiev avra'is' and Clem. Strom. 6. ovbe yap pqarov eireaiv
wiiXas el-evpe'iv. And so Cic. Ep. 13, 10. (cited by Heinr.) amicitiae
fores aperiuntur.
VOL. VIII. F

66 COLOSSIANS, CHAP. IV.
Christ," whether Jews, or Heathens. See 1 Cor. 12,
13. The scope of the admonition, taken in connec
tion with what precedes, seems to be to enjoin the
exercise of prudence in avoiding whatever may give
unnecessary offence. On the rov Kaipbv i^ayopag. I
have copiously treated at Eph. 5, 16. But the in
terpretation which I have there adopted will (I grant)
not be suitable to the present passage, which seems
rather to require that of Grot., Hamm., and Whitby
on that passage. See, however, Chrys. and Theo
phyl. 6. The Apostle seems here to mean to give them
an admonition as to the mode in which any conver
sation with the Heathens should be maintained.
Their discourse, he says, is to be iv -/dpiri, d\ari
yprufxevos, on which words Commentators are by no
means agreed. Many uuderstand y_apni of divine
grace. But that would here seem harsh. The an
tients interpret iv yapm by iirl%upis. And so the
most judicious moderns, courteous, agreeable, not
morose and melancholy. But on aXaTi rjprufxivos they
are divided in opinion. Most antients take it of
spiritual wisdom. Theophyl. paraphrases thus :
i%erw fxev %apievTio-fxbv 6 Aoyoy ufxwv' tta^v pj eiy
dtiiatyoplav iKTrnrrerw Ka) eKAuo-iv, aAX' eo-rw Kai
trrutywv' touto yap to aAay StjXoT' pjVe Trepa tou fxerpou
iirlyaois eVo, pfre au auo-TTjgo'y. But, however agree
able to the intention of the Apostle, I see not how
such a sense can be elicited from the words. It is
evident that the Apostle is here speaking of moral
qualities, prudence and discretion, not religious
ones. Considering, then, the context, I agree with
those eminent moderns, who interpret the oaiti
Tj'pTupvoy of that prudence and discretion which
regards place, time, and persons. Yet there may be,
too, an allusion to that kind of neatness of phraseo
logy which the Apostle deemed it not unworthy of
Christians to aim at in. their conversation with
Heathens, in order to procure greater respect to the
Gospel. Thus the words following admit of an easy

COLOSSIANS, CHAP. IV. 67
connexion, where at eiSeWi must be supplied eiy to,
or too-Te ; " Thus (i. e. by the exercise of this pru
dence and wisdom J will ye be able to know when
and how to give an answer to every Heathen en
quirer, or objector, and that suitably to bis station, or
knowledge ; and by the cultivation of this neatness
of phraseology your answers will be better pointed,
and produce greater effect." Such appears to be
the real and complete sense of the passage on which
the notions of the Commentators seem very confused.
7- Now comes the last section of the Epistle,
which corresponds to Eph. 6, 21. (though longer),
and in which (as he usually does at the conclusion
of his Epistles) the Apostle speaks of himself, or
gives a special injunction with respect to certain
persons, concluding with benedictory and valedic
tory phrases. (Heinr.) Rosenm. observes, that we
may hence infer that Tychicus had been to take a
journey through Phrygia. On aya7njToya8e7\.<poy and
o-uvSouaos, see supra 1, 7- and Phil. 2, 25.
8. %va yvw toc ire£i u'poV, " That he may obtain a
knowledge of your affairs, and make report to me."
This anxiety of the Apostle to have that knowledge
appears from supra 2, 1. On the sense of irupuKaA.
rds Kapsias ufxwv see supra 2, 2.
9- o~uv 'Ovtjo-j'ju.o> — oy io-riv ef upoV. The <rbv 'Of.
connects with eirefx^a. "Oy e. e. u'., " who is de
scended from your nation, who is your countryman."
See the Epistle to the Philipp., where Theodoret
says that Onesimus (which, however, was a very
common name) was a Phrygian. See also Mackn.
in loc.
9. irdvra ufxlv yvwpioutri rd toSe, i. e. " they will tell
you the state of our affairs, both as respects myself
and others." The rd toSe, however, may include
every sort of intelligence which would be interesting
to them as Christians. On the similar words of ver.
7- Chrys. and Theophyl. remark on the wisdom of
the Apostle in not inserting, every thing m his
Epistle that those whom he addressed would wish, to
f 2

68 COLOSSIANS, CHAP. IV.
know, but leaving the minuter and secular matters
to the letter- bearers. That this was usual in antient
times I have before shewn. And, we may observe,
there was in the case of Paul a delicate propriety,
and a kindness and respect to the letter-bearers, by
leaving them something to say. So Theophyl. re
marks that the Apostle adopted this course, first,
that his Epistles might not be too long; secondly,
that he who went with them might have something
to relate, and be on that account looked upon more
respectfully ; thirdly, that he might show his good
opinion of such persons, and the regard he had for
them, by this confidence placed in them ; and be
cause he might have some things to communicate,
not so proper for being committed to writing."
10. 'Aolo-rapxos. See Acts 19, 29- 20, 4. 27, 2.
and Philem. 24. And not uncommon name in
Greece, and rendered celebrated by having been
borne by the great Grammarian. On this person
see the instructive note of Mackn.
10. 5 o-uvaixfxaAwros fxou. The Commentators here
raise a difficulty, because in this place Aristarchus
is called prisoner ; but in Philem. 23, Epaphras.
Yet both might be in bonds; and surely St. Paul
was at liberty to mention in one Epistle the bonds
of the former, and in another the bonds of the latter.
(Heinr.) 10. MapKoy 5 ai/e\J/ioy Bapvaj3a. Avetyibs, as we learn
from Phrynichus, was by the Attics applied to any
one's ef a8eA$>oy, i. e. either patruelis, or amitinus, or
consobrinus ; for by these three words the one in
question is rendered in the Glosses. Marcus, it may
be observed, had now become more courageous since
what is related in Acts 15, 39. and therefore was
now in great regard with Paul. (Comp. Tim. 4, 11.)
(Rosenm.) See Whitby.
10. irep) ou i/\d$ere ivroAus, " as to whom (i. e. Mar
cus) ye have received my directions." What these
were we know not. Pearce thinks that ivroA. may-
import urgent requests. See Acts 17, 15. and 2 Tim.

C0L0SSIANS,CHAP.IV. 69
4,11. Yet I agree with Mackn., that these were
orders given with Apostolical authority ; but whether
verbal (as he thinks), or in writing, I would not
venture to determine. A<?fao-9e xurlv^ " receive him
with the respect due to a faithful minister of Christ.''
So in 3 Joh. 8. it is said of itinerant ministers : 'Hpiy
ouv b^>e'iAOfxev dTTOAafj.@dveiv robs toioutous, Iva o-uvepyo)
yii/a»p9a rrj aXT]9eia.
11. 'iTjo-ouy 6 Aeyofxevos 'Iouoroy, " Jesus, who is
called Justus, also saluteth you." A common name
among the Jews. Grot, and Rosenm. think that the
6 Aeyofxevos Touo-Toy signifies that he was so called by
the Romans. On which custom of adding to the
Jewish name a Roman one similar to it, see Grot, on
Acts 13, 9.
11. oi ovTey eK 7repiTopjy, " all of whom are of the
circumcision," i. e. Jewish Christians. The Apostle
then adds, outoj p'foj — iraoeyopla, where the phraseo
logy is brief and idiotical, and consequently some
what obscure. Outoj is for oi Kai. By p'voi is meant,
as Chrys. and almost all Commentators think, " of
the Jews alone ;" and perhaps rightly ; at least Luke
and Timothy were then at Rome.
11. o-uvegyol e. t. 0. r. ©. can require no explana
tion. O'inves iyevrfi^o-dv pi 7raTjpTjyopia. This seems
to be a brief mode of expression for, " and who have
indeed been such, and a great comfort to me." Now
they might have been fellow-labourers without being
personally a comfort to the Apostle ; which is here
implied. The Jewish Christians in general were too
wedded to prejudice and bigotry to cordially pro
mote the Apostle's views, or be any comfort to him ;
though they might be, in a certain sense, his fellow <-
labourers. 12. dtrird^erai ufxas 'Eirafypds o ef ufxwv, " Epaphras
your countryman (see the note supra ver. 9, and
therefore not the same, as some say, with the Epa
phras mentioned at Philipp.) salutes you." Tlavrore
dywvi§6(xevos uVeg ufxwv Taiy 7rgoeu^a?y, " continually
offering up fervent prayers in your behalf." See the

70 COLOSSIANS, chap. IV.
note supra % 1. "Iva o-TTjTe TeXeioi Kai 7reJrX»jpa>pi/ai,
&c. The 0-TTjVe is thought by Heinr. to be equiva
lent to ijTe. But there rather seems to be a blend
ing of two metaphors. The force of o-TTjVe is the
same as at Eph. 6, 13. Kai irdvra. Karepyao-dfxevoi <tttj-
vaj' XrrJTe ouv, &c. See also Philipp. 1, 27 and 28.
Gal. 5, 1. So Theophyl. : eVejSTj 8tj evi reAeiov \xev
elvai, pj itrrdvai 8e, wa-irep orav Tiy irdvra fxev eiS^j, pj
eo"TjKoi 8e 0e0aia)y, 8ia touto, c^tjo-iv, iVa OTTjYe TeXeioi, ev
re rta Boyfxari 8TjXa8vj, Kai iv rw filar On TeAeioi see 1
Cor. 2, 6. and Eph. 4, 13. and the notes. Yleir\ripw-
pvoj, " filled and thoroughly prepared with all spiri
tual gifts and graces and divine aids." See Schleus.
Lex. on irATjpow' 'Ev iravr) 9eATjp*Ti is for eiy to Trdv
9eAijpc. So Eph. 3, 19- *tva irArjpwQfjre eiy irdv rb ttAtjt.
pwfj.a rou ®eou. The sense is : " the will of God, and
that only." For, as Theoph. observes, touto rb ire-
7rXTjptoo"9ai Kai rb TeAeitoVSai.
13. fxaprupw yap aurw oti e^ei £tjAov. It is strange
that Heinr. and others should think 7roW instead of
£tjAov is the true reading ; and that Griesb. should
have edited it. The various readings, ttoQov, dywva,
kotov, and irovov are all but glosses on £tjAoi/ : whereas
had irovov been the original reading, it is difficult to
see how the rest could have arisen. Besides, the
common reading is confirmed by a kindred passage of
Rom. 10, 2. fxaprupw yap auToTy oti grj aov ©eou e%ouo-iv.
The phrase ejeiv £tjAoj/ u-irep rivbs, signifies to be de
sirous to promote any one's interests, accompanied
with exertions to do it. See 2 Cor. 7, 7.
With respect to Laodicea and Hierapolis, they are
both in Phrygia. On the latter, which was in the
vicinity of Loadicea, Wets, has collected many pas
sages from the Classical writers, especially the Geo^
graphers, to which I would add a very curious one
from an Orator of Procopius Gaz. ap. Villois Anecd.
H.41. ro'^iy etrTlf iepa, toV Trgoy r{Aiov dviiryovrwv, iro-
AudvQpwiros, eK TTjy euo-e0ej'ay tpepoutra yvwpio-fxa, Kai Taiy
9,ej'aiy TeXeTaTy tojv djXhwv 7rpo0e0?\.>jp't'Tj' ohev eiy TauTTjv
<poiTtoo-iv 'Iv8oi, Kai nepo-ai, Kai 4>olviKes, Ka) XkuQwv

COLOSSIANS, CHAP. IV. 71
ykvr\, Ka) rd trefxvd T»jy 'Ex^ctSoy, 'Iwvia re irdo-a' Ka)
wo-irep rou ro3v dv^pwirwv yeVouy koivtjv Tiy dv e'uroi irarpitiw
auTTj twv uSarwv ivSela, fxera TtoV oiKTjTo'ptov Kai Touy irav-
ra-jrfAev ovras eAuiref rotraura ydp iraqeiyev, otra rcov
op3gtov tj' ruyrf Kai dvr' aTvXou twos, utdrwv brpauopus
iirexolrivro.
14. do-irdgerai ufxds AouKay 6 iaTpoy 6 aya7TTjToy. It
has been the almost unanimous opinion of Commen
tators both antient and modern, that this is Luke the
Evangelist, who is from this passage alone, Rosenm.
says, supposed to have been a physician. But this I
should be inclined to doubt: and I can by no means
agree with those who, as Calvin, Heuman, and Ro
senm., think that if St. Paul had here meant his well
known companion, he would have simply called him
Luke ; as at 2 Tim. 4, 12., from which they infer that
the laTgoy indicates that this was another Luke ; as the
name was not uncommon. But how inclusive is such
an argument it is needless for me to point out. Thus
even Heinr. (sufficiently prone to innovation) admits
that Luke the Evangelist is meant.
Demas, Bengel observes, is the only one sine elo-
gio. There are several such at Rom. 16.
15. NupJSai/, Kai ttjv KaT oikov auVou eKKATjo-j'av. Grot.
thinks that Nupf>. is a contract name for Nymphodo-
rus. Compare 2 Tim. 4, 10. This person had a
church or congregation in his house, of which men
tion is made at Rom. 16, 5. 1 Cor. 16, 19. and
Philem. 2. where see the notes. From the Kai Grot.
would infer that Nymphas lived not at Laodicea,
but in the vicinity. This, however, seems precari
ous. (Heinr.)
16. Kai orav — eKKTtTjo-j'a dvuyvwdj). There has been
some difference of opinion respecting the force of the
ttjv eK AaoSiKeja. On which it may be sufficient to
refer my readers to the notes of Whitby and Doddr.,
(both being Commentators whom I presume few of
them are without) : and I will offer only one or two
remarks. -. There is no reason to conclude that the words

72 COLOSSIANS, CHAP. IV.
refer to a lost Epistle to the Laodiceans ; and I am
surprised Doddr. should maintain so precarious, not
to say dangerous, a position as that " all the Epistles
of the Apostles are not preserved, any more than all
the words and actions of our Lord." The two cases
are quite different ; and the position is not only un
founded, but (as I said) dangerous. Here we need
only suppose, (with the most eminent Commentators,
down to Heinr.,) that the Epistle in question is that
to the Ephesians, and that that was what is called an
encyclical one. And although this does not admit of
proof, yet it is so highly probable that we may very
well acquiesce in it.
17. Kai eUare 'kpylirirw, i. e. " say to Archippus
in my name." This person had discharged the office
of Evangelista sometimes at Ephesus, sometimes
elsewhere. See Philem. 2. He seems to have last
resided, and to have been then resident at Colosse,
and there to have discharged the office of President,
ruling Presbyter, now called Kar efo^Tji/, Bishop.
(Grot.) Some, as Heinr., think he was now dis
charging that office in the place of Epaphras. From
the words of the address it has been by most Com
mentators supposed that he had been inattentive to
the duties of his station, and that they are intended
to convey a reproof. But this is so inconsistent with
the commendatory manner in which he is mentioned
by the Apostle to Philemon, that it cannot (I think)
be admitted. Nor is such a conclusion at all neces
sary. We might as well suppose the admonition to
Timothy at 2 Tim. 1, 6. to " stir up the gift of God
in him," implies reproof for negligence. Such lan
guage as this is only to be understood as exciting to
renewed activity, for which, considering the then
state of the Colossian Church (beset with false
teachers) there would be especial need.
With respect to the phraseology, it is by many
thought to savour of Hebrew pleonasm. But simi
lar modes of expression are sometimes found in the
Classical writers. The words may be simply ren-

COLOSSIANS, CHAP. IV. 73
dered : " Look to * thy office which thou receivedst
at the hands of the Lord, and for the promotion of
his glory." Thus, we may observe, a Bishop or
Priest may (by the medium of those who conse
crate him) be said to receive his office from the
Lord, the Head of the Church. So Theophyl.
Of TTAripouv and fungi, joined with words denoting
office, Wets, and Kypke adduce numerous examples,
none of which (as the phrase is so very frequent) need
I select. 18. o a<r7rao-py r " epj ^eipi TlauAou. Hence it is
plain, that all that precedes was written by the hand
of a scribe, and this clausula alone by the hand of the
Apostle. Sol Cor. 16,21. 2 Thess. 3, 17. (Rosenm.)
Yet he thus acknowledges the preceding to his own.
(Heinr.) 18. pTjpveJeTe fxou Ttov 8eo-pov. Some explain :
" Be mindful to relieve me while under these bonds."
But nothing can be less accordant to the spirit of the
Apostle than this. The expression is similar to that
in Hebr. 13, 3. ; and the sense (as the best Com
mentators antient and modern are agreed) is : " Be
mindful of, feel love for, pray for me, and imitate
the courage with which 1 bear persecution for the
Gospel's sake."
* So Arrian Diss. Epict. L. 3. ch. 23. (cited by Rosenm.) aX\'
eKeivo uaXXov pXetrere.

74

FIRST EPISTLE TO THE THESSALONIANS.*

CHAP. I.

Of the contents of this Epistle Schoettg. gives the
following plan. 1. Proeme, ch. 1. 2. A commen
dation for the facility with which they were con
verted, ch. 2. 3. A commendation for their stead
fastness in their Christian profession, ch. 3. It is
true the Apostle here and elsewhere introduces such
commendatory matter, for the purpose of both of
making the greater impression on the minds of his
readers, and confirming them the more in their con
stancy. 4. Practical matter, 4, 5, 12 — 22. 5. A
treating on the times of future things, 5, 1 — 11.
Verse 1. XiAouavbs Ka) Tip'9eoy, Silvanus. A not
unfrequent name among the Romans. This Silvanus
(i. e. the Silas of the Acts,) was Paul's companion in
his journey through Asia Minor and Greece (see
Acts 15, 22. 16, 19. 17, 1 and 10) ; and also took
Timothy with him when he went into Macedonia.
Both their names are, therefore, united by the Apos
tle with his own, as being well known to the Gentile
converts at Thessalonica. (Rosenm.) Grotius thinks
they had relations in Thessalonica. But that is mere
conjecture. 1. rfi iKKA7}o-ia ©eo-<raAoviKe'tov, iv Qew TIarp), k. K.
I. X. Rosenm. here supposes an ellipsis of " qui
perductus est ad finem :" and he takes in the sense
of per. But this is too arbitrary. The common and
* Or rather, as Markland has fully proved, Thessalonicians.

1 THESSALONIANS, CHAP. I. 75'
best founded opinion is, that there is an ellipsis of
ouVt). But to render it by is, is being too literal and
inartificial, Mackn. interprets it subject to ; which
is too arbitrary. The sense seems to be, " who are.
founded in and joined to Christ." See 1 Joh. 5, 20.,
Some antients and moderns, as Grot., think no men
tion is made of Presbyters and Deacons, because the
congregation as yet consisted of but few. But that
(as Koppe observes) is refuted by the Introductions
of the other Epistles, where he addresses churches
fully constituted without any mention of such.
2, 3. euyapio-roufxev — Tj'pSv. The same is expressed
at Rome 1, 8. and 9. Eph. 1, 16. where see the notes.
It is observed by Koppe, that the plural throughout
the Epistle is to be referred to Paul only ; though
Timothy and Silvanus are joined in the salutation.
Compare 3, 1 and 2. The irdvrore and dSiaAelirrws
are to be taken populariter, like our perpetually^
u e. at every return of prayer. 'ASioTveiVTtoy pTjp-
veuovres ufxwv rou epyou TTjy irlo-rews " as often as we re
member your work of faith." The recent Commen
tators take cpyou TTjy irlo-rws for irlo-rews. But it ra
ther has reference to the zeal and diligence which
they had evinced in attaining unto this faith, and
their constancy in persevering in it. So Theophyl.
explains it ivo-rdo-ews ufxwv to crreppws 'tcrrao-at. And
so Theodoret : to iv KivSuvoiy 0e0aiov. See Joh. 6, 29.
and Phil. 1, 6. Benson thinks it denotes the practice
of all those good works required in consequence of
embracing the Christian faith. But this seems un
founded. 3. Kai tou koVou TTjy ayoMT7)y, Kai TTjy uirofxovfjs TTjy eX-
7ri'8oy. On the exact sense of these words Commen
tators are not agreed. Koppe avoids the difficulty,
by regarding them as simply put for TTjy aycttnjy and
TTjy eAn-j'Soy. But against this slovenly method of
wrapping up matters I can never cease to protest.
It is only a decent way of shuffling off the difficulty;
Tou kottou TTjy dydirt\s is well explained by Schleus.
" ardentissimum mutuae benevolentiae studium." Of

76 1 THESSALONIANS, CHAP. I.
this (as Theophyl. observes) they had given a proof
in the circumstances narrated at Acts 17- And it is
remarked by Grot., that love is much, but labour is
more. In the present clause the first substantive
stands for an adjective. Thus uVopvT) TTjy i/\irilos sig
nifies, "your long and patient enduring hope," spei
certce et inconcussce, as Schleus. explains. We shall
see the significance and propriety of this expression,
when we consider the many temptations they under
went to abandon the faith, both from Jews and
Gentiles. 3. tou Kugi'ou, Vorst. observes, denotes partly the
efficient cause ; partly the object of the preceding
virtues. 3. eprpoo-Qev tou Qeou Ka) riarpos rfpov. This for
mula must be referred to the irlo-rews, dydir-f\s, and
eAirltos, and (as some antients and most moderns
think) is meant (by a Hebraism taken from IT! iT^D?)
to denote that they are sincere and zealous. Rosenm.
refers to Vorst. de Hebr. p. 399 and 463. Fisch.
4. eiSoTey, a8eAd>ol r^yairr^fxevoi uiro Qeou, ttjv eKAoyTjy
ufxwv. It is strange that many modern Commenta
tors (as Eras, and Zeger) should refer the eiSoVey to
the Thessalonians, as if they knew that they were
elected of God : which is supposing a harsh anaco-
luthon very needlessly : whereas if it be referred (as
the context requires) to Paul (since the participle is
used both before and after), all is natural and
straight forward. So all the antients, and most of
the moderns, even some Calvinists, as Doddr. See
the note on 3, 5. " The election spoken of (says
Whitby) is the election to be a church." (See his
note.) As to the notion of absolute election of indi
viduals, it is refuted by 3, 5. 5, 14. 2 Thess. 3, 11.
And so the antients took the words. See Chrysost.,
Theophyl., and CEcumen.
On the construction Commentators are not quite
agreed. Some join 6iro rou ©eou with the preceding ;
others, with the following. The former seems pre-

X. THESSALONIANS, CHAP. I. 77
ferable, and is not only supported by the authority of
some antient Versions and Commentators, but is
adopted by the best moderns. Propriety of lan
guage, too, seems to require this : for otherwise (as
Benson says) we should have had TtoV uirl ©eou iKAo-
yr\v upoV. A yet stronger argument is deduced from
2 Thess. 2, 15. and Col. 3, 12.
5. otj to euayyeAiov — irAr]oo$)opla itoaaj]. The
terms here employed are very strong, and ought not
to have been lowered and explained away, as they
are done by most recent Commentators, whose in
terpretation indeed yields a tolerable sense,* but
with a far less natural construction, and with vio
lence to the plain and obvious sense of the passage,
which had been distinctly seen by the antients, and
was admitted by the moderns up to the last half
century. 5. to euayyeAiov Tjpoi/, " our preaching of the Gos
pel." 'Eyev^Tj, " was not affected." Eiy u'pty, for
vfxlv 'AAAa Kai iv Suvdfxei, ko.) iv Ylveufx. ay. These
three particulars are opposed to the bare Aoyca unac
companied with any thing more. The Suvdfxei has
reference (as the best Commentators are agreed) to
ministry worked by Paul; and the irv. ay. (I should
conceive) to the spiritual gifts which were imparted
by him to some members of the Thessalonian Church;
as at Corinth and Galatia. So Theoph., who ex
plains : " from this it is plain that ye are elect, from
God's glorifying the preaching of the word among
you. For we did not simply preach, but there were
also signs of God's approving that faith." See also
Benson. Some take Suvapi in conjunction with ttv.
dy. to denote the supernatural power of Paul's
preaching, and its efficacy on the heart. But this
may be included in the preceding.
5. iv iTAripotpopia. iroAAy. On the sense of this
* Thus Rosenm, renders : " Nam doctrinam nostram persuasi-
mus vobis non tantum institutione, sed etiam demonstratione insig-
nis vis divinae, et multis hrmissimis argumentis."

78 1 THESSALONIANS, CHAP. I.
clause Commentators are not agreed. Some, as
Grot., would unite it with the preceding ev irveufxari
dylw, supposing an hendiadis. But this seems paring
down the sense. Others refer it to Paul's Trapprjo-j'a.
But this cannot be tolerated. It must be referred
to the Thessalonians ; and I think (with Theophyl.,
CEcumen., Hesych., and, of the moderns, Zanch,
Benson, Rosenm., and Schleus.), that it is equivalent
to 0e0aia)TTjy ; and that trbv is understood ; q. d. " it
was accompanied with certain assurance of the truth
of the Gospel." The force of the metaphor is de
rived from a ship under full sail, and may therefore
well expressi/kt'/ assurance and complete conviction.
So Heb. 6, 11. TTAvjpaQ. TTjy e'XTTj'Soy and 10, 22.
o irAypoQ. ttjs Tritrrews.
5. KaStoy oTSaTe oioi iyevyftrjfxev iv ufj.1v. The scope
of this clause, which is indistinct, has not been well
perceived by the Commentators. The Apostle (I
conceive) meant to advert to another evidence of the
truth of the Gospel, namely, from the conduct of the
preacher of it. The KaQws may be rendered espe
cially as. OToy here, as almost always, is used in a
good sense. It is well explained by Theophyl. : 5rtoy
dveo-Tpd<pi)fxev. The Apostle alludes to purity, dis
interestedness (even working with his hands, 2, 9.),
and other moral virtues by which his sincerity and
the truth of the Gospel was proved. What is here
only hinted at in ohv iyev., is fully expressed infra 2,
10. upTy jxaprupes toy btrlws Ka) SiKalws Ka) dfJ.efxirrws
ofxiv eyei/Tj'^Tjpiv. In iv ufxlv 8i' u'pxy Pise, thinks there
is a polyptoton. But it is rather (I conceive) a paro
nomasia. The force of 8j' u'p*y (which is not well
discerned by the Commentators) is, " for your sakes,
for your good, not our own private interest."
Mackn. well contrasts this disinterestedness with the
covetousness and profligacy of the philosophers of
that age.
6. Kai upiy ppjTal Tj'pov eyevTj'9TjTe «Kai tou Kupi'ou.
There is here plainly an ellipsis of some clause,
which must be supplied, to indicate the connection.

1 THESSALONIANS, CHAP. I. 79
Benson offers the following-: " (And we can bear
witness to your amiable behaviour) for," &c. Mack. :
" And, being exceedingly struck with our miracles
and virtues, ye became,'' &c. I would propose
(partly from Menoch.) the following : " (Nor was
our labour fruitless, or our example set you in vain)
for ye were imitators," &c. The force of the ppjTai
is, by most Commentators, confined to the bearing
afflictions, as Jesus Christ and Paul had done. But
I cannot help thinking, with Zanch, Grot., and
Doddr., that a general imitation of Christ and the
Apostle is meant, (as in 1 Cor. 4, 16. & 11, 1.),
though consisting chiefly in that stedfast faith and
endurance of persecution for the truth's sake, which
is the stamp of all other Christian virtues ; q. d. " ye
were imitators of me and the Lord in the general
holiness of your lives, and especially in that patient
endurance of persecution, to which, after having re
ceived the word, ye were exposed." See infra 2, 14.
The clause Sefapvoi — ayi'ou, from the flexibility of
the phraseology, admits of two or three renderings,
though with no great diversity of sense. Much de
pends upon the mode in which Sefa'pvoi is to be
taken. If it be taken (with Pise.) for are e8efao-fie,
" inasmuch as ye received," it will supply a proof of
their being true imitators of Christ. But if it be
taken (with most Commentators, antient and mo
dern) for " having received the Gospel," the scope
will be somewhat different ; and the phrases iv foj\J/ei
iroAAj] and fxerd yapus Uveufxaros ay. must be intro
duced with an although and a, yet; which is harsh
(see Doddr. and Mackn.) ; q. d. having embraced
the Gospel, though it brought on you much afflic
tion, yet mitigated by the joy of the Holy Ghost."
The former method seems preferable, and the con
struction may be thus traced : Sefapvoi rov Aoyov
pTa p^agay irveufxaros ayi'ou iv 9Ai\J/ei ttoTi^yj. I cannot,
however, agree with some recent Commentators
who render fxerd p/apay libentissime ; as Acts 2, 41.
ao-pVuy owroSefapvoi rbv Aoyov. There is, doubtless

80 1 THESSALONIANS, CHAP. 1.
(as the antient and the best modern Commentators
are agreed) an allusion to the joy of the Holy Spirit
which accompanied and rewarded their alacrity in
receiving the word, and their firmness in adhering
to it, and which was (as Benson and Mackn. observe)
an evidence of their election, and a pledge of their
title to a happy immortality.
7- too-Te yevecr&ai ufxas rtiirous, " Insomuch that ye
became exemplars and models to all the believers in
Macedonia and Achaia." On ruir. see 1 Cor. 10, 6
& 11. Phil. 3, 17- and the notes. Koppe observes
that Macedonia and Achaia were the two provinces
into which Greece was divided when brought under
the Roman yoke, one of which comprehended Ma
cedonia proper, with Illyricum, Epirus, and Thes-
saly ;¦ the other Greece proper, i.e. antient Greece.
8. d<f ufxwv yap e'fTj'p/TjTaj — et-eAyAuQev, " For not
only from you sounded forth the word of the Lord
unto Macedonia," &c. The ou fxovov (per hyperbaton)
must (as Grot., Rosenm., and Koppe are agreed) be
united with e'fTj'p/TjTaj (see Rom. 4, 12. and Heb. 11,
3.), the comma being removed after Kup/ou. It is
remarked by Koppe, that the formulas d<$ u'pov
efTj'p/TjTai 6 Xoyoy and irlo-ris ufxwv e'f e/\r\Au^ev are placed
in opposition. Compare Joel 3, 14. and Sir. 40, 13.
'EfTj'^TjTai, " sounded like a trumpet." So Pollux 1,
118. ef Tj'^Tjo-e 0povTTj, and Hesych. efTj'p/TjTar eKTjpup/flTj.
'A<p' ufxwv does not denote (as Storr thought) the
efficient cause ; but it signifies commencing from you.
Nor has the sounding forth any relation (as Koppe
supposes) to the Apostle's own progress through the
district, which would destroy the propriety and
beauty of the passage ; but the meaning is, that the
truths of the Gospel were disseminated from Thes
salonica, which, from its dignity as capital of one of
the two provinces of Macedonia, and its extensive
commerce, would have communication with far dis
tant regions (for that is, by hyperbole, the sense of
iv iravr) roirw, and not, as Koppe renders, " wherever
I go"), and the same intercourse would spread the

1 THESSALONIANS, CHAP. I. 81
news of the conversion of the Thessalonians far and
wide. 8. tj' ?ri'(rTjy ufxcov tj' 7rpoy rov ©eov efeTujTvuSev, " se di-
vulgavit," " has been carried." Benson has an ex
cellent note on this going out of the Gospel from any
place, as being the greatest honour it could have.
Compare Ps. 19, 4. and Rom. 10, 18. He shows
how highly honoured in that respect was Antioch,
and especially Jerusalem ; as had been prophesied.
See Is. 2, 3. and Mace. 4, 2. So St. Paul at 1 Cor.
14, 36. " What, came the word of God out from
you ?" i. e. are you the first Church in the world ?
Theophyl. paraphrases thus : tj' 7repl TTjy u'poV d^'pj
apeTTjy eVoiTjo-ev ef aKouo-rov yevevhai irdtri to Kypuypu, Ka)
iraVTwv ufxas iroLiSeuras Seip^Tjvai.
9. auTol yap ?repi Tj'puv dTrayyeAAouariv birolav e'/troSov
e;/opv xgoy upty. By auToi Grot, and Rosenm. un
derstand persons every where. But the nature of
dirayy. seems rather to show that auTol must mean
the Thessalonians who sounded out the word of
God every where. As to the construction, it is the
KaTa to <rrjfxaiv6fxevav . Hep! Tj'pov, " concerning us."
'Oiroiav, qualem, how successful; for that is implied
in oirotav (as often in such kind of words), and not, as
Rosenm. supposes, in c'iVoSov; as is clear from 2, 1.,
which is closely connected with this passage; the
words Kai 7rtoy — eg^ops/Tjy being in some degree pa
renthetical. 9. Ttoy eVeo-Tge\{/aTe TrpoyTov ©eov, " how promptly."
(So Theophyl. euKOAws, fxerd jroATajy TTjy o"4>o8po'TTjToy)
ye turned from the worship of idols to that of the
true God. 'Eirto-rp. has here (as Koppe and Rosenm.
observe) a reciprocal force, as at Luke 17, 4. Acts
3, 19. And so our verb to turn admits of both an
active and a reciprocal. To turn any one unto God,
or to turn oneself unto, denotes what is called conver
sion, the abandonment of any religion, and the em
bracing of another, or the passing from Atheism to
religion. The words following are exegetical, and
show the intent of this imo-rp., namely (eiy to) 8ou-
^eu'eiv ®eu> $wvrt, i. e. to worship and obey, &c. ; for
VOL. VIII. G

«,

82 1 THESSALONIANS, CHAP. I.
such is the sense of 6ou/\eueiv, derived from the Heb.
"Tiy, from whence the Latin obedio. The expression
living and true God, as opposed to dumb idols and
fictitious Gods, is of very frequent occurrence both
in the Scriptures and also Josephus and Philo.
Theophyl. observes that this is meant to hint an ad
monition to a conduct worthy of such a wonderful
conversion ; and (as Benson observes) " the remind
ing them of this would be a motive to them to go
on as they had begun."
10. Kai dvafLevew — 'Itjo-ouv. The dvafxiveiv depends
upon eiy to. Koppe and Rosenm. notice the hyper-
baton for 'Itjc-oui/, ov Tjyeipev, and the use of pu'opv for
puo-ofxevov. But the former criticism is precarious ;
and the latter unnecessary. It may mean " who is
to free us." 'OgyTjy imports punishment ; for wrath
can only be ascribed to God dvhpwiroTrahws. See
Benson. As to Koppe, he here, as often, abuses his
knowledge by seeking needless refinements, and
indulging in foolish and dangerous speculations.
No Commentator has sufficiently seen the force of
the eiy to dvafxiveiv, which seems meant to show the
Other fundamental article of Christianity, namely, to
receive Jesus Christ as the Saviour. Now this is ex
pressed by waiting for him, and expecting his advent
from heaven ; which is beautifully put for the re
ceiving him as the Saviour, obeying his precepts, and
living in the profession of his religion. This, it may
be observed, is here especially appropriate, with re
ference to the trials and calamities with which they
had had to struggle, and under which " the patient
waiting for of their Saviour" and deliverer was their
only support. So Gal. 5,5. "we wait for thehope."
Rom. 8, 19- " waiteth for the manifestation of the
sons of God." Rom. 8, 25. " we groan, waiting for
the adoption." 1 Cor. 1, 7. " waiting for the coming
of our Lord." 2 Thess. 3, 5. " unto the patient
waiting for of Christ." It is well observed by Theo
phyl. : iireiSr} rd fxev Seivd ev ^eptri, rd 8e %prjo-rd iv
eAirla-i, pyatojv auToTy 7rgo<rp*pTupei tt'io-tiv, elye dvapf-
vouo-i Kai iAirlgouo-i 0e0ai'«)y rd pXXovTa.

1 THESSALONIANS, CHAP. 11. 83
CHAP. II.
Ver. 1. auToi yap olsare — yeyovev. The connexion
is here not well traced by the Commentators; and
Koppe and Rosenm. recognize none, by taking the
yag as a particle of transition. But this is precarious
and unnecessary ; and the connexion will be clear,
if (as I observed at 1, 9-) the words Kai 7rtoy — ipx°'
pvTjy be regarded as in some measure parenthetical.
The yap refers to the twroiav eitroSov etrp^opv. And the
sense may be thus expressed : " (I need scarcely
have said it) for you yourselves know," &c.
The Hellenism in o'/8aTe ttjv e'/o-o8ov Tj'pov oti yeyovev
for o'/8aTe otj tj' eiVoSoy, Sec, is trite. On the sense of
the Kevrj, which, from its flexibility, admits of various
senses, Commentators are not agreed. Many an
tients interpret it, " free of danger and fear." But
this sense is inapposite. Most moderns, as Grot.
and Hamm., explain it false, lying. But this inter
pretation is harsh ; as is also that of Rosenm. and
Koppe, who take it for fxdraiov, and render : " non
vero honoris vel opum acquirendarum studio ad vos
venimus ; Veni ad vos eo consilio et studio ut vobis
prodessem, non ut otiose inter vos viverem." If the
connexion above traced be the true one, it must be
taken, with Menoch., Est., and Gomar, in the sense
sine fructu, inutile. And that that is the real con
nection, and this the sense, I am the more inclined
to believe, since I find the very acute and able
Benson has anticipated all that I have said, and come
to the same conclusion. He rightly ascribes the
variety of interpretations to the solicitude of Com
mentators to preserve a connection with what follows,
and from their supposing that the Apostle is there
explaining what he means by his saying our coming
unto you was not in vain." The meiosis in ou Kev»j is
very obvious. Benson confirms the above interpre
tation from 1, 5. 2, 13 & 14. 3, 5. 2 Thess. 3, 1
s. 12, 4. 55, 11. Jer. 2, 30. 8, 8 & 9. 1 Cor. 15, 10,-
14 & 58. 2 Cor. 6, 1. Gal. 2, 2. Phil. 2, 16.
g2

"84 1 THESSALONIANS, CHAP. II.
2. aXha Ka) TrpoiraQovres — aytovi. Compare Acts
16, 22 seqq. Wpoirah. simply signifies " after having
suffered," he. The verb is often used by Thucyd.
and the best writers. The u0pio-9eWey refers to his
being scourged ; which was an intolerable insult to
a Roman citizen. See Benson. 'E7rapprjo-iap9a Xa-
ATjo-aj may be well rendered by our idiom, " took
the liberty to speak ; mustered up the courage to
speak." The term often carries with it a verb of
speaking, either expressed (as Eph. 6, 20. and Acts
13, 46.), or understood ; as in Acts 9, 27. At ev
®ea> Tj'pov some verb is omitted, and mustbe supplied.
We may compare iirapp. eir) rw Kuplw at Acts 14, 3.
2. iv itoaaw dywvi. The aytovj may either be ren
dered, with the early moderns, solicitous and painful
care and study : as in Col. 2, 1., and the Sept. ;* or
(with the antients, and, of the moderns, Grot., arid
almost all later Commentators) peril, danger; as in
Phil. 1, 30. and Arrian Exp. Alex. 3, 15, 1. otj ev
aytovi fuvep/eTai rb Kara <r<$as, Ka) 0OTj$eiv 8e?. And
this latter sense seems more agreeable to the words
following ; though, indeed, both may be united.
3. tj' yap 7ragaKATjo-iy Tj'pov — 8o'?\.o>. HapaKATjo-iy must
here (as Koppe observes) signify teaching, and com
prehend the whole of the Apostle's religious instruc
tion ; as Acts 13, 15. 15, 31. See also Loesner's
examples. The construction, he thinks, is Hebraic.
But it seems rather popular. Ouk eK irAav^s. The
TTAavri may denote either imposture and seduction ;
as Eph. 4, 14. 2 Thess. 2, 11. 1 Joh. 4, 6. 2 Pet. 3,
* To which may be added Thucyd. <2, 45. bpio ^yrtv roy ayiova.
(where I shall adduce many more examples), and also Thucyd. 7,
71. b be ire$.bs — TroXvv rbv ayuiva Kai ^vcrraaiv rijs yvu/uns elve,
where many eminent Critics read from Plutarch ^vvramv (i. e. with
agonizing intentness of mind). And I would add that so Valla seems
to have read. And this reading is supported by an imitation of
Dio Cass. 367. Vet, strange to say, in another still plainer imita
tion at 575 & 576., he reads ifiaraiiv, which is, moreover, defended
by many other passages which I shall adduce in mv note on ihat
passage. I must therefore regard the common reading as the true
one.

1 THESSALONIANS, CHAP. II. 85
17.; or error, self-deceit, enthusiasm; as Rom. 1,
27. James 2, 18., and sometimes in the Sept. The
former interpretation is here adopted by Benson,
whom see ; the latter, by Koppe, Mackn., Schleus.,
Rosenm., and most Commentators. Outc i^aKaQap-
o-j'ay, " nor from impure and corrupt motives, desire
of wealth, honours, &c, nor founded in a desire of
sensual gratification." In this sense, as denoting
moral impurity, the word is used in Rom. 6, 19-
1 Thess. 4, 8., and in the Sept. See Schleus. Lex.,
V. T., and Trommius. So also Arrian, cited by
Koppe : \f/up£Tjy aKaQapo-la, Sayfxara irovy\pd. Benson
takes it for physical impurity, i. e. lewdness. But in
this I cannot assent to the learned Commentator.
3. outc ev 8o'a«>. " As their doctrine (says Benson)
did not proceed from imposture or impurity, so nei
ther did they preach it in guile. They used no craft
or artifice in the preaching of it ; did not artfully
conceal some parts, and mix or adulterate others ;
did not assert the necessity of the Gentile Christians
observing the law of Moses in order to please the
Jews ; did not model Christianity according to the
old heathen religion, or contrive methods to make
them easy in their vices, in order to draw in great
numbers of the Gentiles." See 1 Pet. 2, 1. and 3,
10. Ao^oy, which has so much perplexed the Ety
mologists, seems to be derived from the Heb. TOI,
to draw out, make fine ; and thus literally signifies
finesse. 4. dwd KaQws — "kaAoufxev. This is exegetical of
the preceding ev §oaw. The sense is : " We adulte
rate nothing (so Rosenm.) ; we preach nothing but
what we have been divinely taught ; we use no base
arts, but only obey the Divine will." Others think
that Ka9a>y and outoj do not refer to the mode in
which the Gospel was taught, but merely mean
sicut and sic. The construction is rather unusual, and
the Commentators say it is for eSoKipwre Tj'pty 0 ©eoy,
wo-re Trio-reueiv Tj'pv to eu'ayyeTiiov. There is, I think,

86 1 THESSALONIANS, CHAP. II.
a blending of two clauses into one; q. d. " as we are
approved by God, and put in trust with the Gospel."
Or we may supply ouVto, corresponding to the ellip
tical ouTto before 7no-Teu0Tjvai. In the active, indeed,
8oKip is far more usual, and in the sense approve,
choose, &c. it occurs in Rom. 14, 22. and 1 Cor.
16, 3. Yet it does occur in the passive in this sense at
2 Mace. 4, 3, and Xen. Mem. 3, 5. cited by Schleus.
The sense is clear from the preceding verse.
4. ouk toy avSptoVoiy apetrKovres, i. e. (as Pise, Me-
noch., Koppe, and Rosenm. explain) " studying to
please men." But it rather seems to be put for toy
av9gto7rapeo-Koi ; as in Eph. 6, 6. The former ex
pression, however, is used, for better adaptation to
the antithesis dwd rw ©ea>. I would compare
Soph. Phil. 1445. and Ignat. ad Rom. C. 2. ou yag
SeAto tipv (I conjecture up*y) av9pto7rapeo-KTjo-ai, aXka
Sew apeo-ai. Why this should be done is beautifully
suggested by Soph. Antig. 74. as follows : iire)
irAelwv p/go'voy ov tie? fx dp'eo-Keiv rois Karw, rwv ev9a8e.
The 6 tioKifxdgwv rds Kaptilas is a perpetual epithet
of God, both in the Old and New Testament. Thus
Acts 1, 24. 15, 6. and Rom. 8, 27., where see the
notes. See an excellent Sermon on the above two
verses by Dr. Maltby, vol. 2.
5, 6. On the sentiment contained in these verses,
which are to be joined, compare 2 Cor. 2, 17- So
Koppe, who (after Vatab.) says that ouk — eyevTj'fojpv
is for ouk iKoAaKeuo-afxev ; and he cites Classical ex
amples of ev Aoyw elvai and yeveo-9ai for "Aeyeiv, ev irpdy-
jxari elvai for irpdrreiv, iv irapaQatrei yivetrQai for 7ra-
paQalvw, and such like. This savours of Hebraism ;
Aoyw KoAaiceiay being for KoXaKei'a ; as Aoyos iropvelas at
Matt. 5, 28. At least, ev is strongly expressive of
habit and plan of life. Thus ev 6oaw at ver. 4.
Koppe well remarks that by this is denoted the
agendi ratio. See Grot. As to Hammond's inter
pretation, " to be talked of for flattery," it is entirely
refuted by Benson.

1 THESSALONIANS, CHAP. II. 87
The iv irpotpdo-ei 7rXeovef i'ay Loesner, Koppe, Ro
senm., "and Schleus., take for ev irAeovegla, and ad
duce examples of the pleonasm from Philo. But to
this summary way of wrapping up matters I can never
give praise. Philo is a pleonastic writer ; St. Paul is
not : and the nature of pleonasms (as they are called)
of this sort I have often before explained. They
will usually be found to be two phrases blended into
one. I therefore most approve of the version of
Benson, " nor carried on any covetous design under
a fair pretence." See also Mackn. nAeovef. per
haps does not so much signify avarice, or covetousness,
as a greediness for self-gratification, including even
that of glory and fame.* But, in order to make this
the plainer, the Apostle adds, oure ^TjTouvTey ef avSpto'-
7rtov 8o'fav, " not seeking glory from men." The par
ticiple is thought to be for the verb e^TjTTj'trapv. At
least this is convenient, in order to hang thereon the
particle tiuvdfxevoi ; for the words oure — a^Atov are in
some measure parenthetical.
6. tiuvdfxevoi iv 0agei eivaj. On the meaning of ev
0apei Commentators, both antient and modern, have
been divided in opinion. Thus Theophyl. : rf ev
Tip), Kai So'frj, Kai oyKto, tjn tiuvdfxevoi Xap3aveiv Kai Tge-
$eor9ai, Kai 0age?y ufxlv elvai. Kai yap to a£itop* Tj'pov
touto dirairel, Aafxfidvei irap tipov. The former inter
pretation, to be in great dignity and authority, is
adopted by many modern Commentators ; as Pise,
Zanch, Hamm., Vitringa, Benson, and others; and
is also supported by the Syr. Version. This also is
thought to best agree with what precedes. The
common punctuation, too, by which these words
are connected with the former, is favourable to it.
But in other editions these words commence the 7th
verse ; and Koppe observes that that interpretation
* Thus Milton, in a fine passage of his exquisite Lycidas :
Fame is the spur that the clear spirit doth raise,
(That last infirmity of noble minds,)
To scorn delights, and live laborious days.
.See also Paradise Regained, L. III. sit. init. and the notes of Dr.
Jortin.

88 1 THESSALONIANS, CHAP. II.
is scarcely permitted by propriety of language : at
least it cannot be proved from 2 Cor. 4, 17- Many
eminent Interpreters, both antient and modern, as
Beza, Grotius, Gomar, our English Translators,
Doddr., Koppe, and Rosenm. (rightly, I think),
prefer the latter ; and it is ably defended by Wolf.
Certainly it is more agreeable to the context. Com
pare ver. 9 & 11. and 2 Cor. 11,9-, where the Apostle
says he preserved himself a0ap^. See also 2 Thess.
3, 7- 1 Tim. 5, 11. It is plain that e'v 0apej elvaj, is
for 0aguy elvai, e*7ri0ageiv.
Thus it would appear that the words oure ^TjTouvTey
— aAAwv are parenthetical ; though it is not neces
sary to suppose so. After all it is not impossible
that the Apostle has in view two significations of ev
0agei elvai to be burdensome by accepting a stipend,
and to be, as we say, hard upon them, by assuming
the full authority of an Apostle. So Dicsearchus,
cited by Wets. : 8ia rb 0apoy tj ttjv uVegijdjaveiav Ttov
KaToiKouvTtov and Hor. Ep. 2, 1, 13.*
7. aAX' iyevrfir^fxev rjirioi ev fxetrw ufxwv. The d/\Aa
is thought, by Rosenm., to be pleonastic: but, I
think, without reason. The sense is : " Yet (this
we were not, but) were mild among you." The
epithet is often, in the Classical writers, applied to
parents, and therefore to Kings, as being figuratively
fathers. (See Wetstein's examples.) This sort of
spiritual paternity the Apostle alludes to in the
words toy av rpoipbs QaAirji rd iaurrjs reKva : and this is
sufficient to defend the common reading; though
several antient MSS., some Versions, Fathers, and
Commentators read vtjs-j'oj, which is preferred by
Calvin, and not disapproved of by Whitby. But
that, as Benson observes, would require w vtjwj'oj.
Besides (I would add) the Apostle no where employs
VT]7rioy in this sense. He would have thus written
TeKva. But it is needless to dilate on such a point ;
* To which I add Joseph, p. 35. ovhe yitp eaeo-Bai /3apus. Ach.
Tat. 660. (popriKol elvac & 302, 13. flapvs avro> yevoiro. Xenoph.
Hist. 3, 2, 1. efiovXevero — otcws av p.i) ei> rjj ipiXia ^eipaicov, jSapus
tin rots ^vupa^pts.

1 THESSALONIANS, CHAP. 11. S9
since the v has plainly adhered from the preceding
word, as in a thousand other cases.
The e'v fxeo-at ufxwv is a Hebraism (derived from
0331i"Q) for ev ufCiv, " among you." Tpo'd>oy here
denotes one who suckles a child, whether a mother,
or, as we say, a wet-nurse. Thus it is sometimes in
the Sept. and the Classical writers used for a mother.
®d/\irw, whatever be its origin (for here all etymolo
gists are in the dark ; the word being, it seems,
derived from some other language), certainly signi
fies, properly, to warm, cherish, as a hen who sits on
her chickens. See Deut. 22, 6. and Job 39, 10.
It is also used of the wife taken by David in his old
age. See 1 Kings 1, 2 & 4. Schleus. also refers to
Soph. Antig. 427- Hence it comes to denote any
sort of care by which a mother provides for the nou
rishment and comfort of her children. See Eph. 5,
19- and the note.
The eauTTjy is, in our common versions, rightly
omitted ; as is often the case with the personal pro
nouns, and '/8ioy. So that Benson and Mackn. have
done wrong in expressing it, and making it em-
phatical. 8. ouVtoy ipipo'pvoi upov, " thus being affection
ately desirous of promoting your interest." It is
strange that so many Critics should have preferred
the reading opipo'pvoi, from several MSS., some early
Editions, and Theophyl. : and that it should have
been received into the text by both Griesbach and
Matthsei. It is a word of no authority whatever, and
formed contrary to all analogy. As to Theophylact's
defence of it, it is too weak to bear examination.
The principle on which the Critics have preferred it,
namely, as being the more difficult, really will not
apply to words, like the present, formed contrary to
analogy, and destitute of authority ; and especially
if we can account for them from mere error ; which
is the case here ; for the o arose, doubtless, from the
c preceding ; and the oipip. would easily pass into
o'pip., especially as o'pjp. or opjp, was familiar ; ipip.

90less so; and yet the latter word is used by the best
writers, not only Poets, but also prose writers, as
Herodot., Demosth., JElian, Polyb., Plutarch, and
others, cited by the Philological Commentators.
8. euSoKoupv pTaSouvaj — \|/up/ay, " we were ready
and willing," &c. MeTaSouvai, to impart, has pro
perly the genitive and dative, but here, as elsewhere,
the accusative and dative. The accusative, however,
is used because no one can be supposed to give ano
ther part of his life, The truth is, there is (as Grot.
observes) a syllepsis : for pTaSouvai is used of the
Gospel proprie ; of life improprie, or by metonymy.
On the sentiment, which is inexpressibly affection
ate, see Benson.
9. [xvrjfxoveuere yap — ro euayyeAiov rou ©eou. Com
pare 2 Thess. 3, 7 — 9» The pTjpveueTe is well ren
dered by Koppe memineritis. Benson renders it,
" ye must remember." Tov kottov pu Kai tov fxoybov.
These words are nearly synonymous ; though the
latter is the stronger term ; so that there is a kind
of climax. The vuktoV Kai Tj'p'gay is treated by most
Commentators as put populariter, for assidue ; and
Koppe refers to 3, 10. But that passage is not to
the purpose ; nor does the idiom ripply here. For
I apprehend the Apostle here adverts to his exces
sive application to his handicraft labour, at some
times almost toiling night and day, in order to allow
himself opportunity, at other times, to pursue his
evangelical labours. Or perhaps he may allude to
his custom of making up for the loss of time by day
at his trade, by night labour : and of this I have
observed hints in the foregoing Epistles.
On e7ri0agTjo-ai Tjva compare ver. 7. and 2 Cor. 12,
16. Eiy u'pty is for ufxlv.
10. upiy fxdpruqes — eyevvj'QTjpv. The words 60-j'toy,
tiiKalws, and dfj.efxirrws, are treated by Koppe and
Rosenm. as synonymes, but combined, to strengthen
the sense. The Sy., however, regards duty towards
God ; the 8ik. that towards men ; dfxefxirr. both ;
(though Theophyl. explains, dirpocrKoirws,. do-Kuvtipz-

1 THESSALONIANS, CHAP. II. 91
aIo-tcws.) Yet, I grant, non argutandum est in
verbis. 11, 12. jragaKaXouvTey upxy Kai 7ragap9ou'pvoi. The
participles irapaK. and irapafx. stand for verbs; or
io-fxev is understood ; or e'yevTj9Tjpv may be supplied
(with Wolf) from the preceding verse. The terms
iraqaK., irapafx., and fxaprupoufx. are said by Koppe
and Rosenm. to be synonymous. But there seems
rather to be a climax : certainly [xapr. in this sense
is stronger than either of the two former ones (so
Theophyl. : irAYjKriKwripws 8i8ao"Ka7u'ay eo-TJv), and
signifies obtestari ; as in Deut. 32, 16. So fxapru.
pofxai, Eph. 4, 17. and Thucyd. 6, 80. and also Pro-
cop. 248, 40. p<pTugeo-at yeYjyiv. And irapafx. seems
to be a stronger term than irapaK. It is not well
rendered console. The best modern critics observe,
that the term may here have the same sense found
sometimes in Homer (as II. 9. 417 & 680. See Damm.
Lex.). Xenoph. Venat. 6, 25. (to which may be
added Appian 2, 892. p/gTugopti Kai irapaKa'AoT) by
which it signifies to counsel, urge, suadeo.
At eiy to irepiirar. &c. compare Col. 1, 16., where
see the note. The image at irarr^p corresponds to
that at Tpod)oy, ver. J. Wets, compares Horn. Od. a.
308. In the eva eKao-rov upov irapaKaAouvres (with
which I would compare Thucyd. 7, 69- tojv TgiTjpap-
p/tov eva eKao-rov avera^ei) some recognise an allusion
to the teaching from house to house. See Acts 2,
20. It simply signifies (I think) that he taught
them individually as well as collectively. Bao-iAe/av
Kai 8o'fav. A common hendiadis for 0ao-jAeiav evSofov.
See Benson.
13. otj 7ragaXa0oVTey — 7rio"Teuouo"iv. UapaAafxfiavw
is a term often used of receiving instruction, either
oral, or by letter. So Phil. 4, 9- a ifxabere Ka) irape-
Aafiere Ka) aKoutrare' where see the note. In the words
TrapaAafiovres — ©eou there is a trajectio. The irapa-
?;a0. "Aoyov aKOTjy 7rag' Tj'pov tou ©eou, and "Aoyov aKorjy are
said to be for Jvo'yov or (xkotjv ; as Hebr. 4, 2. I should
regard this as a Hebraism (answering to "\S1) often

92 1 THESSALONIANS, CHAP. II.
joined to pleonasms. There may be (as Morus thinks)
an allusion to Is. 53, 1. Tjy eirlo-reuo-e Ty aKovj jjj'pov.
'E8efao-9e, received, admitted, approved, embraced
it. So Theophyl. : irpocrii^erei Rosenm. cites He-
rodot. 2. eSep^ovTo Touy Ao'youy. I add Thucyd. 1, 95.
eSefavTO Touy Tvo'youy, Kai irpoo-eiyov ttjv yvwfxr^v. The
earlier Commentators seem not to have perceived
this sense of e'8ef., but to have confounded the term
with irapaA.
13. oy kai ivepyelrai, " which is operative." The oy
is by some referred to ©eou; by others to Ao'you. The
latter method is adopted by the most eminent mo
dern Commentators. And so some antients, as
GEcumen. aufei 8ia tou ufxerepou 0/ou. And Theo
phyl. : c'k tojv epytov SeiKvuTai, " has an operative in
fluence on your hearts and lives, producing the
fruits of good works." Other antients, however, and
moderns refer it to ©eou. So Theodoret : irpo^riK^s
ydp Kai auVol p/apiToy diroAauo-avres, Kai 5rgoe<£»]Teuov,
Kai yAwtrtrals TjXaAouv, Kai 9aojaaTa iTrereAouv iraodtio^a.
And if that construction be true, it must have re
ference to the yapla-fxara, also called ivepyr\fxara,
1 Cor. 12, 6. 10, 11. and Eph. 3, 20., such as were
vouchsafed not only to the Corinthians, but to the
Galatians and Ephesians, and also the Thessalonians.
(1 Thess. 5, 19 & 20. and 1 Thess. 1, 5.) See Whitby,
who, among other modern Commentators, adopts
this interpretation. The former seems to deserve
the preference : but perhaps the Apostle had in
mind both the above senses.
14. u'piy yag — X. 'I. Mackn. supposes the Apostle
here introduces a reply to an objection against the
truth of Christianity, founded in the disbelief of
the Palestine Jews, and their bitter persecution of
Christ and his disciples; which, he means to say, is
reputed by their treatment of their own Prophets,
of whom there was scarcely one that they had not at
least persecuted. See Acts 7, 52. A very ingenious,
but perhaps not well founded, and too hypothetical,
a view ; at least there can only be a faint allusion in

1 THESSALONIANS, CHAP. II. 93
the words following, Ttov Kai tou Kupiou diroKreivdvrwv
'Itjo-ouv Kai Touy i8/ouy a-podJTjVay. Here the Apostle
seems to intend an allusion to the proofs of divine
e'vepyTjpt upon them, namely, in enabling them to bear
persecution and calamity. That such an evepyTjpt
of the holy spirit was thought necessary to produce
that effect, we learn from various passages of the
New Testament.
The plain sense, therefore, is : " Such an evepyTjpt
ye had; for ye showed exemplary fortitude and
patience," &c. This, however, the Apostle expresses
in a more refined way, by saying: "ye were imitators
of the Palestine church," &c. ; just as at 1, 6. "ye
were ppjTai Tj'pov eyevTj'9TjTe Ka) tou Kupi'ou, 8ef apvoi
tov Aoyov iv 9Aj\{/ej 7ro?a.fr where see the note.
On the expression iKKArjo-iwv — Xgjo-T<S I. see 1, 1.
and the note. Such churches or congregations had
been founded in various parts of Judaea by those
who had fled from the persecution after the murder
of Stephen. See Acts 8, 1 — 4. The Jews were
every where the bitterest persecutors of Christians ;
and thus the Palestine ones suffered most from that
baleful spirit. See Benson.
SuppuAeTtov, literally, fellow clansmen, and in a
general way countrymen.
15. Kai Touy ISj'ouy irpo<$rr\ras. On the ISi'ouy there
has been some difference of opinion. Being omitted
in a few Versions and Latin Fathers, it is regarded
as spurious by many critics, and has been cancelled
by Griesb. ; but (1 think) on insufficient grounds.
One can hardly suppose that a marginal gloss should
have crept into nearly all the MSS. It is far more
probable that it was cancelled in a few copies, from
a groundless fear lest it might countenance the
heresy of Marcion, that the Jewish Prophets were
not the Prophets of the true God ; and as an excuse
for the omission, they would be likely to plead a
corruption of the text ; and to cast that on Marcion
himself 'would clench the argument. It is certain that
the common reading, supported by nearly all the

94 1 THESSALONIANS, CHAP. II.
MSS., the most antient Versions, and the unanimous
consent of the Greek Fathers and Commentators,
must be retained. It is ably defended by Whitby
and Benson, and its emphasis must not, with Koppe,
be explained away by taking it for iaurwv. When
the Prophets of the Old Testament are so called, it
must be observed they are called according to the
opinion of the people in question ; a figure often used
by the best writers. And it is frivolous to object
that these Jews did not themselves kill the Prophets
of old. For (as Benson observes) they were actu
ated by the same spirit, and formed, as it were, the
same people, and are so considered by our Lord,
Matth. 23, 29—37. Nay, had the Prophets of old
lived in their days, and so freely rebuked their vices,
they would have slain them like their forefathers.
Hence they are often charged with the murder of
their own Prophets. See 1 Kings 19, 10 & 14. Neh.
9, 26. Jer. 2, 30. Luke 6, 23. 23, 33 & 34.
'EKSjtofavTtwv, i. e. literally, " chased away by
persecution, or, in a general sense, persecuted. Kai
©eoS pj dpeo-Kovrwv. Some take dpeo-K. in the sense
seek to please ; as 2, 4. and Gal. 1, 10. It should
rather seem to be said, by meiosis, for " are in dis
favour with God." So Koppe explains @eoo-Tuye?y.
And so Theophyl. See also Wakef. on Eurip. Ale.
65. On the words Kai irao-iv dvQpwirots ivavrlwv,
which indicate that antipathy to all other nations
(called by Tacitus the adversus omnes alios hostile
odium), which raised " their hand against every man's
hand, and every man's hand against theirs," the
Commentators adduce copious proofs and illustra
tions. It may be sufficient to note Diod. Sic. p. 5, 25:
p'vouy ydq dirdvrwv iQvwv aKoiVtovr/rouy elvai TTjy 7rpoy aAT^o
e9voy eVipf/ay, Kai iroAefxlous u7roAap3aveiv 71-avTay.
The passage of Juvenal Sat. 14, 103. will readily
occur to my readers : " Non monstrare vias, eadem
nisi sacra colenti; Quaesitum ad fontem solos dedu-
cere verpos." On the spirit by which the Jews
were actuated towards the Christians see Benson.

1 THESSALONIANS, CHAP. II. 95
16. kwauovtwv Tj'pty Toiy e9veo"» AaTfrpai tva acobwo-iv.
The kwa. is rightly rendered by Benson and Mackn.
hindering. So Theophyl. : eproSi^oVrtov. It, how
ever, includes forbidding. At AotAyo-ai the Com
mentators understood tov Xo'yov, the Gospel. But
the unbelieving Jews could not approve of the Gos
pel being preached to the Jews. Therefore by
XaXTjo-ai I would understand instruction in religion
generally, by withdrawing them from Heathenism.
16. "va <ra>9toViv. The Commentators rightly remark
that the i'va is eventual, like the Hebr. 7, or pE7,
" in order to their being saved." " Thus (says
Theophyl.) they are the common enemies of the
human race, by hindering the common salvation."
16. eiy to dvairA-t\pwQ-ai aurwv rds dfxaprlas iravrore.
This is rendered by Benson and Mackn., " whereby
they are filling," &c. A sense, however, scarcely
permitted by the force of the eiy to, which is well
explained by Phot. ap. GLcumen. : i'va 7ravT0Te ava-
jrATjpto9to(riv ai dfxaprlai aurwv adding, e7rei8Tj yap
irdvrore TaCVa eirparrov irdvrore dveirAypouv rds dfxap<°
Ti'ay auTtov. And Theophyl.: i'va SeiKVuaxnv eauTouy
Ta TeAeioVaTa dfxaprdvovras, Ka) d)9avovTay rb irA%pes
fxerqov TTjy KaKi'ay Kai aKgoVaTov. So Doddr. " as if
they desired to fill up," &c. And so Koppe, who
renders : " ita fit, ut peccatorum suorum vim semper
magis magisque augeant, eorumque pcenas eo atro-
ciores sibi contrahant." He adds that this is agree
able to the Scriptural opinion concerning sins and
their punishment, namely, that God indeed per
mits men to fill up a certain number of evil deeds,
and until then spares them and delays the punish
ment ; but if this number should be completed, then
the punishment is inevitable. See Gen. 15, 16.
' A.vair/\y\pwo-ai r. a. signifies to fill up the measure, &c.
as Matth. 23, 32. In this, Benson thinks, there is
an allusion to filling up a vessel to the brim. (See
his note.) Tidvrore is not well rendered semper. It
signifies omni modo, Angl. every ivay.

96 1 THESSALONIANS, CHAP. II.
16. e<pQao-e 8eeV' auVouy tj opyTj eiy reAos. At tj opy»j
must be supplied rou ©eou, which seems implied by
the article. It is observed, too, by Theoph., that the
article shows this opyvjv, to be o<peiXop'vTjv aurois, Ka)
irpowpio-fxevijv, Ka) 7rpo<£>TjTeuopvT]v due to them, predes
tined, and predicted by the Prophets." Here o'pyTj is to
be taken in the sense of punishment ; as supra 1, 10.
where see the note. "E<p0ao-e is by some, (as Koppe)
taken in a future sense. But I prefer to regard
it (with Benson) as a Paulo-post future: and we
may suppose that, as being an aorist, it is taken in a
sense between the preterite and present ; q. d. "is,
in a manner, coming upon them." For it came upon
them in the destruction of the nation and the dis
persion of the remnant a very short time (about
twenty years) afterwards. Of this idiom the Com
mentators adduce as examples Eccles. 8, 4. Dem. 7,
22. Matt. 12, 28. and Rom. 9, 31.
Eiy TeAoy may mean either at the last, at length,
(as it is interpreted by some early moderns, as Ben
son, Mackn., Rosenm., Koppe, and Wets., which last
mentioned Commentator compares Horn. II. a. 451.
4)9?) o~e TeAoy SavaToio Kip/Tjpvov oi8' U7raXufay and SO
most recent ones) ; or, " for an end, and to the
uttermost." So the antients, who explain ap/pi
Te^ouy, and many eminent moderns, as our English
translators, Doddr., Schmidt, and Homberg ; and
this is a far more significant and apposite sense. (See
Dodd. and Wets. ap. Slade.) The Commentators
compare the Hebr. i~r;0 T#, and refer to Dan. 9, 27.
Num. 17, 13. and Joseph. 8, 24. 10, 20. They might
(I think) have also compared the expression make a
full end in Jer. 4, 27. 5, 10. and Ez. 11, 13. To
urge that the destruction was not utter, because a
few escaped, is frivolous.
17. *ipiy 8e — Kaipov togay. The Apostle now re
turns to the Thessalonians, from whom, by these
rather vehement strictures on the Jews, their present
iniquity and future ruin, he had made a digression :

1 THESSALONIANS, CHAP. II. 97
and he freely expresses his desire of again seeing
them. (Heinr.)
17- a7rog<pavio-9evTey a<p' uixwv, " separated and kept
apart from you." This word is somewhat rare ; but
it occurs in vEschyl. Choeph. 244., and also in the
passive, as here. Abresch on that passage adduces
two examples of the simple in a metaphorical sense,
one from Hyllus ap. Joph. in Trach. 958., and the
other from Pind. Pyth. 4, 504. The term is used
properly of the separation of children from parents;
but also of that of parents from children; as here.
(So Hesych.) For Christian teachers were regarded
as spiritual fathers. We have a continuation of the
metaphor at ver. 7 & H. See Theodor.
Upls Kaipov wpas is taken by the best Commenta
tors (as Grot.) for irpls Kaipov, as in 2 Cor. J, 8.
Gal. 2, 5. Philem. 15. ; or irpos togav, in Luke 8, 13.
and 1. Cor. 7, 5. So Gen. 18, 10. PlTl njn, where
the Sept. renders Kara Kaipov eiy togay. And so the
the Latin horce momenta. It should rather that
these double expressions both in Hebr. Greek, and
Latin, are properly intended to convey more mean
ing than either of the phrases singly. So Theophyl. :
irpos Kaipov 0pap£uv Kai o'Xiyov, Kai oVov topay pay Xoyi'.
£eo-0ai. And though it was several years before the
Apostle did revisit them, yet he seems here to have
intended a much more speedy return to them
(whether so soon as some suppose, may be thought
very doubtful) ; not to say, as (Doddr. observes)
that " his mind was so full of the ideas of eternal life
as to annihilate every period of mortal life."
The expression irpoo-wirw, ou KagSi'a, is very elegant,
and indeed touching. And it is impossible to con
ceive any stronger than the following, irepio-o-orepws
io-iroutido-afxev iv iroAAyi iiriQufxla ; for these are to be
conjoined ; ev eVj0. being a phrase for an adverb.
'Eo-Trautido-afxev, strove ; as Eph. 4, 5. 2 Tim. 2, 15.,
and elsewhere. Tlepio-o-orepws, exceedingly. A word
often used by the Apostle, as also other words be
ginning with 7regl and uirep. (See Grot.) To Trpoo-wirov
VOL. VIII. H

98 1 THESSALONIANS, CHAP. II.
upov JSeTv. A Hebraism for, " be present with you ;"
as 1 Cor. 16, 7. The force of the phraseology is
well illustrated by Theophyl. and Benson.
18. Aio Tj'9eXTjVapv eA9e?v 7rgoy u'ply. The 8io is ren
dered by Benson, " therefore it is evident that." It
rather seems to signify " impelled by this desire,"
and may be well rendered wherefore. 'H9eATj<rapv,
i. e. " we were desirous ; our mind was set upon
coming." 'Eytopv nauXoy, " I Paul indeed, at least,
or in particular." Koppe observes, that this inter
pretation of the plural number, which St. Paul every
where uses in the present Epistle, though speaking
of himself, is to be noted and borne in mind. See
the note on 1, 2. On aVaf Kai Sly, see the note on
Phil. 4, 16. I would compare Appian 2, 80,30.
Kai touto 8iy Kai Tgly eVepoiy Kai eVegoiy 7rge<r0e<riv e'i7rtov.
Kai, 1, but 'EveKo^ev Tj'p2y o Xaravds, " thwarted our
purpose." See the note on Gal. 5, "I. This is im
puted to Satan, as having been done by wicked per
sons, and it was to be presumed, at his suggestion,
and with his assistance, or that of his subordinate
agents (see 1 Cor. 7, 5. Eph. 2, 2. and Ap. 20, 3, 7
& 8.) ; just as whatever is good is attributed to the
influence of the holy spirit. So Koppe ; though he
and most recent foreign Commentators push the
matter much farther, and run into foolish, not to say
irreverent, speculations on this subject.
19- Tiy ydp Tj'pov e/\ir)s — irapouo-ia. ; The connection,
(which is not well traced by the Commentators) seems
to be this : " And it is no wonder that we should
thus feel desirous of seeing you ; for, what is our
hope," &c. After yap, it would have been plainer
to have written, " ye are our hope." But the inter
rogation, with the answer to it, is used instead, by
an elegance not unworthy of Demosthenes himself.
The construction, too, of the words is somewhat
embarrassed per trajectionem; and it is thus adjusted
by Koppe and Rosenm. : Tiy ydp Tj'pv eXwiy, tj p^aga,
») orTtQavos Kaup/TjVetoy efxirqoo-Qev rou Kug/ou ifxwv 'Itjctou
XgiaTou ev ttj auVou iraoouo-la., ou'p/1 Kai u'piy ; 'Etoriy

1 THESSALONIANS, CHAP. IT. 99
and p^apa are put, by metonomy, for " cause of hope
and joy." This use of iAiris, and the Latin spes, is
common in the Classical writers, from whom Wets.
adduces several examples. Koppe regards the eWiy,
Xapd, and Kaup/. as nearly synonymous, and all used
to denote felicity. But the terms will bear discri
mination ; and there seems to be a climax. On the
eX?riy eo-re compare Col. 1, 27- and 1 Tim. 1, 1. By
Kaup/. is meant joy of the highest sort, accompanied
with self-congratulation, &c. When united with
<TTe<pavoy (on which I would compare Soph. Aj. 465.
o-rifyavov euKXei'ay,) it forms a phrasis praegnans, in
which two phrases are united : "ye are our (cause
of) reward, and (cause of) exultation'.' So Theo
phyl. The Kai in Kai u'piy, imports (as Theophyl.
Grot., Pise, Erasm., Est., Koppe, and Rosenm. ob
serve) ye also, i. e. "ye also, as well as some other
congregations." Others take it to signify even,
which sense Benson strenuously, but not (I think)
successfully, supports.
The remaining words denote the advent of Christ
to judgment.
20. upiy yap eo"Te tj' 8o'f a Tj'pov Kai tj' p^apa. Tap is
not merely a particle of transition, as Koppe sup
poses. Crell. rightly remarks that it expresses the
force of the preceding interrogation, and so repeats
the same sentence, with asseveration ; q. d. " I may
well say so ; for ye surely are," &c. So Tindale :
"yea, ye are our glory and joy." Benson renders it
certainly : and he compares a similar use of the
Hebr. "0. He observes too, that the present is put
for the future ; and well paraphrases thus : " ye are
the persons that will be," &c. Compare Dan. 12, 3.
1 Cor. 1, 14. Phil. 2, 6. 4, 6. Thess. 3, 13. Benson
and Mackn. infer from hence (somewhat precari
ously) that the words imply a personal knowledge of
his converts at the last day, and therefore establish
the doctrine that we shall know our friends in an
other state.
h 2

100 1 THESSALONIANS, CHAP. III.

CHAP. III.
1. Aio pjKeVi o-reyovres euSoKTjo-apv — p'voi. The
sense of the verse is somewhat obscure, from brevity,
and the idiomatical use of o-reyovros and eu'8oKTjo-apv.
It is of importance to attend to the 8io, which has
(I think) the same force as at 2, 18. For (though
the Commentators do not notice it) the Apostle
means to give them another proof of his affection.
%reyovres is regarded by most moderns as a reci
procal in the hithpahel sense refrain. Others supply
from the context tov 7to'9ov ufxcZv ; which method
yields the same sense, but is somewhat too arbitrary.
I prefer the former. The Etym. Mag. explains
o-r'eyw by uVopvto. Something, however, seems
wanting to the sense ; and Grot, supplies after p'voi,
" triste hoc, sed tamen hoc libenter feceramus, et ego
et Silas vestri caussa.." But this seems too arbitrary
a subaudition, I prefer taking eu'8., with Theophyl.
and CEcumen., in a double sense, as a vox prcegnans,
" we thought good, and endured." I would para
phrase : " Wherefore so dear were ye to me, that
when I could refrain no longer, and yet found it
impossible for me to visit you, I thought good, and
endured being left alone at Athens." The subau
dition " and yet found it impossible," &c. is indeed
harsh, but it is adopted by Theodoret.
By the p'voi, it is plain, the Apostle means himself
only ; as appears from ver. 5. See 2, 5 & 18. On
St. Paul's disagreeable situation on this occasion see
Benson. 2*. Kai e7reppapv T. — Xpio-Tou, "our brother mi
nister, or colleague." See Col. 1, 1. and the note.
This is not (as Hein. and Rosenm. regard it) a mere
term of affection. AuIkovov tou ®eou. A general
term denoting all teachers of religion, nay, even
Apostles themselves. See 1 Cor. 3, 5. By all these

1 THESSALONIANS, CHAP. III. 101
terms the Apostle means to hint that he had sup
plied his absence by an able substitute.
2. eiy to o-TTjpi'faj — irlo-rews upov, " in order to con
firm you," &c. It is matter of debate among Com
mentators what sense ought to be assigned to 7rapa-
KaAeVai. Some, following the common signification
of the word, render it exhort. But this seems not a
little harsh. Others, console and comfort. But the
most natural sesse, and that most agreeable to the
ireo) njy irlo-rews, is the one assigned by some mo
derns, namely, teach, instruct ; as in 2, 3. and Acts
15, 20. where irapaKaAelv and trrriplgeiv are likewise
joined. It may, however, signify both teach and
admonish ; since the senses are cognate. The Thes
salonians had, it seems, been wavering for want of
instruction and admonition.
3.tw pjSe'va — raurais. This and the next verse
are explanatory of the cTTjp/fai. At ra> I would sub
aud eVi. Many MSS. read to; others, tou. But
these are evidently ex emendatione, though more
elegant. The common reading, as being the more
difficult and agreeable to the Hellenistical use (for
so the Hebr. v), ought to be retained. To> is for
eiy to. The word o-alvw from o-dw, cognate with o-ew
and o-elw (of which examples are somewhat rare in
the Classical writers, though some are adduced by
Wets.), signifies to move, stir, wag. And aralveo-Qai
signifies, " to be swayed, and swerve from the faith,
to be troubled. So Hesych. : tralvet, Kivelrai, o-aXeu-
erai, raqdrerrai. And Chrys. ; 9opu0eiV9ai. Both
these significations may here be conjoined ; for both
are equally supported by the Classical citations of
Wets, and others.
3. auro) ydo o'ltiare oti eiy touto KelfxeQa. The best
Commentators are agreed that KelfxeQa signifies we
are appointed, destined: and they compare Luke
2, 34. and Phil. 1, 7-» which latter passage is most
to the purpose. But I cannot think (with Koppe
and Rosenm.) that this is a common phrase import
ing, " Such is our fortune and fate." Nor would I

102 1 THESSALONIANS, CHAP. III.
press on the sense of destination. As Keifjtai properly
signifies to be placed, there may possibly be a military
allusion ; q. d. " we are appointed to bear, as a sol
dier is appointed to maintain a certain post." I
would here compare Job 5, 7> and 2 Tim. 3, 12.
The Commentators are not agreed whether the
words are to be referred to the Apostles, or extended
to the Thessalonians, or to all Christians. (See Ben
son.) It should seem that they are here meant only
for the Apostles and Thessalonians ; but they are
applicable to all Christians, according to the circum
stances of the Gospel.
4. Kai yap oreTrpbsufxas — oi'SaTe, " (Nor need I now
say it) for when we were with you." l~lpbs, apud,
h&, chez; as Matt. 26, 55. Mark 9, 19- Joh. 1, 1.
Rom. 5, 1. and often. (See Schleus. Lex.) Hpoe-
Aeyofxev upv oti fxeAAOfxev 9?u'0eo-9ai. By the we is
here again meant himself and the Thessalonians.
KaScoy Kai e'yevero, Ka) o'ltiare is a somewhat harsh
phrase for, " which also, as ye know, came to pass."
The Apostle evidently adverts to a prediction of
evils which assuredly came to pass. The conclusion
is obvious, on which see Benson and Mackn. On
the circumstances alluded to see Acts 17, 5 — 10.
5. 8ia touto Kayw, pjKeVi o-reywv, Sec Here we
have a resumption of what was said at ver. 1. & 2. ;
ver. 3 & 4 being parenthetical. The Apostle, out
of his great anxiety for their spiritual good, sent to
know their state,* and to impart the necessary ad
monitions, confirmation, and consolation. MTjVtoy
iirelpatrev upxy 6 irei^d^wv. Here there is the usual
ellipsis of <po0ou'pvoy ; " lest the tempter," &c. 'O
* It is well observed by Benson that "the Apostle knew all things
respecting Christ's doctrine, but was not inspired with a knowledge
of all other things." I would add, not a perpetual knowledge, but
only imparted suddenly, as occasion served, like the power of work
ing miracles. So Theophyl. ov rravra tfbeaav oi &yioi ovbe a-iru-
Xauoj' rijs delas a el fionBeias. The mind of man (even of St. Paul)
could hardly have borne the possession of a complete knowledge of
all things, and an unlimited controul over the order of nature. Theo
phyl. says this power was withheld lya fir/r aiiroi ewaipiovrai, &c

1 THESSALONIANS, CHAP. III. 103
ireipd%wv. This participle, or verbal (which answers
to the Heb. rTD2Dn) is a common appellation of
Satan. See Schleus. or Wahl. The best modern
Commentators (after Grot.) take the eB-ei'gao-ev to
signify, tempt with effect, successfully tempt ; citing
Gal. 6, 1. James 1, 13, &c. See Schleus. And,
indeed, there are many verbs that thus denote cum
actione effectum quoque, as Grot. says. " The temp
tation (Benson observes) was a love of ease, a fear of
persecution, or some other worldly views." On the
extent of this diabolical influence much might be
said; sed eireyw. See the note supra 2, 18.
5. Kai eiy Kevov yevTjTai 6 KoVoy Tj'pov. So the Heb.
pry?. It is only necessary to remark that this,
compared with 1, 4., proves that they were not, as
individuals, absolutely and unconditionally elected
to eternal life. See the note of Whitby, and especi
ally Benson.
6. agTj Se eX9o'vTey TjpSe'ou ?rgoy Tj'pJy a<p' ufxwv. The
apTj signifies now, or then, and is emphatic. 'EaQ.,
" after Timothy had returned to us from you, and
had brought us the good tidings of your (stedfastness
in the) faith and of your love, and that ye have ever
more a grateful and kind remembrance of us, and
are as desirous to see us as we to see you." Eu'ayye-
Aiga> is here used in its primitive sense, bring good
news ; as in Luke 1, 19. So the Heb. "IUH. {See
Gesen. Lex. Hebr.)
These virtues, faith and charity, Grot, calls the
egregiam et salutiferam {-uvwpitia.
7- tiid rouro irapeKA-rftrifxev, aSeA^ol, ed>' upv, " Upon
this, because of this," &c. Grot, and Rosenm. re
mark on the trajectio here ; the true construction
being as follows : 'E7ri irdo-y Ty Sxtyei Kai avayKTj Tj'pov
TrapeKAiqQyfxev e<p' ufxiv, 8ia TTjy ufxwv Trltrrews. The e'<p'
ufxwv, Koppe and Rosenm. say, is redundant. But
that is not exactly the case. Considering, too, the
separation of irapeKAr$-t\fxev and 8ia TTjy irlo-rews, it is
very useful to the sense. 'E^-l waVig ry 9xi'^ei Kai
javayKT) Tj'pov, " amidst all our afflictions and necessi-

104 1 THESSALONIANS, CHAP. III.
ties." On these terms the Interpreters do not
satisfactorily treat. The best commentary on them
is 2 Cor. 6, 4. e'v 9AnJ/eo-iv, ev avayKaTy, where see the
note. See also 12, 10. & 11, 27. It signifies pinch
ing want of the common conveniences of life. Theo
phyl. here elegantly paraphrases : tj' ydp i<p" ufj.1v ydpa
dvnppoiros iratrais Taiy avayKaiy iyevero.
8. oti vuv gwfxev, idv ufxels o-rr\Kere i. K. " (We may
well say that we were and are comforted in our distress)
for now (that we have this good news) we do indeed
live," i. e. enjoy life. This sense of $f,v and vivere in
the Latin is common. The words of Martial will
readily occur to my readers : " Non est vivere sed
valere vita." And so Menand. (cited by Wets.)
pKpov tj tou 0/ou ko.) trrevov §wfxev yjpovov. See more in
Wets. "ZrriKere i. k., " stand fast, are stedfast in the
faith." Compare Gal. 5, 1. and Phil. 4, 1., where
see the notes.
9- Tiva yag euyapiarlav 8uvap9a rip @e«> avTa7ro8ouvai
7repl ufxwv, iir) — Tjjatov. By Tj'va euyapitrrlav is meant
Tiva eu'p/apio-Ti'av af /av, " what sufficient thanks, how
can we be thankful enough to God." So Theo
phyl. : Too"auTTj tj 81' Ufxas yapa, oti ovtie euyapitrrrjo-ai
toj ®ea> KaT' afi'av 8uvap9a uireq upov. See Ps. 116,
12. The words eir) Trdo-j], Sec, are exegetical of the
7repi upov, and signify: " on account of the joy we
felt for your sakes." The Trdo-j] here, and at ver. 7->
signifies what is great. In p^apa^ p/aj'popv there is a
usual Hebraism and Hellenism ; though it here, as
often, has an intensive force. "E^.7rpoo-9ev rou ©eou.
The best modern Commentators unite this phrase
with p/apa, and render it, sincere, pious. But this is
very frigid ; and, considering that the word comes
last in the sentence, something more is requisite. I
cannot but think that Chrysost., Theophyl., and
CEcumen., are right in considering the phrase as
meant to refer to God as the Author of that joy ;
and to hint that it is his gift, and not to be ascribed
to their own exertions alone.
10. vuKroy Kai Tj'prpay weg eK7repicr<rou Seo'pvoi. I

1 THESSALONIANS, CHAP. III. 105
would observe that the Apostle, in adverting to the
effects which the good news of their stedfastness had
upon him, first mentions his devout thankfulness to
God as the Author, and then his exceeding and per
petual desire of seeing them, and repairing what was
wanting in their faith. On the vuKToy Kai Tj'ppay I
have treated supra 2, 9. and Eph. 3, 20. Aeo'pvoi is
considered as a participle for a finite verb. Or it
may be a nominativus pendens. After it must be
understood rov ©eov ; as Rom. 1, 8. Ely to i3eiv is
put (somewhat harshly) for wa-re Itietv. The Apostle
does not merely dwell on his self-gratification, but
adverts to the use to which he would make this his
visit subservient, namely, Karaprio-ai rd uo-rep^fxara
T?jy irlo-rews upov, where, Koppe and Rosenm. ob
serve, Karaqr. is for irpoaravairA^pouv at 2 Cor. 9, 12.
and Col. 1, 24. And, indeed, the passages may very
well be compared as similar : but it is more correct
to say, that the Apostle here blends (or confounds)
two separate phrases with different metaphors, i. e.
1st, to repair the breaches in their faith ; a metaphor
taken from making garments or nets ; 2dly, to
supply what is wanting. Yet there is a close con
nection between them. Thus at Gal. 6, 1. Karaprl-
$ere rov toioutov. Theodoret explains 8jop9ouo-9e — to
iXAelirov dvairAr)poure. Now this KaTagTj<riy would be
effected not so much by imparting (as some think) a
knowledge of truths of which they were ignorant, as
by removing doubts, and rectifying various misap
prehensions of Christian truths, which are far more
common, even in the most enlightened congrega
tions, than can easily be supposed.
11. auVoy tie 6 ©eoy up2y, " Now (Lat. autem) may
God himself, even our Father, and our Lord Jesus
Christ, direct our way unto you."* An elegant way
* The Commentators have not sufficiently seen that in Karevdvvai
there is something more to be attended to than taking a straight
course. There seems an allusion to making a straight road (for
with the antients all great roads were carried in a straight direc-
tion) jj which implied a removal of the obstacles by levelling the

106 1 THESSALONIANS, CHAP. III.
of saying : " May God cause us to come unto you ;"
this being a sort of prayer to the Father and the Son.
Thus we have here an example of prayer addressed
to Christ; as at 2 Thess. 2, 16 & 17- and 3, 5, &c.
On which subject Benson has a long annotation.
tie contends that the prayers are addressed to Christ
as Mediator. But this I apprehend to be a mistaken
view, and a most unwarrantable refinement. I as
sent to the opinion of those who maintain (as Whitby)
that prayer offered up by all Christians, in all places,
implies omniscience, omnipresence, and a searching
of all hearts in the Being so addressed ; and there
fore as this implies Deity, the prayers must be offered
up to him in that capacity ; since then it were frivo
lous to address him as Mediator.
12. upxy tie 0 Kupioy irAeovdtrai Ka) ireoio-o-euo-ai — eiy
upty. We have here only to observe that irAeovao-ai
and irepio-o-. are used in an active sense ; words of
this kind, both in Hebrew, Greek, and Latin, being
used indifferently, either as neuter, or active. So
also our verb increase. See 2 Cor. 9, 8. By iravras
the recent Commentators would understand all other
congregations of Christians whom the Thessalonians,
from their riches, should assist. But there is no
reason to think that the Thessalonian Christians were
rich ; and the sense is very forced and frigid. I see
not why we should abandon the interpretation of the
antients and most moderns, who understand oilmen,
whether Christians or not. And this is placed
beyond a doubt by the use of the same phrase at
5, 15. And so Gal. 6, 10. ipyagaifxeQa to dyaQov irpos
irdvras, p.aAio"Ta 8e 7rpoy Touy oiKe/ouy TTjy irlo-rews,
where see the note. With the KaoWep Tj'pTy eiy up2y
(where must be understood dydirr) TrAeovdgofxev Ka)
eminences, and raising the hollows (see Matt. 3, 3. Mark 1 , 3. Luke
3, 4. Joh. 1, 23. and the notes), to the former of which the Kara
chiefly refers. Here there is an allusion to the removal of those ob
stacles which had been raised by evil beings of every kind, both the
author of evil and his subordinate agents, whether Demoniacal or
human.

1 THESSALONIANS, CHAP. III. IV. 107
B-epio-o-euopv), which refers to the eiy aAATj'Aouy, we
may compare the KaSoYeg Kai Tj'piy uply supra 6, 13.
12. eiy to o-TTjpifai — irarpos rtfxwv. The eiy to o~t.
is taken by Koppe for o-TTjpifai, but this is not neces
sary. It is rather for wtrre o-TTjpj'fai, by a Hebraism. In
the construction there is something awkward, by the
interposition of dfxifxirrws, which does not well amal
gamate with the preceding and following words.
Grot, would take it for iva rtre dfxefxirroi. Compare
seqq. Eph. 5, 27. and 2 Cor. 11, 2. And Koppe and
Rosenm. would unite apprrajy with eprpoo-oev tou
®eou. (See their notes.) In all this, however, there
seems to be something too artificial. It seems better
to regard the whole sentence as consisting of two
separate ones blended into one ; consequently some
little sacrifice of grammatical or logical regularity
must be expected.
On the sense of tojv ayi'tov Commentators are not
agreed. Some antients (as appears from the gloss
in several MSS., ayyeXtov) and some eminent mo
derns, as Grot., Wolf, Koppe, and Rosenm., inter
pret it, the angels, according to the usual description
of the day of judgment. See Matt. 16, 27. 25, 31.
Dan. 7, 10. Mark 8, 38. 2 Thess. 1, 7. By most
antients, including the Vulg., and, of the moderns,
our English Translators, Beza, and Benson, it is
taken to denote all faithful Christians ; as 2 Thess.
1, 10. Philem. 5. Perhaps both may be meant. On
the sentiment see Benson and Mackn.

CHAP. IV.
Verse 1. to aoiitov. A formula, Grot, observes,
properantis ad finem ; as at 2 Cor. 13, 11. Gal. 6,
17. Eph. 6, 10. Phil. 4, 8. 'Epwrwfxev, " we entreat
you." On this term I have before treated. It oc
curs in Acts 3, 3. Joh. 14, 16 , and often elsewhere,
(See Schleus. or Wahl.) The Ka6«>y requires an ourwg
to be supplied at ireqto-o-. Yiepiirareiv Ka) dpeo-Keiv
0eo3 may be a sort of hendiadis, or be taken (with

108 1 THESSALONIANS, CHAP. IV.
Koppe) for 7regi7raTeTv ojo-tc apeo-Keiv ; as irepiirareiv
afio>y ®eou at 2, 12. nepio-<reu'eiv is here put for
^TjTeTv 7repio-(reueiv, by a common idiom in many verbs.
The term signifies to increase, make prtrficiency.
2. o'ltiare — 'Itjo-ou. The 7ragayyeAi'a signifies an
authoritative injunction, from a king, or (as here) a
divinely commissioned legate. For tiid rou Kupiou
'Itjo-ou signifies (as Koppe says) " ex auctoritate
Jesu." 3. touto yag etTTJ SeArjfxa rou ©eou, o ayia<rpy upov.
The Apostle now produces one irapayyeTxla, and that
in the most solemn and impressive manner. " This
is the will of God (which you are hereby called upon
to obey)." Ayiacpy denotes in general holiness,
purity, and innocence of life, like ayitoo-u'vTj 3, 13.
Rom. 6, 19 & 22. But it was especially used of the
cultivation of purity in respect to sensual indul
gences; and to this the Apostle here immediately
applies it. 'Aire^eo-Qai depends upon wo-re.
4, 5, 6, 7j 8. The Apostle especially details examples of this
branch of the ay laapbs, and first adduces wopveia, which must here
(as in many other places) signify lewdness of every kind, both for
nication, adultery, and all those impurities with which the Apostle
charges the Gentiles, Rom. 1. So Theophyl. : IloXXa yap rh e'lhn
ravrns Kai iroXvTrXoKa, a ovbe eiireTv iiviayero, &XX' cnrXios, iraans,
el-n-ey. The reading iratnjs, found in some MSS. and the Syr., and
also Chrys. and the Greek Commentators, seems to have come from
the margin ; though it shows the extent of signification which the
antients affixed to the word.
4>. e'ttievat eKao-rov ufxwv — Tipj. It is strange that
there should have been such difference of opinion on
the sense of o-Keuos ; some interpret it of the wife, as
Augustin, T. Aquinas, Est., Pise, Heins., Wets.,
Schoettg., Koppe, and others. It is strange that this
interpretation should have been maintained by any of
the more recent Commentators, since it had been
long ago completely refuted by Salmasius. (See
Wolf.) It is plain that the Apostle's injunctions are
meant for all Christians, whether married or unmar
ried. So Theodoret: ou yag Toiy yeyafxr^Kocri p'voiy
ttjv vop9eo-j'av 7rpoo-(pepei. And the passage of 1 Pet.
3, 7. is not applicable ; because there o-Keuos has the

1 THESSALONIANS, CHAP. IV. 109
epithet do-Qeveo-repov annexed : and, therefore, though
Schoettg. has proved that the Rabbins call the wife
*05 , yet that will not here apply ; since the Apostle
intends no such limitation. Still less defensible is the
interpretation of J. H. Maius, Schomer, Triller,
Wokens, and other Dutch * Theologians ap. Wolf,
who, with the characteristic grossness of their nation,
adopt such an one as decorum will not permit me to
state, and which is the less excusable, as they can
not find a single example at all similar in the
writings of the Apostle. The only interpretation
that will bear examination is that of Chrys., Tertul-
lian, and the Greek Commentators, and most mo
dern ones, including Benson, Rosenm., and Schleus.,
namely, " his own body," by a use similar to that of
o-KTjvoy among the Greek Philosophers. And so vas
is used in Cicero, and in Lucret. 3, 441. See Cor. 4,
7- and the note. And it is observed by Benson, that
Barnabas (Ep. § 7, 11.) calls our Lord's body the
vessel qf his spirit; and § 21. he calls the human
body the beautiful vessel of the body ; and Hermes,
L. 1, 5, 1 and 2. calls the body the vessel, without the
addition of any other word to explain it.
KTao-Qai signifies to use,'preserve ; as Luke 21,
19- KTTjo-ao-Oe rds -^u^ds ufj.wv.-f See Loesner's exam
ples. As to Wetstein's objections to this use of ktio-.
they seem very frivolous. In eiSe'vaj KracrQai there is
an elegance unperceived by the Commentators, who
explain : " mind that ye possess," referring to 5,
* I am concerned to have to add the name of one of the most
learned Theologians our own nation ever produced, that prodigy of
erudition Gataker, who has here defiled his page by such abomin
able language, and gross illustrations as would suit better for a note
on Pctron. Arbiter, or the Carmina Priapeia, than the word of
God. On this Pole with unusual smartness remarks : " Si hie sit loci
sensus, vide et imitare insignem styli Scripturae S. puritatem." But
this is decency, compared with the truly beastly citations from two
Rabbinical writers adduced by Wets, on the next verse.
f It is ingeniously remarked by Theophyl.: orav fiev ovv aiofpo-
vtiuev, Kai fj KaOapbv, hp-e'is avrb KroijieBa' orav he aKaBaprov j;, n
iifiapria avrb KraraC ci y'up eKe'ivn twirarrei, irutel avrb 10s bovXoy.

110 I THESSALONIANS, CHAP. IV.
12. and 1 Cor. 16, 15. There is (I repeat) a deli
cacy ; for he who abuses his body to lewdness may,
by a meiosis, be said not to know how to use it. 'Evti-
pj, " in purity." Said in opposition to anp'a, a
term especially applied to lust, as being a dishonour
ing of the body. So Rom. 1, 26. iraQy cn-ip'ay.
The words pj ev TraQei eViSup'ay are added per exe-
gesin. Both terms (especially the former) are (as
Koppe remarks) used of lasciviousness. See Gal. 5,
20. Grot, has here some learned and curious remarks
on the peculiar use of the words irdQos, eViQup'a, &c.
by the Greek Philosophers (the substance of which
may be seen in Benson) : but almost all these are
strangely out of place ; for the sense of the words
being determined by the context, and the subject mat
ter, they can have no other than that above detailed.
By the e'Svjj Commentators understand the Greeks
and Romans : and here Whitby and Benson enter
into particulars, which (as Doddr. says) are not to
be read without a mixture of commiseration and
horror. Yet the Apostle may be supposed also to
have reference to the Persians and other Oriental
nations, from whom, there is doubt, the abominations
adverted to were derived, mediately or immediately.
Greece, for instance, was first defiled by Persia and
Egypt, which latter nation (from the climate, dense
population, and absorption in manufacturing and
commercial pursuits) was in all ages a sink of im
purity. On the virtue of chastity see the sensible remarks
of Benson.
6. to pj uVeg^aiveiv Kai 7ri\eoveKTeiv ev t<h irpdyfxari
tov dtieA<pbv aurou. On the sense of these words Com
mentators are as little agreed as on the preceding ;
nay, they differ more widely. Almost all the Greek
Fathers and Commentators, and, of the Latin ones,
Jerome and Hilary, and many moderns, as Menoch,
Est., De Dieu, Hamm., Zeger, Raphel, Heins.j
Wets., Whitby, Mackn., Wells, Rosenm., Slade, and
many others mentioned in Wolf, refer them to

1 THESSALONIANS, CHAP. IV. HI
adultery; which was formerly my own opinion.
And certainly this is much countenanced by the
context from ver. 4. ; for to that aKa6". and ayioo-py
seem especially referable. But when we turn to the
phraseology, there appears little to countenance
the interpretation. The proof as regards uVep0aiveiv
and irAeoveKTelv is singularly weak,* and, at any rate,
would only denote what we call seduction. But then
the Aposle uses the masculine a3e7i<pov. Though
Mackn., forgetful at once of good sense and deco
rum, renders : " that no man should go beyond the
bounds of chastity ; or defraud his brother in this
matter, by defiling either him, or his relations, whe
ther male or female." The interpretation in ques
tion moreover requires t«> irpdyfxari to be taken in
sensu nequiori ; a signification quite unauthorized
by the usage of Scripture (for the passage of 2 Cor.
7, 11. is, as Wolf and Koppe observe, not at all in
point), however it may be found in the Classical
writers (as iEschin.,C.Timarch., and Isaeus, cited by
Wets.), like that of facinus in the Latin. That Bp.
Middleton should have adopted an interpretation so
unauthorized, and little agreeable to the whole man
ner of the Apostle is amazing ; and strange indeed it
is that Mr. Slade's good sense should have been so
dormant as to suffer him to suppose that the Apostle
may allude to making a gain by libidinous practices ;
even more absurd this than his similar perversion of
Ephes. 4, 19. where see the note. Doddr., with an
aKpio-j'a unusual to him (and which I can only account
for from extreme inadvertence) would unite both
senses. I must therefore acquiesce in the interpretation of
most of the Latin and many eminent modern Com
mentators, as Beza, Zanch, Gomar, Pise, Vorst.,
Grot., Michaelis, Schoettg., Wolf!, Doddr., Koppe,
* And, as Koppe remarks, the uses of the phrases vKepjialveiv
XeKrpbv and eiriflaiveiv, &c. are not here applicable. He does not
6ay why. The reason is, that the former is purely poetical, and the
latter is too gross to be thought of.

112 1 THESSALONIANS, CHAP. IV.
and Schleus., who here suppose a separate admonition
respecting a vice which, in so commercial a city as
Thessalonica was no doubt very prevalent, namely,
extortion and an over-reaching, grasping, and greedy
disposition.* 'A8eX<pov does not mean brother Chris
tian (on which seense some have founded an objec
tion to this interpretation), but fellow-creature, tov
ttAtjo-iov, tov eVepov ; as Matt. 5, 22. and numerous
other passages adduced by Schleus. Lex. v. § 7- To
adduce (as the Commentators do) Classical examples
of the above sense of uVep(3ai'veiv and irAeoveKrelv were
needless. One only shall suffice, since it is an imita
tion (very antient indeed) of the present passage.
Test. 12 Patriarch, where it is said, " a good man tov
wXtjciov ou ir/\eoveKre7.'
6. ev toj xpaypxTi is well rendered in our Version
in any matter ; for Koppe observes, that pj e'v rw
TTQayfxari is for e'v pj8tvi Trpdyfxari.
6. iKtiiKOS 6 Kupi'oy ireo) irdvrwv toutwv. It is well
remarked by Koppe, that the expression irdvrwv tou
twv, intimates that the Apostle was speaking of more
than one vice, namely, iroqvela. By toutwv is meant,
the vices just mentioned. I would compare Joseph.
169- init. Kai vo'py KoAao-TTjy ylverai tcov toioutojv. Com
pare kindred passages in Gal. 5, 21. and Rom. 6,
g — 11. and the notes. AiapcpTu'poptt is a stronger
term than fxaqr.
7» ou ydp iKaCAeo-ev Tj'/xay ©eoy iir) aKaQapo~la, aXX' ev
ayiao-pp. These words present the only difficulty in
the way of the interpretation of rb p uiregftalveiv —
aurou, which I have adopted, namely, that aKadapo-la
and ayiao-fj.w seem to be solely meant of fornication,
adultery, &c. There are two ways of removing this
difficulty. Many Commentators, as Grot, and Koppe,
take them to relate to vice in general ; as supra 2, 3.
Rom. 6, 19. and sometimes in the Sept. (See Schl.
* It is worthy of observation, that the Apostle in no less than
three passages (Eph. 5, 5. the present, and Hebr. 13, 4.) associates
the vices of fornication and covetousnesSj as being (we may con
ceive) the two especially prevalent.

1 THESSALONIANS, CHAP. IV. 113
Lex.) But I am inclined to think, with Wolf, that
the Apostle here meant to refer, not to what oc
curred immediately before, but to the preceding in
stances ; of which irregularity examples are fre
quent in the Apostle. I am the more inclined to
suppose this, as the words following tov SoVra rb
irveufxa aurou rb dyiov are far more applicable to irop-
vei'a than to over-reaching. See (besides other exam
ples) 1 Cor. 6, 18 and 19. In the iir) and ev we have
an instance of the variation which so characterizes
the Apostle's style, and similar to what is often met
with in Thucydides.
8. Tojyapouv 6 dberwv, " wherefore, then, he who sets
lightly by these admonitions." On dQer. see the note
on Gal. 2, 31. By dvQpwirov the Apostle evidently
means himself: and he adds otXXa tov ©eov, since the
contempt shown to him would be to God in the per
son of his representative. So the Apostle elsewhere
says, "Now, then, we are ambassadors," &c* The
neglect, too, would be not only unto God, as giving
these solemn prohibitions, but, what is worse, unto
that God who had given them his Holy Spirit, by
which they might be expected to resist "fleshly lusts
which war against the soul." It is (I think) evi
dent, that by the gifts of the Spirit we are here to
understand, not the %apio-fxara, or supernatural gifts
vouchsafed to some, but the ordinary influences of
the Holy Spirit for sanctification, imparted to all :
and in this view I prefer the common reading »jp«y,
which accords better with the humility of the Apos
tle ; though the up*y will not materially alter the
sense.
9. jregi 8e T»jy <piAatieA<plas ou jrjpelav e%ere ypd$eiv
* The Apostle here seems to have had in view our Lord's words,
Luke 10, 16. 6 aQertiy, &c. " He that despiseth you, despiseth me :
and he that despiseth me, despiseth him that sent me." In this
passage St. Paul asserts his own inspiration in the strongest terms,
and with the greatest solemnity ; having in view to instruct the
young and giddy, and all who despised his precepts concerning
chastity as too severe. (Mackn., partly from Benson.)
VOL. VIII. I

114 1 THESSALONIANS, CHAP. IV^
upv. Now follows an exhortation to liberality to:
wards Christians ; and, as necessary to the perform
ance of that duty, the virtue of peaceful industry is
enjoined, so that they may " have to give to him that
needeth." 9. $tAatieA<pia, " love to the brethren," chiefly coy
Xo'yov tioo-ews Ka) "kr^iews, to use the words of the
Apostle at Phil. 4, 15. ; but also extending to kind
ness and benevolence in general. See Hebr. 13, 1.
At ypd<peiv must be understood TjpSy, " there is no
need for me to write to you." It is observed by
Theophyl., that the Apostle establishes the import
ance of the duty in question in a two- fold way ; 1st,
by hinting that it is so necessary a thing as not to
need being taught : for all things of great import
ance are plain and obvious ; 2dly, he rouses their
shame, that he may excite them not to be found
worse than he had thought them."
9- auToi yap upjy 9eo8j'8aKToj' io-re eiy to dyairav aXXTj-
aous, i. e. (as Rosenm. and Schleus. explain) " yejiave
learnt it by your religion." But something more is
meant. Thus Zanch and Benson think that it also
implies following the instruction so as really to do the
thing. (See Benson's references.) But this is some
what precarious ; and the doing is mentioned just
after. The antients, and many eminent moderns (as
Erasm., Menoch., and Koppe) have rightly seen
that it signifies 0eo7rveuo-Toy, excited to give by the
Holy Spirit ; the disposition to give which they had
evinced being, according to the usual custom of the
Apostle, ascribed to that influence, which would be
the strongest motive. Agreeably to this the Pro
phets (Is. 46, 3. Jer. 31, 34.) predicted : " For all
shall be taught of God ;" which includes the ordi
nary as well as extraordinary operations of the
Spirit. Here Wets, aptly cites St. Barnabas, Ep. 21.
apud Clem. Strom. 2. SSefleoy, b tou 7ravToy KoVpu ku-
pieuwv, tiwy Ka) ufxiv o"o<J>iav, Kai cuvecriv, e7ri<TTTj'pjv, yvco-
(nv Ttov Sikaicoptrcov auTou- rivea-Qe ouv QeotiltiaKroi.
10. Kai yag ^oiei-re — MaKe8ovia. " And ye do show

1 THESSALONIANS, CHAP. IV. 115
this love not only in your own city, but in all Mace
donia ;" meaning (as it is supposed) chiefly Berrhaea.
The brethren of other countries are not mentioned,
because (as Benson says) " they were probably ac
quainted with few but those of their own country ;
though their affection, no doubt, extended to all the
Christians whom they knew."
10. irapamAoufxev tie u'pty, a., 5regJo-«reueiv fxa7\Aov, viz.
e'v Tyj <piAatieA$ia. Here, as ofte»elsewhere, the Apos
tle makes his commendation serve as a stimulus to
rouse them to still higher spiritual attainments.
11. (piTvoTipio-oai TjVu^a|eiv. Some Interpreters,
as Koppe, would closely unite this with the preced
ing. Others here commence a new section. But
this latter mode is at variance with the grammatical
construction, and the former is hardly to be justi
fied. It is better to place a semicolon, as in our
Common Version, and to suppose that the Apostle,
according to his usual custom, engrafts on the ad
monition to Christian beneficence another, but
closely connected with the former, that of quiet in
dustry, without which they could not fulfil the other
duty. The fyiAOTifxelo-Qai, to strive, aim at, imparts«much
energy to the sense, and is used both in the Classical
writers and the New Testament, as Rom. 15, 20.
(JJiXoTipupvov euayyeAi%eo-b)ai, and 1 Cor. 5, 9. <PiAoti-
fxoufxeha euageo-Toi aurw elvai. The term TjVu^a^eiv is
supposed by most Commentators to be here used in
reference to a busy, curious, meddling, pragmatical
spirit prevailing among some of the Thessalonians.
And to this it is sometimes opposed. See 2 Thess.
3, 6, 11 and 12. Others think that it refers to politi
cal subordination, in opposition to a seditious spirit.
Some antients, too, (and also Benson) have their spe
culations on this subject, more ingenious than solid.
I cannot but take the word in its most extensive ap
plication, as meant to discountenance that restless
spirit and unsettled temper, and consequent indispo
sition to steady labour so characteristic of the Greeks,
i2

116 1 THESSALONIANS, CHAP. IV.
and which the high mental excitement of a new re
ligion would rather tend to increase,* especially as
the large sums bestowed by the richer on the poorer
brethren could not but weaken the principle that
spurs man to industry. So Theodoret well observes :
vopTjyeTv a*uve/3aive yap, robs fxev (fiiAorlfxws ToTy Seopvoiy
ttjv %peiav, robs tie Sia ttjv toutwv <£>iAoTipav apAeiav TTjy
epyaa-las' e\Korws rolvuv Koucei'vouy iir-r^ecre, Kai rourois
rd irpoa-<popa cuve^iouAeOa-e.
The phrase 7rpao-o-eiv rd 'ilia is partly exegetical of
TjVu^a^eiv. Thus Hesych. joins : i8io7rpaye?v, '/8ia
Trpdrreiv TjVu^a^ejv. To which may be added Plato
680 A. TjVup^iav e%wv ko.) rd eaurou 7rgotrTcov. Thucyd.
L. 1, 32. where are joined 18io7rpaypveiv and rto-u%d-
§eiv. And elsewhere Thucyd. has TjVuy^'av dirpayfxova.
But it is especially levelled against a pragmatical and
meddling spirit. " So (observes Grot.) those who
act otherwise are called aXAoTgioe7no-KoVoi, 1 Pet. 4,
15., irepiepyagofxevoi, 2 Thess. 3, 11. By the Classical
writers such are called iroAuirpdyfxoves. See Horn. Od.
* Not to mention that the introduction of knowledge and intel
lectual cultivation to an uninformed mind is apt to unsettle it, and
indispose it to secular occupation, especially manual labour. Would
to God»that those who hurry forward plans for the unlimited intel
lectual instruction of the labouring classes would think of this ! In
which view it may not be improper to introduce an observation
made by me eleven years ago in an Episcopal Visitation Sermon,
p. 35. " Highly does it behove us (the Clergy) to watch the possible
dangers of such experiments as are now making on the lower classes
by general education, and to take especial care that their minds be
largely stored with the sound and useful Christian knowledge pro
vided for them in the Tracts of our venerable Church Society. By
thus adapting the education of the poor to their actual condition, as
well as to the peculiar exigencies of our own times, we shall form a
rising generation conscientiously attached to our laws and our
Church ; rooted in Christian faith, and zealous of those good works
which are the surest proofs of its sincerity, and the fairest fruits of
its efficacy." Some of the dangers to which I have there adverted
have become manifest, and others are disclosing themselves j and
therefore it may not be unseasonable thus to repeat these representa
tions ; especially as the above view is confirmed by the recent opi
nion of an eminent Prelate : " Whether the experiment of universal
education shall be productive of good or evil depends upon the
Clergy." Bp. Blomfield's Charge at his Primary Visitation.

1 THESSALONIANS, CHAP. IV. 117
21, 350. Wets, gives many examples of the phrase
rd iha irpdrreiv, which signifies to mind one's own
business. See Phryn. and T. Mag. So Xen. de So-
crat. toy yoCAeirbv 6 /3i'oy 'AQtj'vtjo-jv eirj av8gl QouAofxeVip rd
eaurou irpdrreiv, " to quietly mind his own business."
And so Lysias often, Porph. V. P. 54. and Liban. 451.
11. Kai epydgeoSai rdis 18i'aiy yepGiv upov. It is
strange that Whitby should take this to be an in
junction to work themselves, and not leave all to their
slaves. An interpretation which, if it were admitted,
would prove too much ; for as to the limitation " and
not leave all to their slaves," it will not consist with
the sense in question, which could only be, do their
own work, without putting any on their slaves, i. e.
auToopyeTv; so in Thucyd. 1, 141. oi auroupyo) twv dvBpw-
ttwv (where I shall have much to annotate). But
this the Apostle could not mean ; nor is it likely that
the Thessalonian Christians, who were mostly of the
poorer class, employed slaves. The term ipydgeo-Qai
ra7s %epo-iv, evidently denotes manual labour, whether
agricultural, commercial, or handicraft, including
what we call manufactures. The iSi'aiy hints at the
contrary conduct, namely, living on the bounty of
others. So that I cannot think, with Dr. Mackn.,
that it ought to be cancelled, on the authority of
some MSS. and Fathers (for Versions are here no
evidence). We may compare Eph. 4, 28. ipyagopevos
Taiy %ep(r)v, i'va k%j) pTaSio'o'vai toj v^geiav e%ovri, where
see the notes. Of course the admonition could only
have been intended for those whom it concerned,
namely, the labouring classes ; though labour, in a
certain sense, is obligatory on all. So Benson, whose
sensible remarks on this whole passage deserve at
tention. 12. i'va irepnraTr\re — e^TjTe. Here the Apostle
suggests reasons for their so doing. The first clause
is very similar to Col. 4, 5. ev o-ofyla. Trepiirarelre irpos
robs efco, i. e. o-otyws irepnrareire, &c. The oi efco are
those out of the pale of the Church ; as 1 Cor. 5, 12
and 13, &c. Euo-^Tjp'vtoy. The phrase eio-^ao'vajy

118 1 THESSALONIANS, CHAP. IV.
Irepnraretv also occurs at 1 Cor. 14, 40. Rom. 13, IS.
and signifies to act decorously and creditably. This
is not, with most Commentators, to be referred solely
to what is implied in the words following Kai pSevoy
¦%pelav e^TjTe (though mendicity would be a great dis
credit to the Christian profession), but to all that
went before ; for by cultivating quiet, orderly, and
industrious habits they could not but gain the good
opinion of all classes of the Heathens, as being esti
mable in all relations of life, both political and civil.
The words Kai pSevoy ^pei'av e^TjTe serve to suggest
another reason for industry, namely, the not being
beholden to any man for a subsistence. At pSevoy
I would supply, not avQpwirou, but irpdyfxaros. And I
would not understand it (with Theophyl. and some
moderns) of begging from Heathens (which, we may
suppose, would be little likely), but begging at all :
for even living on the alms of Christian brethren
would be discreditable in respect to the Heathens ;
since reason itself would suggest to them how much
at variance this is with the principles of virtue and
natural religion.*
13 — 18. The Apostle had intimated that he wished to make the
Thessalonians another visit, in order to perfect that which was
lacking in their faith. Part of what he says here seems to he what
he further wanted to teach them.f But having heard of their beha-
* It is obvious how equally this will apply to the practice of a
Church which fosters and rears up swarms of lazy drones in her
begging Friars ; a practice here even disapproved of by Theophyl.,
who occasionally countenances monkery. His words are these :
E( yap oi iriaroi <TKavba\i$.ovrai, orav "ihwaiv avBpbrirov vyirj eirai-
rovyra, (bib Kai Xpurrepirbpovs rovs roiovrovs KaXovai) iroXXiS pX-
Xov oi airiaroi. It is only surprising how practices so incon
sistent with the Apostle's words should ever have been introduced.
The following sentiment of a most enlightened Jew is highly honour
able to him, and would scarcely have been unworthy of the Apostle
himself: " He that so gives himself to the study of the Law as to
neglect his own proper business, and live upon almS, extinguishes
the light of religion, and brings evil upon himself, and loss of life in
a future state." Maimonides de Studio Legis, ch. 3. § 8.
•[ So Theophyl. : E< yap Kai r)v avro'is irepi roirov biaXe)(Bels,
euws' vvv ptvarripiov ri piXXei avaKaXiipai.

1 THESSALONIANS, CHAP. IV. 119
-vi'our on the death of their Christian friends, he would not defer
giving them this admonition, and further instruction, till he could
go to them in person ; but thought fit to write what is contained in
this section 13 — 18.
Their heathen neighbours, upon the death of their friends, hired
men to play, in a mournful manner, upon a pipe or trumpet ; and
they hired women, also, to shed tears, howl, beat their breasts, tear
their hair, and the like, to increase the lamentation. These at
tended soon after the person expired. When the corpse was car
ried out to burial, they tore off their hair, rent their garments, cut
their flesh, especially their hands and arms, and tore their cheeks.
At the grave they set down the corpse, and went round the bier, or
round the grave after the corpse was interred ; and, for some time
after, they abstained from their usual food and lived upon lentils,
pulse, beans, and some of the meanest and coarsest diet. These
were originally the customs of the Heathens ; though they were not
the same in all countries. But, in process of time, many of them
were imitated by the Jews. (See Lev. 19, 27, 28. and 21, 5. Deut.
14, 1. Is. 15,2. Jer. 16, 6, 7, and 41, 4, 5. and 48, 36, 37. Ezek.
7, 18. Amos 3, 10. Baruch 6, 31, 32. Matth. 9, 23. Spencer
de Leg. lib. p. U, 35, &c. Herodot. L. 2. c. 35. and L. 6. c. 58.)
And as those customs in lamenting for the dead were origi.
nally Heathen, they are here mentioned and condemned as such.
For all the Jews, except the Sadducees, had hope of the resur
rection of good men to an happy immortality ; but the Heathens
had no such hope. As the Christians at Thessalonica kept up those
heathenish rites and customs, and sorrowed excessively upon the
death of their Christian friends, the Apostle says three things to
dry up their tears. 1st. He briefly repeats what he had already
taught them concerning the resurrection of the pious dead to ah
happy immortality ; in consequence of the resurrection of our Lord
Jesus Christ, and according to his frequent and express promise.
2dly. He makes this new discovery that the last generation should
not die at all, but be, on a sudden, changed into incorruptible.
3dly. He adds another new discovery, viz. that those who are alive
at Christ's second coming shall not anticipate the dead : but that,
when the dead are raised, both shall be taken up together to meet
the Lord.
Koppe, too, illustrates the scope and intent of this whole portion
of Scripture in a long and laboured annotation, to which I can only
refer. The remarks of the learned Commentator are certainly very
ingenious, and, indeed, instructive, but in some respects too fanci
ful. They bear some resemblance to that conjecture of Saurin
(Serm. 6. No. 1.), that the desire which prevailed in Christians to
see Christ when he should appear for judgment, made them lament
those of their brethren who died, as it were, cut o£f from that hope ;
in reference to which he assures them that they shall be on a level
with their brethren thus found alive." But, as Doddr. observes, it
may be questioned whether on this hypothesis the Apostle does not

120 1 THESSALONIANS, CHAP. IV.
indirectly tell them that there was no particular room for such la
mentations, as they themselves, and many succeeding 'generations,
might die before the coming of our Lord.
13. ou fie'^to tie ufxds dyvoelv. A formula not unfre
quent with the Apostle (as Rom. 1, 13. 11, 25. 1
Cor. 12, 1. 2 Cor. 1, 8., &c), in which there is a
meiosis for, " I would have you to well know and
attend to this admonition." nepi tcov KeKoippvtov,
" respecting the dead (among you)." A common
euphemism, occurring in Matt. 9, 24. Luke 8, 52.
Joh. 11, 4. 11, 13 & 14. 1 Cor. 15,20. The reading
Kojpopvcov, found in some MSS. and Fathers, and
approved by Rosenm., is a needless emendation. Ke-
Koippvtov signifies those who have died, the dead,
of course including all those who shall die. From
ignorance of the nature of this term Benson trifles
egregiously. 13. i'va p) Xu7TTjV0e, " that ye be not (excessively)
grieved." So Theodoret : ou 7ravTeXtoy kwauci ttjv
Xu7tt]V, aXha ttjv dfxerplav eK/3aXAei, Kai rf\ TTjy avaarTa-
o~ea>y ekirltii •it/u%aywye7, oi yap TauTTjv ouk e^ovres e^ouo"!
TTjy dfxerpou Auirys diroAoylav. It is well observed by
Benson, " that Christianity aims not at the rooting
out the passions, appetites, and afflictions ; but to mo
derate and duly regulate them." By the oi ^oi7roi are
meant those out of the pale of Christianity, whether
Heathens or Jews. Oi pj eyovres i"Airltia, i. e. (as Grot.,
Benson, and Koppe explain) "¦ who have not a sure
(i. e. a Christian) hope." For the Heathens had none,
and the Jews a very faint one ; at least if we may judge
from the excessive grief which they indulged at fu
nerals. Benson would confine the oi Xouroi to the
Gentiles, and not include the Jews. But, as Grot.
and Koppe rightly observe, the term must here have
the same extent of signification as oi ef to just before.
And so it is used at Eph. 2, 3. & 4, 17. and infra
5, 6. By the eA7ri'8a (I repeat) is meant a sure and
well grounded hope and expectation, and the whole
phrase must be taken in a popular sense. For (as Ben
son observes) that even the Heathens hoped that the

1 THESSALONIANS, CHAP. IV. 121
soul would survive the body, is abundantly evident
from their writings. (See more in the note of the
learned Doctor.*)
14. el yap irio~Teuofxev—d%ei (rbv auVcp. There is no
reason to take yag (with Koppe and Benson) as a
particle of transition : and el for toy. We have here
an argumentum ex loco parium ductum, as Crell.
says, (whom see). The construction and course of
reasoning will be sufficiently plain, if in the second
member we supply, not irio-reuofxev, but 7no-Teutopv,
and render: " If we believe that Jesus died and rose
again, so also (must we believe) that God will raise
up those who sleep in Jesus, together with him."
The argument is popular, and like that at 1 Cor. c.
15., where see the notes. Aia tou Mtjo-ou. Of this
the sense above expressed seems to be the most
natural ; and it is supported by the authority of
many antients, and most moderns. And so Koppe,
who compares the 8ja to the Heb. 2 (which the
* There would be no end (he says) of transcribing passages from
Plato, Xenophon, Cicero, &c, to show that they had that hope.
The Greek and Roman Philosophers, excepting the Epicureans and
Sceptics, and a few others, believed in a future state. " Indeed
(continues Dr. Benson) the vulgar had gross conceptions of the
future state, owing, in a great measure, to the mythological and
symbolical representations of the poets and philosophers, and which
they explained only to their learned hearers. And the exoteric and
esoteric philosophy had a reference only to the difference of the vul
gar and political from the philosophical notions of a future state,
and not at all to the reality and belief in it, which was always be
lieved, in different ways of explication, by the learned and unlearned,
by the poets and philosophers, as well as by the common people.
(See Mr. Jackson, ibid.) However, as their notions of the future
state were generally dark and cloudy, low and grovelling; as their
best philosophers sometimes expressed themselves with great diffi
dence and hesitation, and their poets gave themselves such un
bounded licence ; the people were very much confounded, and, at
certain intervals, ready to fear that death might prove an utter ex
tinction of the man. That was the spirit of bondage which created
the most uneasy and distressing fears : but Christianity has dissi
pated those fears, and brings with it the spirit of adoption, whereby
we look upon our God as our Father, who will raise us from the
dead, and put us in possession of the most pure and virtuous enjoy
ments, and that for ever."

122 1 THESSALONIANS, CHAP. IV.
Syriac has here), which often means e'v. The tiid
may, however, with some antients and moderns, be
taken in the sense of per ; though (as Koppe ob
serves) somewhat harshly. See the instructive note
of Benson.
15. touto yag — KoipGevray, " For this, moreover, I
tell you, on the authority of the Lord, that such of
us as shall be left alive by the Lord, will not antici
pate those who are then dead," namely, in being
glorified. 'Ev Aoyw Kugi'ou. It is well observed by
Benson that St. Paul uses this phrase in allusion to
that with which the Prophets prefaced their mes
sages (See 1 Kings 13, 17 & 18. 20, 35.), to indicate
that what he was about to say was not his own in
vention, but a Divine revelation. In what way the
revelation was made, whether by the words of Christ
himself, or through the medium of the Holy Spirit,
we know not. Chrysost. and Theophyl. say : pSjTtoy
»jKouo~e irapd rou tiitiao-KaAou, wtrirep KaKeivoi. MaKapiov
eo-Ti 8180'vai p£?\.Aov tj Aap3aveiv. In either case it
was the word qf the Lord, and consequently (as
Doddr. remarks) " there can be no room to suppose
St. Paul mistaken in any circumstance of the ensuing
account." 15. Tj'piy oi £toVrey, oi ire^iAeiirofxevoi. On the sense
of Tj'pTy oi gwvres, Sec Commentators are not agreed.
Many moderns, taking the words in their full sense,
think they express the Apostle's belief that he and
some of them should survive until the day of the
Lord. On the other hand, the antients and most
moderns think he uses the figure KoiWny to denote
the Christians who should be alive at the last day.
So Theophyl. : 'Hpiy tie oi gwvres, Aeywv, ou irep) iau-
tou <Ptjo-iv (ou'Se yap d%pi TTjy avaorao-etoy epXXe £rjv)
aAXa robs irio-robs Xe'yei* tiib irpoo-e(jy}Kev, oi ireqiAeiiro-
pvoi eiy ttjv irapouo-iav rou Kupiou. 'Ev yag tco e'auTou
irpoo-wirw iravras robs rare eupiQrjo-ofxevous §wvras StjXoT.
MeQo'Soy 8e 6 p*Kotpioy, ^toWay, rds "J/u^ay Aeyet. See
also Chrys., CEcumen., and Theodoret. On this
side of the question there is a powerful annotation

1 THESSALONIANS, CHAP. IV. 123
by Dr. Benson, in which he has been more successful
in showing that there is no proof that St. Paul and
the other Apostles supposed the day of judgment
was at hand (on which see also Doddr.), than in
establishing the koIvwo-is in question. I can only
refer the reader to his valuable note ; and it is im
possible for me to enter at large into so extensive a
question, and one so little connected with a critical
digest of annotation. I will only say that the koi'-
vcoo-ic cannot (I think) be admitted, for the reasons
given by Grot. But it seems prudent to steer a
middle course between the two extremes, and sup
pose (as we well may) that though the TjpTy does
not imply that the Apostle thought he should live
till the last day, yet that he thought it possible the
last day was so near at hand that some then living
might see it, and having no certain information, he
expresses himself indefinitely. And surely (to use
the words of Doddr.) an ignorance on this point was
by no means inconsistent with a knowledge of what
ever was necessary to the preaching of the Gospel.
Compare Mark 13, 32. and 1 Cor. 15, 51. It must,
however, be observed, that all that is here said has
reference (as at 1 Cor. 15.) to the case of the righ
teous. 15. oi Tregj^eiTro'pvoj, " we who are survivors."
Ely Tragouo-i'av, " unto the coming." Ou pj Q6do-wfxev
robs Koifxrfievras, " shall by no means anticipate the
dead (in our assuming glorified bodies)." Ou pj,
by no means. See the note on 1 Cor. 15. Wets.
here remarks : " Si animae piorum, quamprimum ex
corpore excedunt, in ccelum avolant, et cum Christo
vivunt, hanc doctrinam videtur nunc debuisse Pau-
lum inculcare Thessalonicensibus ; imo si hac doc-
trina ex institutione Apostolorum ab initio imbuti
fuissent, concipi nequit, quomodo fieri potuerit, ut
in earn sententiam propensiores essent, quae statuit,
superstites citius quam mortuos ad Christum per-
venturos." 16. oti auVoy 6 Kupioy ev KeXeuVpuri — oupavou. Here

124 1 THESSALONIANS, CHAP. IV.
(as Koppe observes) we have a description of the
solemn advent of Christ, expressed by images and
types derived from the triumphal entrance of a hu
man king taking possession of a kingdom with an
armed force. 'Ev KeAeuVpwj, ev fywvri dp%ayyeAou,
Ka) iv o-aAiriyyi ®eou. Koppe and Rosenm. think
that this is for ev KeAeuo-fxari 8ia <ptovTjy app^ayyeAou Ka)
traAiriyyi. Which is preferable to the mode of inter
pretation adopted by Grot., who takes e'v KeXeuo-fxan,
with the Vulg., in the sense in jussu, also counte
nanced by the Syriac Translators. They probably
read Ke/xeufxari. One thing is plain, that the ev an
swers to the Heb. 1, by, at ; and e'v KeAeuo-fxart nearly
corresponds to the Classical phrase dirb KeAeuVp/Toy,
of which examples in abundance are adduced by
Wets, and others, from which it appears to have de
noted that loud shout by which soldiers or sailors
excited themselves on rushing to battle; or by which
associated labourers encourage themselves to any
conjoint effort of strength ; or, in a general way, any
loud shout of a single individual, as of a boatswain,
which was (I think) uttered with a speaking trumpet.
However, it seems prudent not to confound the three
particulars together ; though to thoroughly compre
hend the mode of their operation it were vain to
attempt, and on so awful a subject it behoves us
reverently to suppress prying curiosity. Who, for
instance, is meant by dpyayyeAou ? An archangel.
I dare not venture even to conjecture. Certainly
not (as Pierce and others suppose) Christ. Nor can
I consent, with most recent Commentators, to de
cline the difficulty by sinking all into metaphor and
figure. Thus Benson :. " The coming of Christ, as
universal judge, will be very public and magnificent ;
and all mankind shall be suffered to appear before
him." If I might venture to express a conjecture,
I should suggest that possibly by the Ke\euo-fxan may
be meant some inexpressibly awful crash of thunder,
accompanied, perhaps, with a pealing roar from most
universal subterraneous convulsions, which, even in

1 THESSALONIANS, CHAP. IV. 125

the ordinary course of nature, as we learn from tra
vellers (see Humboldt on the Andes), exceed the
noise produced by the discharge of a whole park of
artillery !
lo. Kai oi veKpoi ev Xpio"Ta) avao"TTjo"ovTai irqwrov.
By the dead in Christ are evidently meant those that
die in the faith and fear of Christ, i. e. faithful
Christians. For, as the best Commentators are
agreed, nothing is either here, or at 1 Cor. 15., said
of the wicked, dead or living (on which Mackn. has
many needless speculations) ; as tbe description of
their case could have been no consolation to Chris
tians under the loss of friends. These, then, it is
said, shall rise first.
17- ap* o-bv auToiy apirayyo-ofxeQa iv ve<peAaiy eiy
db-avTTjo-iv tou Kupiou eiy depa, ' ' Then we who are left
alive shall be caught up together with him to the
clouds, in order to meet the Lord in the air." The
dfxa o-bv is a stronger expression than ape, or o-bv
singly. 'Apjr. is for dvapir. On the mode in which
this is to be effected Commentators variously specu
late. At ev ve<peXaiy Koppe supplies lyfo-avres (on
which may be compared Ps. 68, 4. and Is. 19, 1.)-
And so most Commentators, who render : " in nu-
bibus." But I prefer, with others, in nubes, unto the
clouds, which the nature of the preceding verb
seems to require. Unless eiy depa be construed (as
it is done by Rosenm. and others) with dvapir. But
this is a violent and unnecessary hyperbaton. Eiy
ebravrTjo-iv tou Kugi'ou. A phrase plainly Hebraic
(with which Koppe compares the Heb. ^"TM nN"lp7),
for owravrijo-avTey too Kupiw. The being caught up and
introduced to the Lord in the air is (as Theophyl.
observes) a token of honour, as opposed to the state
of the wicked, who shall await the Judge below.
17. Kai ouTto, " And then." A sense common
after Kai, on which I have before treated. lidvrore,
everlastingly. The expression o-uv Kuplw (which, as
Theophyl. says, implies Tp Ke<paAa7ov tojv dyaowv Kap-
?iw8ai) denotes participation in kingdom, glory, and

126* 1 THESSALONIANS, CHAP. IV. V.
felicity. See Joh. 14, 2 & 3. 17, 29. 2 Tim. 2, 12.
Rom. 8, 17. It may, however, be collected from
these words (as Whitby thinks) that even the souls
of the faithful are not with the Lord, or in his ce
lestial presence before the resurrection.
18. wcrre irapaKaAelre aXArfAous iv ToTy Xoyoiy toutois,
" So then (this being the case) console each other
(ye who are troubled) with these (comforting) say
ings and assurances." CHAP. v.
Verse 1. 7repi tie tojv j/povwv — ypd<pe<rBai. As the
Apostle had, in the last section, treated of the second
coming of Christ, of the resurrection of the pious
dead, of the transformation of the living, and of
their being all made happy with Christ ; it would be
likely enough that persons of too curious and inqui
sitive a temper would be ready to inquire (as our
Lord's disciples did, Matt. 24, 3.), " Tell us, when
shall these things be ? and what shall be the sign of
Christ's coming, and of the end of the world ?" He
therefore (ver. 1 — 11.) endeavours to divert their
minds from such an improper enquiry to something of
more moment; viz. that they should live such an holy
life as to be always prepared for that coming of
Christ, which, whenever it happens, will surprise the
wicked world, but be unspeakable joy to the righ
teous. (Benson.)
It is not, Koppe thinks, necessary to nicely discri
minate between the senses of %pavwv and Kalpwv ;
since they are often confounded in the New Testa
ment. (See Schleus. Lex. on these words.) Yet as
Kaipoy does sometimes, in the New Testament, de
note the tempus opportunum, or the critical season
for doing any thing, so, I think, with most Commen
tators, it. may have that sense here. I would ren
der: " Of the time and exact season of Christ's
coming." See Pole's Syn. OJ ^pei'av e^eTe ypa<pe<r-
6ai. On this syntax see the note supra 4, 9.' The

1 THESSALONIANS, CHAP. V. 127
expression signifies, " it is unnecessary ;" and per
haps it may be put by meiosis (as the antients and
Zanch think) it were useless, nay improper, irepirrbv
Ka) aVup^opov .
2. auToi ydp aKpi0aiy o'ltiare, " Ye yourselves know
all that is necessary, and what our Lord hath told
you." "Oti tj' Tj'pga Kupiou — epyerai. By the day qf
the Lord is not meant (as Hamm. and Schoettg. sup
pose) that of the destruction qf Jerusalem, nor (as
Whitby) of the destruction of Jerusalem and also
the last advent, but solely the latter. In o'ltiare
there is an allusion to what is recorded in Matt. 24,
43., and elsewhere. "Ep^eTai, " is to come."
3. orav ydp Aeywtriv — eK$>u'yto<nv. The Apostle now
proceeds to illustrate the effect of the sudden advent
of the Lord: but in order to make his remarks the
more impressive,* he adverts solely to its effect on
the secure, careless, and unprepared, i. e. the wicked.
And so our Lord speaks of it, Matt. 24, 38., with
which compare Jer. 49, 24. See Benson.
At eipTjVTj and oanpaTieia must be understood eVn.
See Ez. 13, 10. The oXeflpoy signifies not so much
destruction, as perdition, and that judicial ; as ap
pears from the nature of the thing, and from 2 Thess.
1, 9- oAeSgov aloiviov. 1 Tim. 5, 9- eiy oAeopov Kai
dirwAetav. Hesych. oAeSpov, eiy cKStjv. Theodoret
well paraphrases : TTjy Qeoyvwo-lasrrjv aKriva 8ef apvoj,
<peuyere rd rou &kotou eirirrlBeufj.ara, tva pj e^airivalws
ufxlv ejrevep£$Tj TTjy rtfxwplas y *[^<poy.
AlQvltiias, sudden, unexpected. A very frequent
sense ; so that the examples adduced by the Philo
logists are superfluous. Compare Rom. 13, 12.
4, 5. upiy — Kara"Aa!j>rt[. The comparison of Christ's
* And also, it should seem, to give a hint with respect to the fate
of the wicked at the great day, who were not adverted to in the pre
ceding passage on the resurrection, &c. It is here remarked by
Koppe : " Cum hoc extremo Christi adventu, necessario conjunctus
fore credebatur hostium ejus interitus; similitudine iterum a rege
humano sumpt&., qui regno ffeliciter occupato imperii sui rebelles
pcenis ac suppliciis multare solet."

128 1 THESSALONIANS, CHAP. V.
sudden advent to the coming of a thief in the night,
seems to have suggested the occasion of expressing
by phrases taken from the shining brightness of light
and day, the mind of Christians fully prepared by
his Apostolical instruction for this awful event.
(Koppe.) The Apostle having compared our Lord's sudden
and unexpected coming to judgment to a thief's
coming in the night, from thence takes occasion to
call such as were ignorant of the Divine will, children
of night and of darkness ; and, by way of opposition,
such as were illuminated with the knowledge of it,
children of light and of day : and this allusion he
carries on, ver. 4—10. (Benson.)
'Ypiy is emphatical ; and o-ko'tou signifies wilful
ignorance of divine truths, with an adjunct notion
of the vice and hardness of heart accompanying it.
So Theophyl. : ou o-KOTeivov Kai aKaSapTov e^ere /3/ov.
The Apostle's meaning is not very obscure ; though in
the use of the metaphor there is somewhat of confu
sion. Rosenm. explains thus: " To those who are
already in light, light is not troublesome and unex
pected ; so neither to you Christians will that day
be unwelcome or unexpected, in which every one's
life shall be made manifest." I would here compare
Cic. ad Attic. 10, 8. Non fuisset et ilia nox tam
acerba Africano, sapientissimo viro, non tam dirus
ille dies Sullacas calidissimo viro C. Mario, si nihil
utrumque eorum fefellisset.
From the day of the Lord the Apostle then passes
to the general notion of day, 5 — 8. In the plural
uioi and Qwros, the best Commentators recognise a
Hebraism, by which p (son) expresses any sort of
close connection and strong similarity ; so that by
uioi 4>toToy are meant those endued with the light of
the Gospel. So uioi axeiSe/ay at Eph. 2, 2., and
dirwAelas at 2 Thess ¦. 2, 3.
6, 7- I" these verses is continued the allusion to
night and day, of which the former is given to in
dulgence, by the sensual to drunkenness, &c. ; and

1 THESSALONIANS, CHAP. V. 129
by all to security and sleep. So Benson : " The
Apostle, having compared Christ's coming to that
of a thief in the night, he then represented bad men
as children of darkness, liable to be surprised and
destroyed ; and good Christians, as children of light
and of day. That led him to take notice how men
commonly spend the night, in sleeping or drunken
ness. From thence he took occasion to recommend
to Christians, who are children of day, to behave
accordingly, to watch and be sober."
The best Commentators are agreed that KaQeuti.
answers to the term stertere of the Latin ; q. d. " Let
us not doze and nod in thoughtlessness and vice, but
let us watch and be wakeful and sober." TpTjyop. is
equivalent to dyouTrvelv in Luke 31, 36. where see
the note. The metaphorical sense here of VTjd>eiv is
too well known to need illustration. One example
will suffice. Plut. 841. VTj<J3eiv Aeycov kol) dypuirvelv,
oirws efyj ToTy aAAois fxeQueiv Ka) KaQeuSeiv. Both words
are joined in 1 Pet. 5, 8. Koppe observes, that after
removing the metaphor, the sense of the two ex
pressions will be as follows : " sollers et strenuus
esse in bene honesteque agendo ; et in devitandis
vitiis ac sceleribus quibusvis esse diligens." And
he renders the words of ver. 7- '• " Negligens esse in
recte agendo, vitiisque indulgere, homines tantum
eos decet, qui dei voluntatem de eo, quod agendum
aut omittendum sit, non fuerunt edocti."
With respect to the voKToy fxeQuouo-iv, it may be
observed, with Raphel, that the being drunken in
the day time was thought the greatest disgrace.
And Wets, cites Polyb. Exc. Leg. 8. eWaSTj Se yeyo-
voVa Kai 7rgoy Toty aKparoirotrlas, wtrre Ka) fxetf yfxepav
irAeovaKis fxeduovra Karatpavfj yeveo-Qai ToTy dliAoiy. Apu-
lej. scortis et diurnis potationibus exercitatus. To
which I add Athen. 433 b. ouk eoV diroraKrou, 'Hppa
oivtoVai o-difxa dfxerpoto-i irorots. Hor. Sat. 1. Ebrius
et, magnum quod dedecus, obambulet Ante noctem
facibus. Plato Com. ap. Athen. 279 a. 7roTouy iwbl-
vol. vnr. K

130 1 THESSALONIANS, CHAP. V.
vouy Tilvei tiid o-e. So also 2 Pet. 2, 13. tj'Sovtjv Tjyoup-
voj ttjv ev Tjppa Tgu<£>Tjv.
8. Tjpiy Se — iXiritia o-wrrjplas. The Apostle now
glides into another and favourite comparison (com
pare Eph. 6, 14. and Is. 11, 5. 59, 17-)> taken from
armour, sheathed in which, and prepared for battle,
the soldier encounters all perils, till he gain the
victory. Then he shows how Christians ought to
prepare themselves for that day, namely, by faith,
love, and hope. (Koppe and Rosenm.)
Ulo-ris, firm persuasion of the Messiahship of Jesus,
and constancy in supporting it under calamity and
persecution. 'AydwrTj, " love and good will to all
men, both Christians and others. 'EA7n'8a o-wrrjplas,
" a lively hope of finally obtaining the eternal re
wards promised to Christian obedience in the Mes
siah's kingdom." See Benson. And compare Hebr.
6, 19. The article at eA7r. and trtoT. would have
been better; as in Jos. 1319, 8. £7™ tou ® eou ttjv
e7v7fi8a TTjy crwrrjpias.
The ratio of the allusions in the breast-plate and
helmet, it is unnecessary to minutely discuss ; since
all is plain and obvious, and it may suffice to refer to
the parallel passage of Eph. 6, 11. ; and I will only
add that the words of the present confirm my cri
ticism on those of that passage, that the Apostle
only intended to represent the defensive supports of
the Gospel ; and this will be the best answer to the
question often proposed and anxiously debated, why
the Apostle has here altered the particulars of the
comparison, and somewhat varied their application ?
9, 10. These verses, Koppe observes, are both
especially to be referred to the iAir. o-toTTjg/ay at ver.
8. ; and he gives the following as the general sense :
" spe futura felicitatis vere et jure suo possunt
Christiani animum inter calamitates erigere, quippe
voluntate et promissis divinis eadem nitatur." With
the e'QeTo Koppe and Rosenm. compare a similar use
of the Hebr. tDtt) and \m, appoint and destine, Gen.
17, 5. Jer. 1, 5. 'OpyTjv, punishment ; as 1, 10. The

1 THESSALONIANS, CHAP. V. 131
wepi7rojTjo-iv is for eiy to 5regi7rflieTo-6'ai, and accommo
dated to og^Tjv. The phrase, however, is often used,
as 2 Thess. 2, 14. and Hebr. 10, 39. Benson ex
plains : " The design of God in sending his son into
this world, was not to condemn the world, but that
the world through him might be saved. He did not
reveal the Gospel unto mankind, that they might
sin with the greater aggravation, and so be the more
severely punished. But the motive was love, and
the design was mercy. And he hath appointed none
to wrath but such as wilfully and obstinately refuse
his gracious offers, and persist in vice and wicked
ness." See his numerous Scriptural proofs. Theo
phyl. draws the following conclusion : 'Ofye'iAofxev ouv
iAirl^eiv iv KivSuvoiy ^pTjo-Ta Kai fxeyd"ha. Ei yap e7ri-
o-Teo<rapv oti tou Tiou ouk e<pel<raro uirep Tj'pov, iAiri^w-
fxev oti Kai 7roA?\.tG px>.7vov tojv kivSuvojv toutojv ef eAeiTaj.
With respect to the words tou diroQavovros — ^rjVtopv,
I would observe that the antients rightly considered
ypTjy. and KaQ. as put for £topv and diroQdvwfxev ; and
they notice the antanaclasis. This, too, is supported
by the best modern Commentators, of whom Benson
has given the most satisfactory account of the sense.
It is, therefore, strange that Whitby should have
taken KaQ. in the physical sense, and rendered ypTjyopeo-
fxev, " be on our guard.'' Benson explains the words
i'va — ^Tjo-topv as if they denoted the plan of salvation
by Christ ; which is not the case ; and, what is
worse, in laying down that plan the Doctor has omit
ted the fundamental doctrine of the atonement, and
lowers the whole almost down to the level of
Socinianism. The Apostle, however (as the best
Commentators are agreed), only meant to say that
whether we be alive, or dead, at that day, it matters
not ; the living with Christ, or enjoying eternal
happiness with him (see supra 4, 17.), shall be equally
our portion. So that (as Theophi infers) "we may
fearlessly meet dangers, or even death ; for even if
we die, we shall live, as he who so loved us as to die
for us, liveth."
K 2

132 1 THESSALONIANS, CHAP. V.
11. titb irapaKaAelre — iroielre. Here we have a
repetition, per epanalepsin, of what was said at 4, 18. ;
the intermediate matter on the suddenness of Christ's
coming, and the necessity of previous preparation,
being in some measure parenthetical and digressive.
In resuming, however, the thread of the discourse,
the Apostle uses a metaphorical expression of great
beauty, in which there is an architectural figure,
such as in 1 Cor. 8, 1. 10, 23. 14, 17. and Jude 20.,
where see the notes. This edifying one another (as
Benson says) was, either by increasing one another's
knowledge, strengthening their faith and hope, or
promoting their holiness.
Eiy tov eva is for aXXTj'xouy : an idiom rare in the
Classical writers ; though Kypke cites Dionys. Hal.
p. 134. birore uirep dfxaprupou o-uvaAAayfxaros dfx<piAoyov
ri yevoiro iv) irpos eva.
11. Kadws Ka) Troielre, q. d. " I need hardly have
given the exhortation, since ye already do this."
We may observe that this praise, mixed with the
exhortation, is delicately thrown in, to make it the
more effectual. Of which I have noted an example
in Aristid. T. 1. 232, 11. o-;£e8ov tie ou'Sev a7\Ao tj 0
Troieire irapj]veo-a. Grot, compares the adage : o-xeu-
dovTa Kai auVov oVpuvco.
12 — 14. Having exhorted them to comfort and
edify one another, the Apostle adds other such ex
hortations as he found, from Timothy, were necessary.
Lest they should imagine they had no occasion for
religious teachers,* he enjoins them to show all due
respect to their spiritual pastors and masters ; and
to these he hints their reciprocal duties to their
people. (See Grot, and Benson.)
12. ipwrwfxev ufxds, " we entreat you." See 4, 1.
ElSevai. Grot, compares respicere, spectare, irepl-
* So Theophyl. : "iva fir] yofilaiatriy on eli rb bthacrKaXov a^ioi/xa
aiirovs ayriy aye, Kai Karewapduxriy eKeivuiy, (j>nalv on ei Kai v/Xiv
e7T£rpei|/a rhv aXXnXoiv oiKobop.fiv, wXtiv irapaKaXH Iva eKelyovi bid
riprjs entire' voXXa yap oi btbdiTKaXot viroueveiv avayKa$ovrai bva-
XePV> <* '/ rV/ avrdls perpius yovv iiriKoviptel.

1 THESSALONIANS, CHAP. V. 133
3xe:rrov, and spectabilis. The recent Commentators
explain it rationem habere. I conceive that the
principal sense is that expressed by Theophyl., Siet
Tipy e^ejv. So Hesiod, Op. 187- Some render it
show gratitude to. The term indeed seems to in
clude a mixture of respect, obedience, and gratitude
shown especially in making due provision for their
wants. As to the persons of whom this is to be understood, the Apostle
has been thought to advert to three distinct classes of spiritual pas
tors, viz. (to use the words of Mackn.) 1. Tovs Kornwvras ev vpTiv,
Those who laboured among them, in the works of the ministry, by
preaching, catechising, and dispensing the sacraments. 2. Tovs
Trpoiarafierovs vp.£>v, Those who presided over them ; that is, who in
their public meetings for worship showed in what order individuals
were to exercise their spiritual gifts 3 and appointed the places and
times of these meetings. 3. Tows vovBeroivras vfias, Those who
observed the behaviour of individuals, and gave to such as were
faulty the admonitions and reproofs necessary to their amendment.
" For vovBereii) (says he) signifies to admonish with reproof. See
Tit. 3, 10." He thinks it probable that this office belonged to the
Bishops. As to Koiriuvras, it is plain that, from the nature of the
subject rij> Xoyio must be supplied. It is expressed in 1 Tim. 5, 17.
The -irpoiardpevoi are supposed by the best Commentators to be the
same with Trpoear&res, ejriGKOiroi, irpeafivrepoi, Troifiives (Compare
1 Tim. 5, 17. and 3, 2. and Eph. 4, 11.), like the Jewish Archisy-
nagogi. Koppe, however, maintains that the terms vovBer. and
irpditTTapeyoi are not meant of various kinds of Presbyters (some
Bishops, and others teachers, See Acts 20, 17- compared with 28,
Phil. 1, 1. 1 Tim. 3, 2. seq.), but of the same persons comprehended,
in this verse, under the more general term Koirtwyres. Kok. is
indeed a very general term to denote "labouring in the promul
gation of the Gospel j" as Rom. 16, 6 & 12. 1 Cor. 15, 10. 16, 16.
Gal. 4, 1 1. Phil. % 16. Col. 1, 29. and 1 Tim. 4, 10. 5, 17- But,
upon the whole, I see not how we can come to any determinate
opinion on the nature of the ecclesiastical government of the Thes-
salonian church, for want of more exact information than we
possess. Yet it seems probable that by KoviSivres are denoted
those who occupied the ordinary offices of teaching, and by the irpo'ia-
rdfievoi, the rulers of the church ; and that vovBerovvras is a ge
neral term applicable to both. 1 certainly see not how we can
here recognise any Bishops or Bishop properly so called. Nor does
there seem, as yet, to have been any Bishop appointed. " It was
common (says Benson) with St. Paul to collect a church, and im
part some spiritual gifts and miraculous powers unto them ; and
then leave them for some time, without ordaining Bishops and
deacons among them. Acts 14, 1. 21, 23. 1 Tim. 5, 22. Tit. 1, 5.
and many other places. How long they continued in that first state
was according to circumstances. But, whenever things were found

134 1 THESSALONIANS, CHAP. V.
to be in a proper situation, then the Apostle, or some of the Evan
gelists, his assistants, went and ordained some of the elders, or first
converts, to be Bishops, and others to be Deacons." And so Whitby
observes, that the Apostles, Prophets, Teachers, Evangelists, who
were all extraordinary offices, are reckoned among those whom God
had settled in the church, 1 Cor. 12, 24.', and Christ ascending up
on high, had given for the edification of his body. Eph. 4, 1 1, 12.
" Some of these Prophets and Teachers (continues he) were in most
churches, as at Antioch (Acts 13, 1.) and officiated in them (ver. 3.)
at Rom. (12, 6 & 7.), at Corinth ( 1 Cor. 14.) and at Galatia. (See
note on 6, 1.) Some of them were itinerants, sent by the Apostles,
or Prophets, to teach other churches, and by the holy spirit sepa
rated to that work (Acts 13, 2, 3 & 4.). Exhorting and confirming
the churches where they came, as being Prophets authorized so to
do (Acts 16, 12.), and travelling up and down for the converting
and establishing of the Gentiles (3 Joh. 7 & 8. See note on 1 Cor.
12, 28.). Of one of these two kinds of Prophets and Teachers, and
spiritual men, the Apostle may here be understood." It is impos
sible for me to enter into so extensive a question here; but it seems
highly probable that among these Episcopi one was appointed to
preside, with the sole power of ordination and supreme government,
so as to be what we call a Bishop. Which brings it to the same
thing (though by a different way) as what the Commentators above
mentioned contend for. See the note on Phil. 1, 1.
13. Kai Tj'yeT<rQaj auVouy uirep iKirepio-trou ev dydirj).
This does not simply signify " love them ;" as many
explain. It answers to the Classical phrase 7rep«
TTAelovos Tj'yeTo-#ai, or 7roieT<r»ai, make much of, hold in
honour. Yet something more is meant : and I can
not but consider the clause as consisting of two
blended into one, and I would render it, " make
much of, respect and love them." Which, of course,
includes providing for their honourable sustenance ;
and this seems to be suggested by the Sia to epyov.
Though even the honouring might include it. Thus
(as Koppe remarks) at 1 Tim. 5, 17. we have Tip2v
tov irpoeo-rwra, which plainly signifies, " provide him
with sustenance." See also Matt. 15, 4. The epyov
denotes the work and office, whether of instruction,
or of government, which they exercise.
13. elpTjveu'ere e'v eauroTy. The reading auTojy, the
rulers, though very specious, can by no means be
admitted, and seems to have arisen from emendation.
The common reading yields the most extensive, and

1 THESSALONIANS, CHAP. V. 135
therefore the best sense (for it includes the other) ;
yet, I think, the words are usually too much limited
in the explanation, as we had here only an admoni
tion to the congregation at large. " For (says
Benson, from Est.) if the people quarrel among
themselves, their Pastors cannot have much esteem,
nor do much good." Which is very true : but not, I
think, the truth meant by the Apostle. The admoni
tion was (I conceive) intended both for the rulers and
the congregation, on whom it especially enjoined
the cultivation of peace and concord, namely, by
making mutual sacrifices for that purpose, or, as the
Apostle says at Eph. 4, 3. dveyofxevoi dXA^Awv iv
dydirff o-iroutid^ovres TTjgeTv ttjv evoTTjTa tou irveufxaros
iv toj o-uvSeo-pS TTjy e'jpTjVTjy.
14. 7raqaKa7\oufxev tie ufxas, a8eX<poj, vouoeTe?Te Touy
aTotKTouy. The Apostle (as usual) after the general
precepts, subjoins such as are most suitable to those
times and places.
On the persons here addressed the Commentators
are not agreed. The antients and some moderns,
as Est., Zanch, and Benson, think the spiritual
rulers. Others, the people only. (See Doddr.) But
this, from the nature of the expressions, seems very
improbable. The former opinion is undoubtedly
the best founded ; but we may very well suppose
both to be meant ; though chiefly the spiritual rulers.
The same word a3eA<pol being used, as at ver. 12.,
when addressing the people, will prove nothing ;
since the Apostle so perpetually varies his phraseo
logy. Besides, the term vouQerelre, (the same as that
used in the preceding verse of the rulers,) shows that
they are chiefly had in view. Moreover, the ptKpo-
Qufxelre irpbs irdvras seems especially appropriate to
ministers ; since, in order to preserve peace with
their congregations, such must often exercise this
fxaKpoQufxla. And the spiritual consolation and sup
port may, indeed, be administered to the faint-hearted
and weak by others as well as the ministers ; though
surely by them most efficaciously. And (as Benson

130 1 THESSALONIANS, CHAP. V.
observes) the instructions or admonitions given by
parents to their children, or by private Christians to
one another, are not inconsistent with those given
by ministers to the body of the Christian people."
NouSeT. imports such reproof and admonition as is
calculated to recal any one to a right hand, and pro
duce reformation; as Acts 20, 31. Rom. 15, 11.
1 Cor. 14, 14., where see the notes. This implies
that it shall not be intemperate or harsh, but in the
spirit of brotherly kindness. So 2 Thess. 3,. 16.
vouberelre toy a8eA<jJov. And so the Psalmist : " Let
not their precious balms break my head." On the
term vouS. see the learned note of Krebs.
'ATaKTouy, unruly, disorderly. A term properly
used of military and political subordination, but of
general application ; as will appear from Wetstein's
numerous examples. It here has reference to spiri
tual subordination, and also (as Benson thinks) being
idle, neglecting their own proper business, being
burthensome to others, and meddling with affairs
which did not belong to them. See 1 Tim. 5, 13.
1 Thess. 4, 11 & 12., and more especially 2 Thess.
3, 6—12.
'Oxiyo\f/u'^ouy, the faint-hearted, pusillanimous, p-
Kp6-tyu%oi, as opposed to pyaAu*}/. The term often
occurs in the Sept. It here signifies those who are
labouring under, and ready to sink under calamity.
By the do-Q. are meant the weak in the faith, scru
pulous in some respects, and wavering in others ; as
Rom. 14, 1. tov acrQevouvra rjt irlo-rei 7rgoo*/\.ap3avecrQe.
See also 14, 15. 1 Cor. 8, 7- The term avre^eoSai
signifies, properly, " to hold up by sustaining with
the hand ;" but is often used metaphorically. By the
irdvras Benson understands all men, both Christians
and those not so ; as 3, 12., and the next verse.
And this is confirmed by Theodoret and CEcumen.
Benson remarks on the necessity for this patience
and long-suffering in Pastors ; since the prejudices
of some, the stupidity of others, and the infirmities
of all, call for tenderness and great patience."

1 THESSALONIANS, CHAP. V. 137
15 — 28. It is observed, by Benson, that " the prac
tical directions here given are some of them suited
only to a church which had the %aplo-fxura, or spiri
tual gifts ; the others' suited to all Christians." Com
pare Rom. 12, 17—19.
15. opaYe pj Tiy KaKov dvr) KaKOu tivi d7roSco, " See,
mind," &c. It is plain that this address is not con
fined to the rulers, but meant for the people at large,
i. e.both the classes above addressed, the pastor and
the people. On the subject of retaliation I would refer
to Max. Tyr. Diss, el tov a8iKTj<ravTa avTaSiKTjTeov. I
would also compare Thucyd. 1, 498, 3. Bekk , where,
among other traits of the Athenians, is the following:
dvrifxwprfravbai re riva irep) irAelovos tjv i] aurov p 7rgo-
5ra9e?v aud Soph. CEd. c. 230. ou'Sevi pigjS/a TiViy
epyerai wv irqoirdB-i) rb rlveiv dirdra 8' awraTaiy erepaiy
erepa 7raga|3aAAo'pva 7ro'vov ou y_dpiv dvritiltiwo-iv e%eiv.
' AicoKere rb ayaoov, " pursue, aim at, study lo
do." This is a stronger term than 7roie?v. With
respect to the ayaQov, it is not to be taken with any
philosophical refinements, or in the theological sense
holiness, but merely in a popular one, as signifying
kindness, &c, in opposition to evil of any kind. By
the 7ravTay must be understood men universally,
non-Christians as well as Christians, who are meant
by the aAAijAouy.
16. Trdvrore y_alpere. It is strange that many
learned Commentators (as Koppe and Rosenm.)
should recognize in these words no more than a sort
of good bye ! " may you ever be prosperous and
happy." And that the judicious Doddr. should
think this may be the sense I am surprised. No
thing more frigid, low, and creeping was ever de
vised by those who labour under the cacoethes inno-
vandi. The words are, as the Prince of Interpreters
has shown, closely connected with the words pre
ceding. Thus, after tracing the connexion, he ob
serves (p. 212, 15.) : oTav ydp roiaurt\v eywfxev \|/u^tjv,
wo-re pSeva apveo-Qai, aAAa irdvras eueqyerelv, iroQev,
eiire pi, to TTjy Auirt\s Kevrpov irapeio-eA^elv SuvTjVeTai ; o

138 1 THESSALONIANS, CHAP. V.
yag ourw yalpwv rw iraQelv KaKtoy, to'y Kai eu'epye<riaiy
apve<r8ai tov ireiroi^Kora kukws, irthev SuvTjVeTaj avia^Tj-
vai Aonrov ; Kai 7rtoy oTo'v re touto, <Ptjo-iv ; av iQeAwfxev,
tiuvarov. And so all the best Commentators since his
time. It is plain that in those conflicts which the
competitions of the world perpetually bring upon
us, there is especially put to the proof our Christian
fortitude in bearing adversity, (Compare 12, 12. and
2 Cor. 6, 10.); since on the event of' these competi
tions worldly prosperity and adversity must necessa
rily depend. On the rejoicing in adversity see Ben
son, and compare his references ; though, I think,
the Doctor might have spared the information, which
few can be supposed to need, " that we are not to
rejoice or give thanks for our own sins, or the sins of
other men."
17, 11. dtiiaAelirrws irqoo-eu^eoSe. The modern
Commentators here recognize no connexion : though
it was, I think, correctly traced by Chrys., who ob
serves that this shows the mode by which we may
attain unto the last mentioned grace. For, as Theo
phyl. observes (from Chrys.), he who is accustomed
to hold converse with God, and render thanks to
Him for every thing, (as happening for his good,)
will, it is evident, feel perpetual joy.
The a8iaAeiVTtoy is usually regarded as an hyper
bole, and interpreted of praying at all the set times
of prayer. So Whitby. But this seems too formal.
The expression rather signifies, " without any inter
mission of the habit of prayer, either at those set
times which a conformity with external decorum
may enjoin, or a regard to our individual wants, or
the peculiarity of circumstances, whether of prospe
rity or adversity, may] require. Compare Eph. 6,
18. and Col. 1, 3.* As to precepts concerning
* Benson, indeed, observes, " that it is unquestionably right to
observe the Lord's day every week, as the stated season for public
worship, and particularly for prayer ; to be frequently sending up
pious breathings and holy ejaculations ; to continue instant in
prayer, though we should not receive an answer immediately ; and

1 THESSALONIANS, CHAP. V. 139
prayer, it were needless to adduce them. See
Locke's Common Place Book.
The ev ?ravTi eu^apio-Teire seems to be explanatory
of the preceding. At ev 7ravTi must be supplied
Xpovtp, tottw, irpdyfxari, &c, " in all places and cir
cumstances." So Whitby, " for sparing and pre
venting, for common and extraordinary, general and
special, past and present, temporal and spiritual mer
cies ; not only for prosperous and grateful, but also
for afflicting providences, for chastisements and
" reasonable corrections." Thus (we may conclude)
all things will work for our good in the end, serving
to make us holy here and happy hereafter."
18. touto yap fie'ATjpt 0eou e'v XpitrTa) 'I. eiy up*y.
Here we have (I think) a popular form of expres
sion, importing, " for this is the will of God (signified
by Jesus Christ) in regard to you ; this is what God
is pleased to order by Jesus Christ to be performed
by you." The touto regards both the y_al^ere and
the Trpoo-euyeo-be, considered as forming one maxim.
See the note on ver. 16.
19 — 22. These verses are regarded by Koppe as
forming an independent portion, and having re
spect to the 7rpod)TjTeja and the other spiritual yjxplo--
fxara not unfrequently granted to the Thessalonians
also ; as appears from 1, 5. 4, 8. &c. The antient
Commentators unite in taking to irveufxa for rb jd-
pio-fxa; and some, as QEcumen., taJce the expression
rb irveufxa [xi] trfievvure of suppressing the exercise of
those gifts by turning away from and disallowing
them. And so several moderns, as Whitby. But
this seems harsh. Others, as Chrys. and Theoph., and
most moderns (as Grot.) understand it of quenching
more especially to be careful always to preserve an habitual frame
of mind, suited to the performance of this duty of prayer. But
none of these are here enjoined." It is scarcely possible to lay down
a position more at variance with truth than this ; as if family
prayer alone were here intended! The Doctor's remarks, how
ever, on the exercise of this highly important duty are deserving of
attentive perusal. See also the note of Dr. Gloucester Ridley ap.
D'Oyley.

140 1 THESSALONIANS, CHAP. V.
or not supporting them in themselves, namely, by neg
lecting to use them, or by not using them aright. It
is observed by Grot., that these gifts being originally
imparted in the form of fire, are therefore aptly com
pared to it, and are very properly said to be quenched;
as here ;* or to be stirred up ; as 2 Thess. 1, 6. See
also 4, 12. There is here, as Benson rightly re
marks, only an allusion to the first method of impart
ing them ; since, in the case of the Thessalonians and
others, the gifts were not imparted by an immedi
ate effusion from heaven. As to how they might be
quenched, he observes, that pride, idleness, neglect
ing to make use of their spiritual gifts and miracu
lous powers, or attempting to make a wrong use of
them, and all vice in general, tended thereto ; but
particularly apostacy from the Christian religion.
The spiritual gifts (continues he), like the fire upon
the altar, could be kindled only from heaven ; but
might be stirred up, fed with fuel, or quenched by
men. On the other hand, reading the Scriptures,
fervent, frequent prayer, an orderly and diligent
use of their gifts and powers, to the conversion, in
struction, or edification of others, joined with an
holy life, was the way to stir or blow up the sacred
fire, to preserve, and (if God saw proper) to in
crease in them the miraculous gifts." To the objec
tions of those who suppose that all those particulars
relate to the duties of Christians in general, main
taining that otherwise these two verses would be a
neglect of method, and a starting from the subject,
he has well replied. " It is (says he) no more a
starting from the subject than 1 Cor. 13. The Apos
tle wrote solely to the Thessalonians, and had their
circumstances in view. Other churches or persons
* Wets, has several examples of the phrase ¦Kvevpa. trfievvvvat.
But few are apposite ; most of them signifying merely the dropping
or lowering of a wind ; others, the quenching of the spirit or life,
like a lamp for want of oil, or by the excess of it. The only apposite
one is Plut. Pyth. 402 b. rov wvevparos iravrdiracriv aireafieop.evov
Kai rrjs hvyapews eKXeXonrvias .

1 THESSALONIANS, CHAP. V. 141
are to apply those particulars to themselves as far as
their circumstances are similar, and no further."
All this is very true ; and yet the admonition may be
applied, mutatis mutandis, to those influences of the
spirit which were in after times given to every man
to profit withal.
Most recent Foreign Commentators, as Noesselt
and Rosenm., explain away the sense ofirveufxa.
20. 7rgo(pTjTei'ay pj e|ou9evejre. This seems to me to
be meant as a direction not to quench the Spirit in
others : for 7rgo<pTjTei'a, being one of the principal of
the gifts, seems to be put for all of them generally.
As to the sense of the term here, on that I need not
enlarge, since it is the same as at 1 Cor. 12 — 14.
where I have fully discussed its meaning. Those
celebrated chapters on the supernatural gifts are well
said by Benson to be a full comment upon this brief
direction. See also Phil. 1, 1 — 16. Eph. 4, 1 — 11.
Rom. 12, 3 — 6. Koppe very well annotates thus :
" Admonitio scripta iis, qui, ut ipsi singulari hujus-
modi spiritus divini afflatu destituebantur, omniaque
ex deliberandi et cogitandi subtilitafe metiebantur,
ita alios divinae religionis veritatem magis sentiendo
quam tranquille ratiocinando intelligentes contem-
nere, irridere, Fanaticorum nomine contumeliose
appellare non verebantur."
21. iravra tioKtfxdgere to xaAov Kare%ere. Griesb. in
troduces a tie after the irdvra, on the authority of
several MSS. and some Fathers (for Versions are
here no evidence). But nothing can be more uncri
tical ; since for its insertion we can easily account*
(especially as most of the MSS. are such as have been
systematically altered), but not for its omission, espe
cially in so very many MSS. As to the reading Sokj-
[xdgovres, which is supported by several MSS., Edi
tions, Fathers, and the Syriac Version, and is ap
proved by Benson, it is plainly ex emendatione, and
* Namely, from a wish to shew its connection with the pre
ceding.

142 1 THESSALONIANS, CHAP. V.
was meant to show that the Travra — Kareyere are not
separate directions, but closely connected. In short
the common reading is sufficiently defended by the
asyndeton, which is evidently aimed at throughout
the whole passage. I would point : iravra tioKifxdgere,
to KaAov Kareyere.
The antient and all the best modern Commenta
tors are agreed that the irdvra must not be taken
generally (as it is done by some injudicious Com
mentators, nay, even Vorst., who understood it of
opinions, as if So'yp^Ta were to be supplied ; which
would be a most arbitrary ellipsis), but be restricted
to the preceding, i. e. all that is said by those called
Prophets concerning the exercise of the spiritual
gifts. So Theophyl. explains: Kai Ta ¦tyeutir), Kai rd
aATjQTj pTa tioKifxatrlas Kplvere, Ka) rore to tio^av upv Ka-
aov, TouTecrn, rds aATjQeiy irpo<^t\relas, Kareyere, rou-
reo-rt, rifj-dre, 8ia <j3povTi'8oy 7roie?o-Se. And Theodoret :
pdtiiov ufj.lv Siayvtovai, Tiva pv rd rou Sei'ou JJveufxaros,
riva tie rd tou ivavriou' rd TTjy dirarr^s rolvuv diroKplvav-
res, rd TTjy aATjSeiay Kare/ere. This (as Grot, and the
best modern Commentators are agreed) relates to
the tiiuKplo-ets Ttov ?rveo'p<Ttov mentioned at 1 Cor. 12,
10. and 14, 29. where see the note. And so 1 Joh.
4, 1. 8oKipi£eTe toc irveufxara. For it appears (as
Koppe observes,) that some persons, pretending to
have the gifts of the Spirit, infected others with the
contagion of error, and perhaps vice. Hence they
were to be tried whether they spoke from the Holy
Spirit, or from the motions of fanaticism.* At the
* This subject, of the infection of error and fanaticism, is indeed
a curious and important one, and might furnish matter for a copi
ous Essay. It may suffice for me to refer to Bp. Warburton on the
Holy Spirit, p. 148. 12mo. and to Gesner, Isagog. vol. I. p. 505.
where he says: " Est vera contagio, quse corripit interdum huma-
num genus." And again : "Est contagio qusedam etiam opinio-
lium, ut qui avertere volunt alios ab sententia, ipsi incipiant illi se
dare." Of the truth of these remarks the records of Ecclesiastical
History (see Mosheim and Jortin) supply abundant melancholy
proofs 5 and of the latter of them the Journals of Whitfield and
Wesley furnish many examples which strikingly illustrate the frailty

1 THESSALONIANS, CHAP. V. 143
same time this maxim may, doubtless, and with ad
vantage, admit of a general application. And it is
excellently remarked by Whitby, that the Apostle
does not here bid the Guides of the Church try all
things, and the people hold fast that which they de
livered to them ; but gives an injunction common to
all Christians having their senses exercised to dis
cern between good and evil, to all who are obliged
to hold fast that which is good, and not to believe
false Prophets ; which is a strong argument for the
perspicuity and the sufficiency of Holy Scripture for
this work, and against the necessity of a living judge;
for he that must try all things, must also try the doc
trine of this living judge ; and therefore, till he has
made this trial, must not admit his doctrine as an
article of the Christian Faith, for these words plainly
teach that, " what we hold fast must be first tried."
That the antient Fathers allowed this SoKipco-ja to the
hearers of the Gospel preached, nay, even exhorted
them to the exercise of it, is proved by the nume
rous citations from them here adduced by Whitby.
How different from the spirit and practice of that
Church which pretends so much veneration for the
Fathers ! Yet let us show that we can hold out reli
gious as well as political toleration to those unlet
tered and rash brethren who evince little of the
spirit, and indeed hold little of the language of tole
ration towards ourselves !
Wets, here compares Aristot. M. Moral. 1, 22.
¦of human nature, and the weakness of the human understanding.
Hence the danger of colloquial disputations with fanatics, by which
instances are frequent of well meaning persons being converted to those
very fanatical tenets they meant to confute. This brings to my mind
a most admirable epigram of the learned Dr. W. Alabaster, which
to many of my readers (to nearly all of whom it is perhaps un
known) will, I am sure, be not unacceptable. " Bella inter gemi-
nos plusquam civilia fratres Traxerat ambiguus Religionis apex, llle
Refbrmatae Fidei pro partibus instat ; Iste reformandum denegat
esse fidem. Propositis causa? rationibus, alterutrinque Concurrere
pares, et cecidere pares. Quod fuit in votis, fratrem capit alter
uterque ; Quod fuit in fatis, perdit uterque fidem."

144 1' THESSALONIANS, CHAP. V.
where speaking of reason, he says : to 8oKipSt£ovTey to
KaAov algouvTai. To which, I add Marc. Anton. 3, 6.
dirAws Ka) eAeuSepicoy iXou rb Kpeirrov Kai rourou dvre-
you. With respect to the metaphor in SoKip, it is by
some thought to be derived from the trying of me
tals. See the note on Rom. 2, 18. But though this
may sometimes have place, yet it has not (I think)
here. I rather assent to the Fathers, that it is a me
taphor derived from money-changers, to whom coin
is offered, and who, after trying (by ringing, weigh
ing, the fire, or the touch-stone,) refuse and reject
the bad, and Kareyouo-i, take, keep, retain the good.
22. airb 7raVToy e'/Souy irovr^pou direyeo-^e. The inter
pretation of this verse depends upon the sense to be
assigned to ei'Souy, which the usus loquendi will per
mit either to be interpreted appearancce, or kind,
sort. The former signification is adopted by nearly
all our English Translators, and also Grot., Est.,
Ranch, Druse, Pise, Menoch., Calvin, Doddr., and
most moderns. And Drus. compares a saying of
the Rabbins : " Remove te procul a turpitudine, et
ab omni eo quod speciem ejus habet." The above
Commentators, too, refer to various passages forbid
ding whatever may give scandal. Though they
omit what is most apposite, Rom. 12, 17- jrpovooup-
voi Ka/\d ivwiriov irdvrwv dvbpwirwv. But this is quite
unsupported by the context, and is (as the best
Critics are agreed) scarcely permitted by the pro
priety of language. On the contrary, both these
circumstances are in favour of the latter interpreta
tion, adopted by the antients (including the Syr.,
Arab., and iEthiop. Translators), and many eminent
moderns, as Hamm., Le Clerc, J. Buxtorf, Wets.,*
* Who thus annotates : " Species duo significat, et id quod vere
est atque subsistit, ut cum temperantiam virtutis speciem dicimus : et
id quam veram existentiam non habet, et, ut loquuntur philosophi,
rb pi) ov, (paivopevov be, ut cum speciem dominationis Claudio Impe-
ratori tribuimus, vim imperii Claudii libertis. Paulus priore notione
hie accipit, non posteriore: nam ry icaA£ comm. 21. opponitur
quod vere malum est : et rrj bXok-Xvpl<} comm. 23. opponitur vel unus
ievisque defectus,"

1 THESSALONIANS, CHAP. V. 145
Benson, Koppe, Schleus., and almost all recent Com
mentators, namely, kind, sort. So Theophyl. (from
Chrys.) : pj toutou, tj eWvou, dAA' dwrXtoy 7raVToy, Kai
xpo^TjTou \|/eu8ouy, Kai dfxaprrjfxaros. How agreeable
this is to the context is shown by Wets., and how
strongly supported by the usiis loquendi is apparent
from his numerous Classical citations, of which the
most apposite are the following. Joseph. Ant. 10,
3, 1 . 7rav eTSoy TrovTjp/ay iirttiei^dfxevos iv rw rpoirw, Ka)
pSev a<rej3ey irapaAiirwv. Liban. Or. 688 B. p) dp-
KouVToy ouSevoy tiid iravrbs eitious ygrprwY re Ka) irovr\owv
epywv, tj eu iroielv, tj KaKtoy.
It must be observed that H-ovTjpou is for tou TrovTjgou,
and that for irovrjplas ; as Rom. 12, 9. aVoo-TuyouvTey
TO 7TOVTjpo'v.
23. auroy 8e 6 0eoy TTjy eipvjVTjy ayiacrai up*y oAore-
AeTy. It is well observed by Theophyl. (from Chrys.) : Mera rnv irapai-
veaiv, Kai ev^f)y eirayei, "iva Kai dpijiorepwBev rb aaipaXes eyjauiv.
The expression 6 Qebs rfjs clpnyrjs is introduced with a reference to
that peace inculcated at ver. 13., and the violation of which was con
templated in the directions respecting Spiritual gifts. *' Thus (ob
serves Benson) at 2 Cor. 13, 11. after recommending peace, he calls
God the God of peace ; and at Rom. 15, 4 and 5., having mentioned
patience and consolation, he styles him the God of peace and consola
tion; and at Rom. 12, 13., having mentioned trust and hope in
God, he calls him the God of hope." Yet 1 cannot but include in
elpnvn a notion of the favour and grace vouchsafed to those who
cultivate that peace of God which passeth all understanding.
'Ayiaaai. This term, like the Hebr. ttnp, properly signifies to
separate, remove from common use, and is often in the Old Test.
used of the Levitical offerings ; but in the New Testament it fre
quently signifies (as here) to make any one holy, pure, and virtuous,
and keep them so. Thus it is used especially of God, oi- the Holy
Spirit; as in 1 Cor. 6, 11. hyiaoBrjre, and Apoc. 22, 11. But the
most apposite passage is Joh. 17, 17. (said of God) hyiaaov avrovs
Iv rfj aXriBela, where see the note.
With respect to the 6XoreXe~ts, Koppe would join ayidaai bXvreXeis
(for aylovs ¦Ko'ir\aai vpds Kai bXoreXets) , and take bXor. for apuiuovs,
ap.epirrovs, aylovs, &c. But this is doing violence to the construc
tion, and deteriorating the sense. I see no reason to abandon the
opinion of all the antients, and nearly all the moderns, that bXore-
\e~is is put for bXoreX&s, which occurs in Deut. 13, 17- (Aquila.)
The term signifies (as Theophyl. says) " both in body and in spirit."
The bXoKX-npoy (of which term Wets, adduces examples in super
fluous abundance) plainly, like the bXor. just before, means little
VOL. VIII. L

146 1 THESSALONIANS, CHAP. V.
more than &Xov. But though it agrees grammatically with irvevpa
and awpa, yet it must also refer to n ipvxh- Many learned modern
Commentators (as Hamm.,Whitby, and Benson) here maintain, that
the Apostle by distinguishing the ro irvevpa, the >y ipvxn> and ro trwpa,
meant to advert to the opinion of the Philosophers, who represented
man as consisting of three parts, spirit, soul, and body. Thus Ben
son observes : " The spirit they used sometimes to call the mind, or
the intellectual or governing part ; and describe it as the seat of the
understanding, or reason ; or the rational soul ; \pvj(tj was the sen
sitive soul, the seat of the lower faculties, or of the passions, appe
tites, and affections. The body was with them the mansion, in
which both the rational and sensitive soul resided." AndYitringa,
has shown that the Rabbins, as well as the Heathen Philosophers,
held that a man's person was constituted of three distinct sub
stances, the rational spirit ; the animal svul ; and the visible body. I
cannot enter further into the subject, but must refer my readers to
the very learned notes of Hamm., Whitby, Mackn., Schoettg., and
Koppe. It is thought by Benson, that the Thessalonians had been
used to that way of distinguishing a man into three parts, of body,
soul, and spirit. And theApostle chose (as the Scriptures generally
do) to speak in the popular style, and did not go to set them right
in philosophy. His only aim was to teach them the true religion.
And here, in a phrase to which they had been accustomed, he
heartily prays that they might all be thorougly sanctified, of how
many constituent parts soever they consisted." But there is some
thing in this principle of accommodation that I can seldom
entirely approve. I cannot think that the Apostle would intro
duce Rabbinical notions in this Epistle, addressed as it is to the
Greeks : still less that he would chuse to adopt any of the fancies of
the Philosophers. Not to say that this would be inconsistent with
the rest of Scripture, where man is represented as consisting of two
parts only, the soul and the body : and indeed none appear ever to
have thought otherwise but a few wild and visionary philosophers.
In short the Apostle is speaking ad populum ; and therefore he
cannot be supposed to advert to any such subtleties. Nor can I but
commend the good sense of Koppe and Rosenm., in seeing that we
are only to attend to the popular use by which nvevpa and i\ivyfi
denoted the mind, feelings, affections, &c. So Koppe : " De hoc
dubitari non debet, omnem istam hominis partitionem in irvevpa,
il/v)(i)v et otipa non esse ad subtilitatem metaphysicam revocandam,
quasi totidem humanae naturae partes constituere Apostolus, h. 1. vo-
luisset, sed ex legibus orationis cujusque vehementioris, in qu&sole-
mus, quae sunt in re quodammodo diversa, invicem ea cumulare ut to-
tamrem exhauriamus interpretandam." At the same time I see no
thing to disapprove of in the opinion of Bp. Hall ap.D'Oyleyand many
others who take the irv. to denote the understanding ; the \pvxn, the
affections; and aSipa the body. Which is supported by Greg. Nyssen.
ap. Theophyl. ¦Kvevpa. pev elwiov b awoaroXos, rb voepbv pepos ebri-
Xhxre' ^vyfiv be, rb aiaBnrtKby, aiopa he, rnu <j>vriK>)v ev npiv lii>r)v.
" Thus (to use the words of Benson) the Apostle prays that their

1 THESSALONIANS, CHAP. V. 147
understandings might be illuminated with the knowledge of the
truth ; their sensitive part, or affections, be obedient to their en
lightened understandings ; and that the members of their bodies, or
their external actions, also, might be conformed to the will of God,
or obedient to their illuminated minds. And certainly (as Benson
observes) if these things were so, verily there would be nothing
wanting to a perfect sanctification." But this seems to be too hy
pothetical ; and I am not certain whether, after all, that be not the
true interpretation which was maintained by Chrys. and almost all
the antients (see the note of Grot.), and, of the moderns, has been
adopted by Grot,, Zanch, Wolf, Schmid, Sthoettg., Flacius, Bar-
thius, and others ap. Wolf, who by the irvevpa understand the
Xaplap-ara, or gifts of the Holy Spirit. And considering that the
Apostle has just been treating of these gifts, their exercise, and re
gulation, it seems not improbable that he here alludes to the same ;
speaking of the spiritual gift as if it were another mind, or soul, See
Grot. 24. irurrbs o KaAwv up2y, oy Ka) :roiTjVeJ. The b Ka'
Tvtov, Koppe and Rosenm. say, is for 6 KaXeo-ay, by a
Hebraism. But kuawv may be the participle imper
fect. The phrase 7ri<rroy 6 ®ebs is frequent in the
Apostle. IIio-Toy signifies verax, true to his promises.
At Kai iroifpei there is a popular brachylogia for,
" who will do as he hath promised, will not be want
ing on his part." For (as Whitby observes) "if the
fidelity of God required that he should sanctify and
preserve us blameless to the end, without our care
and industry, should work in us absolutely and cer^
tainly that care, and the Apostle believed this, how
could he fear lest the Thessalonians should be so
overcome by Satan's temptations, as that his labour
with them might have been in vain, 1 Thess. 3, 5.
this being in effect to fear that God might be un
faithful to his promise."
25 — 27. Beza, Benson, and Koppe think these
verses are especially intended for those to whom the
Epistle shouldfirst be delivered, namely, the irpaea-
TtoVey, or Presbyters. But this rests on mere suppo
sition, and moreover does injustice to the humility of
the Apostle, who here, as in many other places, de
sires the prayers of those to whom he writes ; (mean
ing thus to lead them to pray for each other and for
l2

148 1 THESSALONIANS, CHAP. V.
themselves). Eor the r^fxwv would seem (as Koppe
thinks) to be meant for himself only.
On the ao-7rao-ao-0e see the note on Rom. 16, 16.
The ayiov, Koppe thinks, is meant to indicate, that
Christians only were to be thus saluted. And this,
indeed, is evident from a8eA<poi and a8eX<£>ouy. It
plainly means (as Zanch explains) that the salutation
shall be pure, sincere, &c, as opposed to libidinous,
insincere, and hypocritical salutations.
27. hpKilw ufxas rov Kupiov. There is here an ellipsis
of vtj, or the like. 'OpKi^eiv properly signifies to put
any one to his oath, WlVDn, to make him swear. See
Mark 5, 7. and Acts 19, 13. and the notes, and espe
cially the note on Matt. 26, 63. On the mode see
Whitby.* 'Avayvwo-Qrjvai, to be read, or recited aloud.
This direction at least must be meant for the Presby
ters. It is of importance to observe that this and the
Epistle to the Colossians being desired to be read in
the churches, seems to show that the Apostle in
tended all for that purpose. See Benson. Koppe
thinks it plain, from this passage, that the Apostle
had then already written more Epistles meant for the
Presbyters only, or at least that he had come to know
that the Presbyters had kept to themselves letters
meant to be read before all, only reading what
seemed useful to the people. (So Theodoret: e'jKoy
yap tjv Touy irpwrous ttjv eVio-ToATjv Se^apvouy pj
* Benson has here the following instructive annotation : " There
were two ways of taking an oath ; both of which by the Jewish
canons were reckoned binding. 1. When a man swore by his own
mouth, or pronounced the oath himself. 2. When he was adjured
by the mouth of another, and that other pronounced the oath, and
thereby laid him under the obligation of it. (See Ainsworth on Lev.
5, 1. and Whitby in loc.) In all eases, an execration or curse is sup
posed to attend an oath ; to which the person who takes the oath
is exposed, if he swears falsely. See Josh. 6, 26. 1 Sam. 14, 24,
Kings 2, 23. When a person was adjured, he was bound by an
oath, and it is lawful to answer to such an oath, as appears by our
Saviour's answering the high priest, when he adjured him by the
living God, Matt. 2G, 63. and that other solemn oaths are lawful, see
on James 5, 12."

1 THESSALONIANS, CHAP. V. 149
ttoVj TauTrjv jrpoo-eveyKejv. Edit.) For unless one or
the other had happened, why should the Apostle
have thought of thus adjuring them ? This, how
ever, seems very hypothetical and precarious ; and
if it be true (as many eminent Commentators say)
that this was the first Epistle which St. Paul wrote
as an Apostle, it must fall to the ground.

150

SECOND EPISTLE TO THE THESSALONIANS.

CHAP. I.

This Epistle may be regarded as a supplement to
the former. The main point about which be wrote
this second Epistle was, to rectify a mistake into
which they had fallen, concerning the speedy
coming of Christ; a mistake which, if not rectified,
might have proved of dangerous consequence. But
he has also added other things of considerable im
portance, comforting the Thessalonians under their
persecutions, and reprehending the idle and disor
derly among them. (Benson.)
Verse 1, 2. Seethe note on 1 Thess. 1, 1. The
words ^apiy — Xpi<rroo are thus paraphrased by Ben
son : " May favour be granted unto you, and all
happiness, from God our Father, the fountain of all
good ; and from the Lord Jesus Christ, the Media
tor through whom God communicates his favours to
mankind !"
3. In ver. 3 — 12 the Apostle commends them for
steadfastness of their faith, and for their patience un
der persecution : assuring them that when Christ
comes to judgment, they should be rewarded, and
their persecutors punished. (Benson.)
3. euyapio-reiv ofye'iAofxev — a|io'v cVti. Compare Rom.
1, 8. 1 Cor. 1, 4 and 5. Phil. 1, 3 and 4. Eu^apio--
Te7v is for ^apiv e^eiv, or eiSevai. The term rarely oc
curs in the Classical writers ; though Koppe refers
for an example to Phalar. p. 96. Oxon. ouk eu'^apjo-TTj'-
o-opv to> 0eo3. Yet this would seem to be an imita-

2 THESSALONIANS, CHAP. I. 151
tion of this -Psewc/G -Phalaris. It is often used by
Josephus, and sometimes by Philo. See Loesn. on
Rom. 1, 8. The plural we is (as Koppe observes) here,
and throughout this Epistle (as in the former) to be
interpreted of Paul only. And oQelAofxev eu%. (he re
marks) is to be taken populariter for aiTiav 'iyw rou
eu^apis-TeTv. Wets, however, compares Xen. Cyr. 3.
ouSep'av auTai ^apiv o'<|Sei'?iopv. On the TravToTe, which
is to be taken as at'l Thess. 5, 16., see the note on
1 Thess. 5, 17. "A£iov is said by Koppe to be for
Ka0TjKo'v ; as Matt. 3, 8. Acts 26, 20. and Demosth.
(cited by Grot.) : a£iov e'o-Tiv o-iwirdv. And so (I
would add) Thucyd. not unfrequently. It is ex
plained by Phot. ap. GEcumen.: 8iKa?ov eo-ri.
There is an antithesis between uirepau^dvei tj' irl<rris
upov and irAeovdgei tj aydbnj, &c. Hence they are
considered by Koppe and Rosenm. as synonymous.
But surely uirepau^dveiv, which occurs no where else
in the New Testament, is the stronger term. So
Theophyl. observes, that the Apostle uses it to show
ttjv oTrepSoTiTjv tou u\f/ouy. I would compare Herodian
8, 6, 18. uTepeu<ppalvero. Hence we may infer, that
their faith had increased in a greater degree than
their ayaffTj, which (it must be observed) is not to be
confined to charity, but (as compared with Gal. 5, 6.
1 Thess. 1, 3. 6, 12. 5, 8.) is (as Koppe observes) to
be extended to all those kind offices by which Chris
tians might assist Christians, and remove, or at least
mitigate, the bitterness of those calamities with
which they were called upon to struggle. So 700-Tiy
and dydirvj are introduced at Eph. 1, 15 & 16. It is
observed by Benson, that the great love and mu
tual affection among the Christians at Thessalonica,
tended much to increase the stedfastness of their
faith, and their patience under persecution.
4. wo-re rjpty auTouy — aty ave^eo-Qe. The rjpty au-
Touy is for ifxaurbv. And Kau^aVQaj iv riv) irap1 erepw
signifies so to rejoice and exult in the virtue of any
one as to propose him for an example to others. 'Ev
ufxtv, "of you." 'Ev TaTy eKKXTjo-j'ay tou @eou, " among

152 2 THESSALONIANS, CHAP. I.
the members of the churches of Christ," i. e. among
Christians. (Koppe.) But this seems refining away
the sense. It is surely more significant to say he
praised them among other churches, than among
other Christians. Thus (as observes Benson) he
had, 1 Thess. 1, 9-i told them how much other
churches spoke of their ready and cheerful reception
of the Christian faith at its first entrance among
them : here he seems to allude to that, and informs
them that the matter was now carried farther ; and
that he and his two assistants gloried in them, in
other churches, for their patience and stedfastness
in the faith, under all their persecutions." And
this is supported by the authority of Chrys. and
Theophyl. Here the Apostle follows his usual custom, of in
troducing commendation, in order to excite to emu
lation and advancement in the Christian life, well
knowing the power of the stimulus laudari a viro
laudato. He acquaints them how much he gloried
in them among other and distant nations, which
could not fail to give them pleasure, and excite them
more and more to deserve such praise.
I cannot consider Tjp2y auVouy as put for ifxaurov.
It seems to mean, not only other Christians, but even
we Apostles ourselves, or even / myself. The uiro-
pvTj and irlo-ris are, by the recent Commentators (as
Koppe and Rosenm.) treated as synonymous. Others
at least regard them as forming an hendiadis. But
it seems better to keep them (as do the antients and
the early moderns) distinct ; the latter denoting that
principle by which the former was produced. 'Ttto^
pvrjv signifies, " your patient endurance of afflictions
and persecutions. See Theophyl. on the significancy
of the term. Aitoyp and Q/\vty. are likewise regarded
as synonymes united for greater effect. But it
should seem that the former has reference to their
persecution from Heathen zealots; the latter, to the
ill usage of their friends, or the calamities which
persons of the working classes (called by Theophyl.

2 THESSALONIANS, CHAP. I. 153
TrevTjTey avflgtoVoi) would have to encounter from hav
ing disobliged Heathen masters, which would be only
another modification of persecution. Theophyl. has
here the following apt reflection : aio-^oveo-oaHrav
oVoj 8ia xpoo"Tao"i'av dvQpcoirwv eiy 8oyp*Ta o-Tpeftkd p-
TaTj'9evTaj. 5. evtieiyfxa. TTjy SjKaj'ay KpjVetoy tou ©eou.
The sense of this passage is strangely misconceived by some Com
mentators, partly on account of the construction, which is not a
little obscure. It is admitted that eis must be supplied, which is,
indeed, found in Theophylact's text and the Syriac Version. But
a relative and verb substantive must also be supplied : and then the
question is, to what antecedent is the relative to be referred ? Some,
(as the antients,) say to the more remote v7ropovr); others, as
many moderns, to the nearer rais BXl\peo-i ; which seems preferable.
Though perhaps, after all, the whole sentence preceding may be the
antecedent, and thus the relative be o; q. d. " which endurance of
yours, or your having to endure such persecutions and afflictions,
will serve for an evbeiypa," &c. But the scope of the passage is
(as I have before said) strangely misconceived by some, who under
stand by the righteous judgment of God his judging righteously by
taking the Gentiles into his kingdom. This and other such fancies
(which may be seen in the Crit. Sacr., Pole, and Wolf) tend to ob
scure rather than clear up the sense, the true ratio of which was
not amiss seen by the antients, and yet more clearly by the mo
derns. The true interpretation is (I think) that of Grot., Zanch,
Wolf, Whitby, Doddr., Benson, Rosenm., Koppe, Jaspis, and most
recent Commentators, namely, " which endurance of persecution
and affliction is a proof and evidence of the righteous judgment God
will exercise at the last day. So Grot. : " These things are suf
fered, that God may, at some future time, have an opportunity of
showing his justice." And Koppe : " That you are miserable, and
your persecuting adversaries happy, supplies a strong argument for
another life, and for you'a better one, but for them a worse." " Sup
pose God (says Benson) to be just, I know no stronger proof of
a righteous judgment to come, than the persecutions of good men
and the present triumphs of the wicked ; no argument of a righteous
judgment to come more forcible and striking than this." See his
note. It is justly and elegantly observed by Wets. : " Tantum ab
est, ut homines pii, si vexationes patiantur, incipiant de justitia
Dei, quaa bonis mala immittit, dubitare; ut potius probationes
atque confirmationes reddantur atque tam certfi spe futuram
gloriam pracipiant, quam certb sciunt, se nunc malorum pa-
tientia defungi." The Apostle (as Chrysost. and Theophyl. well
observe) sup'plies consolation not only by bidding them expect the
reward of their persecutions, but the punishment of their persecu
tors. On which sentiment it were out of place to seek refinements.
At eis rb KaraZiioprlvat — -xaaxere (which is a separate clause)
there is another subaudition to be made. ' The mildest may be this :

154 2 THESSALONIANS, CHAP. 1.
" (Which afflictions are permitted to befall you) in order that ye
may be accounted worthy of, and so obtain, the kingdom of God."
For such is (I think) the sense of Karaf,., which is a vox praegnans.
Koppe merely dwells on the latter part of the sense, and wholly
omits the former; which seems unjustifiable. At the same time I
see no reason to take occasion from a popular expression like this
to seek arguments, one way or the other, on the controverted doc
trine of human merit. Benson's note may be consulted : but on
this, as well as most other mysteries of the Gospel, his notions are
too confined and limited.
6. eiVep SjKaiov — QaI^iv. Here e'lirep has the sense
of siquidem, nam. CEcumen. says it is put for eVei-
STjreg ; Chrys., for eVei ; and he well explains the
ratio of this idiom, which also (he observes) carries
with it an answer in the affirmative ; as we fami
liarly say, " If God hate the wicked, and care for the
righteous, this or that shall be ; but he does so." We
may, then, render: " If (as is the case) it is just," &c.
6. SiKaiov 7raga ®ew, " just in the sight of God."
'AvTajroSoGvai ToTy Q?u'|3ooo-iv up2y 9?u'\f/iv. This, like
many similar words in all languages, is capable both
of a good, and a bad sense, on which I need not
dilate. Suffice it to say, that by thus introducing a
word capable of a good sense with a word implying
punishment (as in the Psalm, " reward evil to his
adversaries"), there is something more of point
imparted to the other term.
@?u\}/jy does not properly signify punishment (as
here); but it is so used for the sake of antithesis.
See Rom. 12, 19-, and the note.
7. Kai ufxiv ToTy BAifiofxevois aveo-iv ju.eS' i]fxwv. The
Kai may be rendered, " and (on the other hand)."
"Aveo-jy properly signifies relaxation, release from
labour or trouble : as 2 Cor. 7> 5. ; but, as Koppe
remarks, like the Heb. TT*2ft, it is, by an image fre
quent among the Orientals (with whom rest repre
sents happiness), used to denote the felicity promised
to God's faithful servants. See Heb. 3, 11. and 4,
1—11. and the notes. This is, however, not confined
to the Orientals. So our Scottish Theocritus :
" And when fatigued vvith work, or close employment,
" A blink of rest 's a sweet enjoyment !"
7. pS' Tj'pov, " together with, in common with us."

2 THESSALONIANS, CHAP. I. 155
This is meant to suggest the certainty of the re
ward." See Benson.
7- iv rfj diroKaAu^ei tou Kupiou T. — auTou. A pas
sage of awful majesty, of which the foreign Com
mentators, as usual, seem to exert themselves to
lower the grandeur of the imagery by their minute
explanations ;* not failing to tell us that all is said
av6oa>7T07ra9toy ; which is surely more than they can
know. In the mean time, it were better to abstain
from all irreverent discussion.
That the subject here is the final advent of Christ
to judgment, appears (as Koppe and Rosenm, ob
serve) from a comparison with 1 Thess. 1, 10. 3, 13.
4, 15. seqq. 5, 2 & 23. ; and therefore to interpret
this, as some do, of Christ's advent to destroy Jeru
salem, seems merely a device resorted to, to avoid
the difficulties at c. 2.
8. ev 7ropi AXoyoy, VSTO ffi>N Ps. 104, 4. irup. (fSXo'yov
Is. 4, 5. TO!T? WN 7rupoy <J>Ao'ya or e'v (p/^oy) Trupoy ;
and here, indeed, some MSS. have e'v $Aoy) irupos
(See Ps. 29, 7-j &e.) ; but that is ex emendatione.
(Koppe.) The ratio of the idiom is thus explained
by Grot. : " Idem est 7rup <pAoybs ut hie, et fyhol;
Trugoy Ps. 29, 7. Eza. 29, 6. Joel 2, 5. Apoc. 9, 12.
quia quod Hebraeis vice Genitivi est, id modo sub-
jecti, modo adjuncti, habet significationem." On the
thing signified by the 7rup <J3Xoyoy Commentators are
not agreed. The antients and the earlier moderns,
as Est., think that it means the fire of hell, i. e. the
fire of the conflagration which shall usher in the day
of judgment. Theophyl. and others construe the
words with SiSo'vToy eK8iKTjo-iv ; q. d. ev tvj yeevvy] KOAa-
§ovros rous aireiQe'is ; or with ry aVoKaXmf/ei rou XpitrTou,
with the subaudition of yevTjo-opvv]. Compare Ps.
* Thus they say anoKaXvipei is for wapovaiq ; since the Heb. nbll
and diroKakuTrreaBai are sometimes used of simple appearance:
which needs no refutation. They also take ayyiXiov bwdpeus
aurov for ayyeXuiv bvvarwv (See Benson), which is, however, well
rendered by Rosenm., " qui majestati ejus inserviunt :" and he
rightly observes that bvvapis here, like the Heb. muJ and w, simply
signifies the Divine majesty.

156 2 THESSALONIANS, CHAP. I.
96, 3. The latter construction is the more natural.
Most recent Commentators, from Benson downwards,
take it to denote the glory in which our Lord shall
be clothed at the great day. Koppe understands it
of awful lightning and thunder ; which is very con
sistent with the former. In either case e'v must be
taken in the sense inter. Hamm. understands it of
the Angels ; and Grot, sinks it into a sort of rheto
rical ornament. Upon the whole, there is no great
objection to the interpretations of Benson and
Koppe ; but I see no sufficient reason to abandon
the common one, which is confirmed by the unani
mous authority of the antients. The e'v will thus be
for o-bv. We may compare Virg. JEn. 2, 587. ani-
mumque explesse juvabit ultricis flammae, h.e. ultrici
flamma ; a metaphorical expression for ultio, punish
ment. See Wakef. on Eurip. Ion. 1281.
On the mode in which this will take place I dare
not venture to offer an opinion. The reader may
consult Mackn. who, as often, professes much know
ledge of this kind.
AiSo'vai iKtiUrjo-iv is a sort of Hebraism for 7roieib--
Qai eK8., and is said dv^pwirora^ws. ToTy p) eiSoVi
©eov — ~Kpio-rou. By the former, Benson thinks, are
meant the unbelieving Gentiles ; and by the latter
the unbelieving Jews. And so Koppe. (See Benson's
note.) But this seems too hypothetical, and far
too limited. I see no reason to abandon the com
mon opinion, that by To?y p) eiSoVi 0. are meant
all non-Christians, of course implying such as have
had the means of knowing, and have neglected them,
and whose ignorance is voluntary (See Rom. 2, 16.) ;
by the latter, those who, after having embraced the
Gospel, do not fulfil its injunctions. That two sorts
of persons are meant, is plain from the repetition of
the article ToTy.
9. olrives 8/ktjv tiVouo-jv. Koppe explains : " pcenas
injuriarum Christianis illatarum luent." And he
refers to numerous examples of Ti'veiv with 8/ktjv, and
similar words. But this is an unwarrantable lower
ing of the sense. The Apostle is speaking of the

2 THESSALONIANS, CHAP. I. 157
general judgment, and the punishment of all the
wicked, and not merely those who have persecuted
Christians. On the sentiment the Rabbinical illus
trations may be consulted.
9. oAeflgov aito'viov, " eternal perdition." On these
words Chrys. has some masterly remarks in opposi
tion to the Origenians, who maintained that the
punishment of the wicked would not be eternal. The
very nature of the expressive term oXeSgoy, perdition,
suggests the idea of utter and irrecoverable ruin and
destruction. It is said by the Commentators to be
put for KOAatriv. But the truth is, that the two
phrases are (as often in St. Paul) blended into one ;
q. d. " they shall suffer eternal punishment, even
utter perdition." It may be well asked, with Chrys.
and Theophyl., how aitovioy ever can mean irpoo-Kai-
poy? The common device to which the Unitarians
and others resort, namely, that of representing the
term as meaning no more than age-lasting, is only
fit for Sciolists, and those who wish to be deceived,
and merely merits silent contempt. The same may
be said of the notable device of Koppe, who takes
aito'vioy for tou alto'voy p^AovToy, as opposed rvj iiriyelw,
ToTy ira^r\fxao-i tou vuv Kaigou, Rom. 8, 18. And in a
similar manner he would take 7rug aito'viov, Matt. 18,
8. and Kpi'o-jy aitov. Mark 3, 29. Nor can I omit to
reprobate that of Rosenm., who renders, "only to
end with their lives," referring to Joh. 8, 35. How
men of their learning and ability could bring them
selves to propound such harsh and frigid interpre
tations (manifestly devised for the nonce), I cannot
conceive ; but sure I am that the mischief done,
and the responsibility incurred by this spirit of rash
innovation is inconceivable, and, if not checked, this
mania is calculated to shake the stability of the
Gospel itself. On the awful subject in question see
the copious Dissertation of Whitby.
Now this perdition, it is added, shall be dirb irpo*
o-toVou tou Kupiou ', which words, from their brevity,
are somewhat obscure, and have been variously iu-

158 2 THESSALONIANS, CHAP. I.
terpreted. The antients and Zanch think they
denote the facility with which men will be judged,
and hint that the cause of condemnation will be in
themselves, as being self-condemned at the first
glance of the presence of the Lord, and (as Bishop
Hopkins says) " blasted by the lightning of his eyes !"
But this interpretation, however ingenious, seems
very harsh. Scarcely more probable is that of Grot.
and others, who take dirb to signify the cause, for uirb
and Trapd ; q. d. " they shall suffer punishments to
be inflicted by the Lord and his divine power." A
sense not a little frigid. And (as Koppe observes)
dirb is never so taken ; the passages adduced by
Grot, being of another kind. No interpretation
bears the stamp of truth but the commonly received
one, which is ably supported by Koppe. He re
marks (after Grot.) that the words are taken from
Is. 2, 10, 19. 131M3 TrtTDI mm -JHB ^BD Gr. dirb irpoir-
wttou rou (pofiou Kugiou Kai a. r. 8. r. i. a. To ir^ocrwirov
rou Kupiou is for 6 Kugioy, by a poetical figure. Aot-a
and ttryfZs, which answers to the Hebr. Tin and pfcO,
are synonymous, and express the majesty of the
Lord. So Theophyl. : ou yap dirAws, aXAa fxerd
So'^Tjy \<ryyos irapea~ri' ouTe tj tio^a auTou dvltryypos, oure
tj \o~yys dtio^os' TouTeo~Tiv, to'y |3acriAeuy SuvaToy otydrjtre-
Tai. The dirb signifies, " far removed from the Lord
and the glorious majesty of his kingdom." See Gen.
4, 14. And this interpretation is plainly supported
by the sense of the passage of Isaiah. That the
wicked and reprobate will pass their miserable ex
istence in quite another place from the habitations
of the accepted, is the perpetual doctrine of Christ
and the Apostles. So Matt. 25, 41. " Depart from
me ye wicked into everlasting fire," &c.
10. orav eA^yj ev8o£ao-0Tjvai — eKei'vyj. It is observed
by Koppe that the members ev8o|ao-6T)vai ev ToTy ay/oiy
auVou and oaupta-orjvai ev 7raVi ToTy 7no-Teooucriv, are
altogether parallel, and to be interpreted one from
the other. At ev8o£. is to be understood toe-Te. It
is, moreover, observed by Koppe, that e'v8o£ao-07jvai

2 THESSALONIANS, CHAP. I. 159
iv tivi 1152 or IMQnn with 1, is often used in tbe
sense, to give glory or praise for any one's happiness
or misery, as being the cause of it. Compare Exod.
14, 4. Ez. 28, 22. Is. 49, 3. ©auptgeo-flai ev tivi (as
Is. 61, 6. Sap. 8, 11.) will be the same. By the ToTy
ayi'oiy auVou and the To?y 7rio-Teuouo-iv, are denoted the
same persons, namely, all those who truly believe
and faithfully obey the Gospel. See 1 Thess. 3, 13.
The sense is : " when, at that day, he shall come to
be glorified in the reward of his faithful disciples,
and to be admired in the exaltation of those who
have believed in him.*
On the sense of the next words oti iirio-reudrj —
iKelv-t], Commentators differ. The most favourite in
terpretation for the last century has been that of
Grot., who, following the Syr., takes eji-jfrTeuorj in a
future sense ; it being (he says) an aorist signifying
a thing which at the time spoken of shall be past.
But that is a very precarious principle ; and in pas
sages of difficulty the Syriac translator has little
weight. Koppe, however (as does also Eisner),
adopts this interpretation, and assigns the following
as the sense : " certa enim evenient tempore isto,
quaecunque vobis de ea re alias jam confirmavimus :"
observing, that ir lo-revtc-Qai is for 7rio-Touo-Qai, or s-io-tov
elvai. But that is a signification which, though oc-
* It is well remarked by Benson, that whilst the saints are de
spised, insulted, and persecuted, Christ is not glorified in them, nor
admired for his regard to them. But, when he shall punish their
persecutors, raise his saints from the dead, deliver them out
of all their troubles, and make them completely glorious and
happy; then shall he be glorious and admirable in the eyes of the
whole world. His veracity, power1, wisdom, and abundant goodness
will then shine out conspicuously. The whole intelligent creation
will then esteem him glorious and admirable, for what he has done
in and for his faithful disciples. Col. 3, 3 & 4. I Joh. 2, 1. &c. with
which compare Is. 14, 23. Wisd. 5, I. &c. So Theophyl. observes,
that the Lord's glory in this is theirs, and theirs is His, since he is
glorified in the glorifying of his saints. Moreover, when those are
brought forward who suffer torments inflicted for the purpose of
inducing them to apostatize from the faith, and did not apostatize,
then their glory and the Lord's will be shown."

160 2 THESSALONIANS, CHAP.. I.
curring in the Classical writes, is rarely found in the
Scriptural ones. I see no reason to deviate from the
construction and sense of the passage laid down by
the antients, and adopted by most modern interpre
ters, who take e'v rjj Tjppa eWvyj, as put, per trajec-
tionem, as Rom 2,' 12 & 16., and to be united with
orav eAQy; and explained, " the day of judgment ;"
which sense is confirmed by 2, 2. Benson has
rightly seen that at the words otj iirio-revdrj — up2y
must be supplied, " and in you particularly." This
is required by the up*y following. Theophyl. (from
Chrys.) paraphrases thus : ®aufxao-bf\o-erai b ©eoy ev
rji i\\xepa eKei'vyj, Sjo'tj to Kvjpuyfj,a Tjpov Kai o Xoyoy iirio--
tcu9tj 7rap' ufxwv, Toureo-rt, titori ufxeis eirio-reuo-are, Kai
d^lous eauTouy Ttov ayaQtov eKei'vtov iir oit)o- are, Ttov totc
tiitiofxevwv ToTy Trio-ToTy. The sense may be thus ex
pressed: "because our testimony among you to the
truth of the Gospel of Christ had been believed; and
the practice suitable thereto observed."
11. eiy o Kai — ev Suvapi. The eiy o is not (as Koppe
tells us) a mere particle of transition, but it rather
signifies in order to which; q. d. "And in order
that he may be thus glorified and held out to admir
ation in you, we constantly offer up prayers for you."
The irep) is for uVeg, in behalf of; as Luke 4, 38.
Joh. 17, 9. Eph. 6, 18. Col. 1, 3.
Iva ufxas a^itoo-vj TT)y KATjceouy o ©eoy Tjpov.
The words are variously interpreted. The re
cent Commentators, as Koppe and Rosenm., ren
der simply : " that God would make you partakers
of, give you this blessing of eternal felicity promised
in the Gospel.* And certainly this must, upon the
whole, have been the Apostle's meaning ; yet it is
better to keep more close to the words and the literal
sense. Schleus. 1, 251. renders thus: " ut vos dig-
nos reddat Christianas religionis sectatores, vel dig-
nos qui potiamini futura. Christianorum felicitate."
, * And so Benson, who observes (from Vorst. and Zanch) that
KXhireiDs is put, by metonomy, for the glory and felicity to which
they were called.

2 THESSALONIANS, CHAP. I. l6l
But I see not how this sense can be elicited from the
words. I prefer the common interpretation, "treat
or account you as worthy." The Ktojo-. does not so
much denote the felicity itself as that which leads to
it : for I agree with Chrys. and the other antient
Commentators (and, of the moderns, Est.), that it
signifies what is by Theologians termed the calling
of perseverance, or effectual calling. So Theophyl.:
kXtjo-iv ouv ivrauQa Aeyet, ttjv Bid twv irpdfcewv /3e$aiou-
pVTjv, TjTiy Kai Kogi'toy ka^q-is io-riv, w<rirep Ka) jtj'o-t jy
Kuplws "*] efxirpUKros.
The words following Kai irAYipwo-y — Suvapi, are
not a little obscure, and have been variously inter
preted. They may be best understood by being
taken as explanatory of the preceding (so Theophyl.:
TauTTjv, Qyo-i, ttjv ir a^o-iv Aeyw) ; and hence we must
reject the interpretation of Noesselt and Rosenm.,
" perficiat virtute (sua.) benevolentiam (vestram)
et liberalitatem a fide profectam." The context
shows (as Benson observes) that the ayaQtoo-uvTjy does
not relate to their benevolence to other men, but
God's goodness to them. See Matt. 11, 26. Luke
12, 32. Eph. 1, 5 & 9- Is. 53, 10. Besides, the con
struction of the sentence will not permit that inter
pretation. Koppe, who minutely discusses the
words, acknowledges that both grammatical pro
priety, and the common usage of language require
that eu'SoKi'av ayafltoo-uvTjy (as being, a phrase synony
mous with ^agjVoy) should be referred to God; and
epyov irlo-rews be taken of the effect of this ayaStoo-JvTj
®eou, and irAi)pouv, be variously rendered, according
to the diversity of signification in a^aStoo-o'vTj and
irlo-ris. He then lays down the construction and
sense thus : irAi\pwo-r\ (sc. e'v ufxlv) irao-. euti. dyaQ. sum-
md sud benignitate vos amplectatur (Schol. Graec.
fl-XTjptoVif) Trdtrav ayaOTjv (3ou?ojvv eiy opty 6 ©eoy, contra
vero TrtojgtoVr/ epyov irlo-rews, fidem in vobis sud vi ex-
citatam servet, alat, augeat. And so Zanch. The
whole is very well paraphrased by Benson thus :
VOL. VIII. M

162 2 THESSALONIANS, CHAP. I. II.
" that he would, by his mighty power, carry on and
complete all the kind designs of his goodness ; and
particularly that he would complete your patience
under afflictions, as well as every other part of holi
ness ; that great work, which is the proper fruit of
your faith."
12. oVtoy ivtio^ao-Qfj to o'vop* too Kupiou Tjpov 'I. X.
ev ufxij. Koppe takes e'vSo£. ev tivi as at ver. 10. ;
and he thinks that Kai up?y ev auTtp is synonymous
with evtio^do-^-i) iv upv just before, only inversely pro
pounded ; q. d. " Ilia ipsa, quam turn nacturi estis,
felicitas, et Christo et vobis laudi erit atque honori."
But this is very harsh and precarious. It has been
well observed by Crell., that the Apostle subjoins
the first cause of the thing wished, and which im
pelled him to wish and pray.
It has been debated whether the Apostle is speak-.
ing of the name of Christ being glorified in them,
and they in him in this world, or at the day of judg
ment? or both? But all these opinions are liable
to objection. The best founded interpretation seems
to be that of Chrys., Theophyl. and other antients,
and which is embraced by Benson, namely, that
Christ might be glorified in them in this life, and
they in him at the last day. This, too, is the view
taken by Crell. who has sifted the sense of the whole
verse with his usual minute diligence.
By the name of Christ (as Benson observes) is
here, as often, meant his religion and Gospel. See
more in Benson.

CHAP. II.
Verse 1. Having before mentioned the coming of
our Lord Jesus Christ, the Apostle here gently slides
into the main design of this Epistle ; which was to
rectify a mistake that had been spread among the
Christians at Thessalonica, either by some weak, or
designing persons viz. " That the day of the Lord

2 THESSALONIANS, CHAP. II. 163
was then.just at hand." And to procure regard to
that assertion, they had insinuated that St. Paul had
had it revealed to him ; and that he had intimated as
much, either by word of mouth, or by epistle. He
now assures the Thessalonians, that he had had no
such revelation ; and that he had neither said, nor
designed to insinuate, any such thing. On the
contrary, he had formerly told them, and now re
peats it, that a grand apostacy was first to happen ;
and that the man of sin would first appear, and
delude many. And, having thus warned them, he
hoped that neither this mistake, nor any thing else,
would so stagger them as to cause them to throw off
Christianity, and endanger their final acceptance
with God. (Benson.)
1. ipwrwfxev tie upty, dtieAfyo) uirep rrlsirapouo'lasT. K.
tj. I cannot think that uirep is well rendered by
Beza, Pise, and our English translators, as if it were
a formula of solemn adjuration. Greatly preferable
is the interpretation of Camer., Hamm., Grot., Vi-
tringa, Doddr., Benson, and almost all recent Com
mentators, who take it for 7rapa, respecting, which
yields an unexceptionable sense.
1. Kai TjpoV e7ri<rovayi£oy7Jy iir aurbv. The best com
ment on this passage may be derived from 1 Thess. 4,
16 & 17. where see the note. With respect to Tijy
n-apouo-j'ay too Kupiou, it is by the best Commentators,
antient and modern, understood of the advent of
Christ to judgment. Some indeed take it of his ad
vent to the destruction of Jerusalem ; but this can
not well be the sense here. See the instructive note
of Benson.
2. eiy rb pj rayiws o-aAeuQ^vai ufxds dirb rou vols,
p 9. The word o-aAeueo-Qai signifies properly, to be
moved as a wave of the sea, or to be tossed by waves.
It is, however, applied to shaking of any kind,
both physical and metaphorical. So Arrian Epict.
3, 26. (cited by Wets.), pj diroo-aAeueo-&ai Sid tojv
o-otpio-fxdrwv. Here dirb rou vols being added, the
phrase corresponds to the Latin mentis statu detur-
m 2

164 2 THESSALONIANS, CHAP. II.
bari: and Koppe thinks it quite synonymous with
the flpoeTo-8ai following. Now the pjre £poe?o-9e may
very well be compared with Matt. 24, 6. opoYe p)
opoeio-Qe, i. e. Taoao-o-ao-Se, or 9opu/3eTa-9e. (See Alberti's
Grloss. Grsec.) But there is no reason to confound
both together. The words may be rendered thus :
" that ye be not soon shaken from the hitherto
settled persuasion of your minds, nor be thrown
into unreasonable perturbation." The rayews seems
to be levelled at some who had been soon thus
shaken. They possibly thought (Benson observes)
that Christ would come in a few months, weeks, or
days. And it was of very great moment to rectify
that mistake, lest they should apprehend Christ
would never come, or that his religion deserved no
regard, when they found that he did not come so
speedily as they expected."
2. pjTe 8toc irveufxaros, fx^re Sia Aoyou, pjTe Si' iiri<rro-
XTjy to. 8. tj'. The irveufx. is explained by some, as
Vatab., Pise, Vorst., Beza, and Koppe, as denoting
one who pretends to a spiritual gift, namely, of pro
phecy. Most others, both antient and modern, take
it to mean a prophecy purporting to be dictated by
the spirit. The Xo'you is understood by Theophyl.
of viva voce instruction. But this seems too formal
and harsh. I am inclined to think with Grot, and
Koppe, that there is an hypozeugma, and that the
Ao'you and eirio-roArjs are connected, and the toy oY
Tjpov is to be referred to both, as "Aoyov and ypdfxfxara
in Pol}b. 4, 24. The former, it should seem, refers
to something asserted to have been said by Paul ;
the second, to a letter purporting to have been
written by him. On this passage see the instructive
note of Dr. Benson. It is probable from hence that
there were then persons guilty of each of the three
above mentioned impostures ; and the two last, it
has been supposed, had already been practised in the
case of the Apostle. We have not, indeed, infor
mation sufficient to enable us to form any decided
opinion ; but the carrying, or reporting, pretended

2 THESSALONIANS, CHAP. II. 165
verbal orders, or messages, probably had happened ;
and as the forging of letters was not uncommon in
these corrupt times, the Apostle might have reason
to fear it, and therefore provided against it. Indeed
we may perceive in the case of all his other Epistles
a great caution in this respect ; though he no where
hints at any probable imposture. I would, moreover,
observe, that it is not impossible impositions as to
the day of the Lord being near at hand might have
been practised by some, from the same mistaken
motives as have produced the pious frauds of the
Romish church.
3. pj Tjy up<y i£airarrjo-y} — rpoirov, sub. opaVe, " See
that no man deceive you by these or by any other
means whatsoever." "Otj idv p) exflyj tj' diroo-rao-la
ttqwtov. -The phraseology is extremely brief ; and
something must be supplied. Rosenm. proposes the
following : "Oti ou pj irapaylverai d tou XpierTou Tj'ppa,
e'av p irporepov eA^Tj tj' diroo-Tacria.
There is unquestionably no passage in the New Testament that
has so much and so vainly exercised the learning and ingenuity of
Commentators as this most obscure prediction respecting the 6
av'BpbJTros rijs afiaprlas the man of sin, to detail and review all the
various opinions on which would be beyond the compass of an an
notation, and would require a pamphlet of no very slender dimen
sions. To me it appears to be a prophecy, and as much defying all
attempts at any satisfactory determination of its sense as any in the
Apocalypse. Such being the case, I shall content myself with de
tailing and reviewing the principal opinions, referring my readers
to Whitby, Benson, Mede, Newton, and Koppe. And, considering
the uncertainty of the subject, and the variety of opinions, I cannot
attempt to form any regular exegesis.
The various hypotheses that have been hazarded may very well
be distributed into two classes; l.That of those Commentators
who interpret the words of something which was speedily to happen,
and did happen, in the course of a comparatively short period ; as,
for instance, those who understand them of the destruction of Je
rusalem, and take the apostacy to denote that which Ecclesiastical
history informs us did take place before that event, especially among
the Jewish Christians, through prejudices in favour of the perpetuity
of the Mosaic law, or an expectation of the temporal kingdom of
the Messiah, or the fear of persecution. And Vitringa shows that
a great apostacy prevailed in the Christian church between the days
of Nero and Trajan. Of this, too, Whitby understands it : or the
apostacy may (he thinks) mean the revolt from the Romans: which,

,166 2 THESSALONIANS, CHAP. II.
however, can by no means be admitted; though it has been adopted
by Schoetlg., who thinks that by the man of sin is meant the Pha
risees and Rabbins, the instigators to that rebellion. But this latter
hypothesis is liable to numerous objections, and the former, though
the more probable, cannot be the true opinion, since the strong
expressions which follow are inapplicable, or rather inexplicable,
on that hypothesis. Nor even does Lightfoot's hypothesis, which
unites both the above, seem to be at all more tenable, as one event
followed the other. Hammond, with his usual bias towards his
favourite hypothesis, explains the awotrraaia of the defection of
the Gnostics, effected by the arts of the heresiarch Simon Magus,
whom he supposes to be the man of sin, understanding, too, the
day of the Lord, of the destruction of Jerusalem. But it appears
from Euseb., that Simon died some years before the destruction of
Jerusalem ; and there is no evidence to prove that the Gnostics
subsisted as a sect, and still less that they preached at so early a
period. See Tittmann's able Tract de vestigiis Gnosticorum, in
N. T. Grot, takes Caius Caesar to be meant by the man of sin ;
and the apostacy he understands of his impiety and abominable
wickedness. (See the note of Grot.) But this is too improbable to
deserve any attention. Wets, understands the apostacy of the re
bellion and slaughter of the three Princes who, before Vespasian,
had been proclaimed by the Roman Emperors : and he takes the
man of sin to have been Titus and the Flavian house ! But this
hypothesis is as little entitled to notice as the last.* Far more
attention is due to the opinion of Koppe, who, after a long and able
review of the principal hypothesis in a copious Excursus, proposes
his own, which is thus detailed by Rosenm. : " Koppe omnem, quae
sequitur, impietatis descriptionem ex loco Dan. 11 5, 6. repetitam
esse statuit. Utram vero Apostolus ipse hunc omnem Prophetae
locum ad prodigia regnum Messiae prcegressura loco nostro primus
accommodaverit, an vero ex eodem, jam antea aliud gentis Judaicae
oraculum (non aliud quidem libris sacris comprehensum, sed inter
Judaeos tamen notissimum), conflatum, hocque ipsum ab Apostolo
demum ad suam.rem accommodatum fuerit, certo sibi non liquere fa-
tetur, probabilis tamen posterius existimat, quum quae in magna alias,
locorum Danielis et nostri similitudine, negari non potest in non-
nullis dissimilitudo, ex hac ratione facilius intelligi et explicari posse
videatur. (Ad locum Danielis respexisse Apostolum, a verosimili
haud abhorret ; reliqua vero conjecturis nituntur.) Ex hac igitur
hypothesi admonet Apostolus Christianos suos de eo, quod jam ali
unde maxime ex ipsis V. T. oraculis edo'cti erant, non posse diem

* Noesselt and Rosenm. interpret the airoaraaia of the sedition
of the Jews, and their insurrection against the Roman government.
An hypothesis nearly the same with that of Whitby, Hamm., and
Schoettg., and which is supported with the usual ability of those
eminent writers ; but it may suffice to refer the reader to Rosen-
muller's note.

2 THESSALONIANS, CHAP. II. l6j
ilium, quern tam anxie expectarent, adesse, nisi errores, vitia,
calamitates denique insignes in oraculis istis praedicta antea venis-
sent ; deinde vero, quam insignem quandam errorum et improbita-
tis contagionem, jam turn gliscere, parti m inter Thessalonicenses,
partini in cseteris ecclesiis Paulus animadverteret, ipse adventum
Christi, etsi non illico futurum, tamen etiam non longe remotum et
optans et facile sperans, hanc ipsam improbitatem ad singularis
istius praedictae impietatis initia referre non dubitat, ejusdem tamen
incrementa ante Christi adventum multo adhuc majora magisque
tremenda fore praevidet et comminatur." It is not improbable that
the Apostle had the passage of Daniel in mind (as was the opinion of
the early Commentators), but (as Rosenm. observes) the other
parts of the hypothesis rest upon mere conjecture.
The above opinions are all evidently too limited. To me, it
appears, that the whole portion is a prophecy proceeding from direct
revelation from God, or Jesus Christ, and perhaps not fully under
stood by the Apostle himself, nor meant to be understood by any,
till its accomplishment, which was to be by no means speedy, but
gradual. Hence the antient Commentators had less chance than
ourselves of discovering its real import. Much perplexed with
it they were, but shewed their usual sagacity and prudence, by
supposing the prophecy to be one of distant accomplishment (for
they understood, by the day of the Lord, the day of Judgment : and
the incoaraoia, and man of sin, they considered as equivalent to
Antichrist in the Apocalypse, who, they supposed, would not arise
till after the destruction of the Roman Empire. And so Benson),
and therefore not to be fully comprehended before its completion.
Upon the whole, I find no interpretation which I can adopt, though
I acknowledge there is much to countenance that of many moderns,
as Mede, Benson, Doddr., Mackn., and most Protestant Commen
tators, who take the whole to have reference to the odious usurpa
tions of the Roman Pontiffs, and the abominable corruptions of the
Romish Church. Now, the idiom, by which a series of persons
filling an office are spoken of as one, is well known, and satisfactorily
established by the Commentators in Ioc, and Bp. Newton on the
Prophecies, Diss. 22. Thus the airoaraola will signify the defec
tion and usurpation of the man of sin, who placed himself in the
temple of God for forty-two months, i. e. 1,260 years. See Rev. 11,
2. This great adversary of the Church is rightly regarded by the
antients as the same with the Antichrist of Apoc. 13., who is there
predicted as arising/rom ihe Church.
My limits will not permit me to enlarge further on this interpre
tation, but the reader is referred to the masterly Dissertations of
Mede and Benson, and also the Annotations of the latter. Few (I
think) can rise from a perusal of those excellent Tracts, without
feeling that the points of resemblance between the apostacy of the
man of sin, &c, and various well known traits of the Romish
Church, are such as not a little to countenance the interpretation
in question.
In briefly explaining the phraseology of the following verses it is
impossible for me to state the various expositions of words and

168 2 THESSALONIANS, CHAP. II.
phrases according to the various views taken of the general scope of
the whole passage. I must, therefore, content myself with chiefly
detailing such as are adapted to the last mentioned, as being the
most common and probably as true an interpretation as any other.
4. 6 dvr iiceipvoy Kai uirepaipofxevos iir) irdvra Aeyofxe-
vov ©eov tj o-e$ao-fxa. In the o avriK., a term often
used of one who is in opposition to, and at variance
with, God and his people (as Is. 46, 6., Phil. 1, 28.,
1 Tim. 6, 14.) ; there seems to be an allusion to him
who is called Antichrist in the Apocalypse. And
such is the opinion of several eminent Commentators,
antient and modern.
4. i-rr) irdvra Aeyofxevov ©eov. i. e. (as Benson ex
plains) any one that is truly called God, to whom
the name of God can be justly applied. Se0ao-p*
simply denotes an object of veneration, and is
properly applicable to a God (as Acts 17, 23., Wisd.
14, 20., II, 17. See Schleus. Lex.), but was also used
of Emperors and Kings, considered by the Oriental
nations as God's vicegerents on earth. Benson and
others think that by tov Aeyofj-evov ©eov is meant,
magistrates, called Gods, in Ps. 82, 6. ; and that
o-e0ao-pi is meant especially of the Roman Emperor;
as appears from its affinity to Sej3ao-Toy, Augustus,
the name given to the Cesars.
How closely this corresponds to the conduct of the
Roman Pontiffs, every attentive reader of History,
Ecclesiastical or Civil, must perceive. It is well
observed by Doddr., that if this be not applicable to
that, it is difficult to say who there ever has been, or
can be, to whom it should belong.
4. wo~re aurov eiy tov vaov tou ©eou — ©eo'y. His
sitting in the temple of God must, according to the
most natural interpretation of the words, import his
ruling and presiding there, and arrogating authority
in things spiritual as well as temporal.* How
* "It was (says Benson) the opinion of Jerome, Chrys., GScumen.,
Theophyl., and other of the antients, that by the temple of God,
the Apostle meant, not the temple of Jerusalem, but the Christian
Church." Theodoret says, " The Apostle has called the [Christian]

2 THESSALONIANS, CHAP. II. 169
strikingly this trait corresponds to the Roman Pon
tificate it is needless to remark.
5. ou fxvr\fxoveuere otj, ctj tov ?rpoy up2y, raura eAeyov
upv. These words show that the Apostle had
before, viva voce, made the Thessalonians acquainted
with this prophecy : and hence we may account for
the brevity, and consequent obscurity, of this
passage, which was evidently intended by the Apos
tle for the Thessalonians only. Benson remarks on
the propriety with which the Apostle here uses the
singular number ; since this was doubtless revealed
to him only, and not to Silvanus and Timothy.
6. Ka) vov ro Kare%ov — Katpw, " Ye know what is
now the obstruction to his appearing openly, as he
will do at his own proper season. (Benson.) By the
to Kareyov, and the 6 Kareyov, at ver. 7-, many under
stand, the Roman Emperor; q. d. " he that holdeth
the reins of empire." But Benson thinks this does
not well agree with the context, nor with the ro
Kareyav here. I agree with him that the best inter
pretation is that of our common Version, " what
withholdeth ; " which Chrys., and the antients, as
well as most moderns, understand (not without
reason) of the Roman Empire. So that, in fact,
both interpretations come to the same thing. Chrys.
(and after him others) first perceived the true reason
for the obscurity of the wording, namely, a wish not
to offend, or give umbrage to the higher powers, by
speaking openly and freely of the downfall of the
Roman Empire.
Churches the temple of God, in which the man of sin will, by vio
lence, seize the supremacy ; endeavouring to show that he himself
is a God." To confirm this interpretation, it may be remarked, that
in other texts of the N. T., the Christian Church is called the
temple of God, or compared to a temple. 1 Cor. 3, 9., 16, 1?., and
6, 19., 2 Cor. 6, 16., Eph. 2, 20, 21 and 22., 1 Tim. 3, 15., Hebr.
3, 6., 1 Pet. 2, 5., Rev. 3, 12. Benson also well defends the reading
lis Qebv,, which words are omitted in several |antient MSS,,
Versions, and Fathers ; while others read d>s on kan Bebs, or its av
i\ debs ; observing, that the antients could not see the beauty and
propriety of it, as we, who have lived to see the accomplishment,
may easily do.

170 2 THESSALONIANS, CHAP. II.
The e'v eauTou /caigaJ Mackn. explains, " the season
fittest for his usurping and exercising that sinful de
structive tyranny in the Church, on account of
which he is termed the man qf sin, and the son of
perdition." 7- to yap po-TTjgiov t^'Stj eVe§ye?Tai r. a., " For this
mystery of iniquity (or this secret principle of ini
quity) doth already operate (secretly). Only there
is one that obstructs, and will do so till he be re
moved." Austin de Civ. D. L. 20, 1Q. has the fol
lowing remarkable words : " Some understand the
Ka) vuv rb Kareyjav o'ltiare and the to po-TTj'giov tjStj Karep-
yeirai, of wicked and hypocritical persons in the
Church, till they come to such a number as to make
a great people for Antichrist : and that this is the
mystery of iniquity, because it is as yet a secret."
On the mystery of iniquity's working, though more
secretly, in the days of the Apostles, compare Matt.
24, 4, 24, &c. Acts 15, 1 and 24. and 20, 29. Rom.
16, 17 and 18. 1 Cor. 15, 12. 2 Cor. 11, 3, 13, &c.
Gal. 2, 4 and 3, 1. Col. 2, 18. 1 Thess. 3, 11 and 12.
2 Thess. 3, 6, &c. 1 Tim. 1, 19 and 20. 2 Tim. 2, 16.
&c. and 3, 6, &c. and 4, 3 and 4. Tit. 1, 19, &c.
Hebr. 3, 11, &c. and 10, 25 and 35. James 2, 1, &c.
14, &c. and 4, 1, &c. and 5, 9. 2 Pet. 2, 1, &c. 1 Joh.
2, 18 and 19- and 4, 1, 2 and 3. 2 Joh. ver. 7, &c.
3 Joh. ver. 9, 10 and 11. Jude, ver. 3, &c. Rev. c. 2
and 3. (Benson.) I would, however, (with Doddr.)
understand this of the antichristian spirit which be
gan to work in the Christian Church then, in the
pride and ambition of some ministers, the factious
temper of some Christians, the corruption of many
Christian doctrines, the imposing unauthorized seve
nties, the worship of angels, &c. of all which things
the Papacy availed itself for acquiring and exercising
its iniquitous dominion. Bishop Newton maintains
that the foundations of Popery were laid in the
Apostle's days, but the superstructure was raised by
degrees. 7. eojy c'k pVou yevt\rai. Here Chrys. (as cited by

2 THESSALONIANS, CHAP. II. 171
Benson) annotates : " When the Roman empire shall
be taken out of the way, then shall the man of sin
come. — When that shall be overthrown, he shall in
vade the vacant [seat of] empire, and attempt the
empire both of men and of God." " How surprising
(says Benson) are these words ! How remarkably
plain and express ! Can any thing be said more
clearly even now, after this signal event has taken
place ?"
8. Kai to'tc diroKaAu<p^o-erai 6 avopy. The Apos
tle's principal design, ver. 3 — 12. is not to give a de
scription of things then existing; but a prediction of
some remarkable4/«f'ttre events. When the obstruct
ing power is taken away, then it shall no longer be
a mystery of iniquity, or operate secretly ; but then
shall that wicked one be openly and publicly re
vealed. (Benson.)
The words o 6 Kupioy — auTou, Benson thinks, ought
to be put into a parenthesis. Which certainly clears
the connection, and indeed they are in some measure
parenthetical. They may be rendered : " When,
however, the Lord will destroy with the breath of
his mouth, bring to nought at his glorious appear
ance." To3 irveufxari tou o-To'p*Toy. These words ad
mit of several senses, none of them inapplicable.
Some Commentators take them to mean the word, or
Gospel ; and the eVi<paveia TTjy irapouo-las, the preach
ing of it in full glory. Others, the gradual consump
tion of this wicked one by the preaching of the
Gospel, and his final abolition at the last advent of
Christ. But such a sense cannot well be elicited
from the words. Benson (I think) rightly maintains
that both these clauses relate to one and the same
event ; 1. the ease with which Christ will destroy the
man of sin (so Ps. 33, 6—9- Job. 4, 9- Is. 11, 4.
" slaying the wicked with the breath of his lips) : 2.
the time when he will effect it.'' Others explain :
" quasi solo afflatu ;" since with such the Divine
power can consign men to death and destruction.
And Wets, compares Plaut. Mil. Gl. 1, 1, 16.

172 2 THESSALONIANS,' CHAP. II.
Quojus tu legiones difnavasti spiritu quasi ventus
folia. See also Wetstein's Rabbinical examples. The
sense is the same ; but though the latter is the more
poetical and elegant figure, yet it is perhaps the less
true one.
8. avaXcoVei and KaTagyTjo-ei are nearly synony
mous. Ttj iirityavela TTjy irapoucrias aurou. Some
render this : " with or by the brightness," &c.
Others (as Benson), " at the brightness, &c. de
stroy him." But this is not permitted by the anti
thesis, and far less elegant ; though the difference in
the sense is not so great. All seem agreed that the
eirttyavela TTjy irapoucrias aurou is for Trapoucrla iirKpdvrjs,
glorious and splendid appearance. The term eVupa-
vela is often employed by the Classical writers to de
note any Divine Majesty ; and is applied in the
New Testament to Christ's advent in the flesh ; also
to his second advent at the destruction of Jerusalem.
But is especially suitable (as here) to his final advent
to judgment. See Benson.
9. ou itrriv tj Trapouffia — repaert 4/euSouy. The ou is to be
referred to the more remote antecedent b avopy, not
the nearer one auVou ; the preceding sentence being
parenthetical. Kar' ivepyelav rou %aravd, " under
the working of Satan; accompanied with Satanic
and diabolical working." 'E«tti, " is to be." 'Ev Trdo-t]
tiuvdfxei, Ka) o-Tjpi'oiy, Ka) repacri i[/eu'8ouy. Some under
stand this of divers kinds of miracles. But this is
liable to many objections, which are stated by
several Commentators, especially Benson, accord-
cording to the view in which it is considered." He
apprehends that the same miracle may be called by
the one or the other cf these names, according to
the view in which it is considered. " By Suvapy
(says he) I understand a miracle, as it is the effect
of an extraordinary or divine power : by o-Tjp7ov may
be meant a miracle, as it is a proof (or sign) of a
prophetic or extraordinary mission : by Te'pay, a mi
racle, as it excites wonder, or admiration, in the
person upon whom it is worked, or in the specta
tor." This would, however, seem refinincr too much.

2 THESSALONIANS, CHAP. II. 173
Neither, however, can I think that there are meant
three different sorts of miracles. To me it seems
that e'v Suvapj eo-Taj has the general sense, " shall be
accompanied with miracles, or pretended miraculous
powers." And then the words Ka) o-Tjpi'ojy Kaj Tegao-i
•vf/euSouy are (I think) exegetical of the preceding (Ka)
signifying even), and represent the species of mira
cles : and the 4>eu'8oy, which has the force of an ad
jective, denotes that both shall be fictitious. So
Rom. 15, 9- iv Suvapj o-Tjpi'cov Kai reqdrwv. The two
words are usually employed together in the New
Testament, like the Hebr. mnOE and mnN ; as Matt.
24, 24. Mark 13, 22. Joh. 4, 48. and elsewhere.
How applicable this also is to the fictitious miracles
of the Church of Rome (which are even at the pre
sent period asserted by her advocates with a degree
of extravagance and effrontery never exceeded even
in the darkest ages) it is almost needless to remark.
10. Kai ev TrdtT'f\ dyaTry TTjy aSiKiay ev T0?y diroAAUfxe-
voiy, "and by every unrighteous deceit and impos
ture ;" the genitive of the substantive being for an
adjective ; a very common idiom. 'Ev, among. By
the diroAAufx. Benson understands " such as are lost to
all sense of virtue and piety, or the desperately and
incorrigibly wicked. It is opposed (he observes) to
the saved or reformed, 1 Cor. 1, 18. 2 Cor. 2, 15.
and 4, 3. But this is going too far. It seems to
signify, " by the wretched victims of their deceit."
'Avfl' wv ttjv aya7TT)V — auVouy. The av9' o5v (which, as
Grot, observes, is a formula denoting that something
is inflicted as a punishment, or conferred as a recom
pense) carries with it an ellipsis, which may be thus
supplied: "and a prey, they will be to such delu
sions, because," &c. The phrase aycwrTjv T»]y aXTjflei'ay
ouk e8e|aTo is a very unusual (and perhaps Hebraic)
one, on whose sense the Commentators differ. Grot.
renders : " they have not received the blessed truth
made known to us by the Gospel." But this sense
cannot be elicited from the words, which are better
explained by most Interpreters, " they did not care

174 2 THESSALONIANS, CHAP. II.
to receive the truth." There seems to be a blending
of two phrases together : " they did not love the
truth, and they would not receive it." There is, too
(as Beza and Benson think), a meiosis. As to the
sense assigned by some, " they will profess the
truth, but not love it (as Tim. 3. 5.) ;" though well
suited to the persons in question, it seems very pre
carious. 10. eiy to <rco0Tjvaj, Benson renders : " though it
would have been their everlasting salvation.
11. Kaj Sia touto, " and for this cause ;" i. e. be
cause they have not had any love of the truth. For,
as Benson observes, there is no effectual preservative
from fatal error but the sincere love of truth and
virtue. Uifx^ei auVoTy evepyejav irAdvys, i. e. "God
will permit error to work its dire effects among
them." For, as all the best Commentators antient
and modern are agreed, we are here to resort to that
idiom by which God is figuratively said to do a thing
which he only permits to be done. So Theophyl. :
7rep|/ej dvr) tou irapay^wpycrei aurov e^6e?v. " Thus
(adds he) as they first rejected the truth, so then
God leaves them, and error prevails over them." So
Benson : " God leaves wicked men to their own
choice, and turns their sin into their punishment."
11. eiy rb irio-reuo-ai aurobs rw ¦vJ/eu'Sei, " so that they
believe the lie (put upon them)." Ely denotes, not
the final cause, but the effect. By the \f/eu'8. Mackn,
would understand transubstantiation. But it should
seem to be meant, in a general way, of the whole
system of falsehood promulgated by the man of sin,
and his adherents ; though it is true, transubstantia
tion is the fundamental " lie" from which have pro
ceeded most others of the Romish Church.
12. i'va KpiQwo-i irdvres — aSiKia. The best Commen
tators are agreed, that i'va is here (as very often)
eventual ; " So that they may all be condemned ;"
(Kpiv. for KaraKp.) The damned of our Common Ver
sion means no more ; an use of the word which is
well illustrated from one of our old writers by the

2 THESSALONIANS, CHAP. II. 175
learned Dr. Maltby, in the note to the second volume
of his eloquent and masterly Sermons. In the same
manner Theophyl. explains as follows : ouk e?7rev i'va
KoAao-Qwo-i, aXXa KaraKgiQwo-i, wo- re ehai auVooy avawo-
XoyTjTouy. Yet this condemnation necessarily carries
with it the idea of punishment both in this world and
the next: for such mischievous delusions lead to
both. On the opposition between aArfieia and aSjKi'a see
the note on ver. 10. By having pleasure in wicked
ness is meant, complacently dwelling upon such false
doctrines as foster error, and encourage vice. Dr.
Doddridge here supposes this to be levelled against
the gainful frauds of the Romish priests, who impose
on the people known delusions, merely out of regard
to secular interest. But I fear that to others also, the
words of St. Peter (respecting Balaam) may be too
applicable : " He loved the wages of unrighteous
ness." 13. »jpry 8e — eraiTTjpiav. The Apostle had said at
1, 3. " We ought to give thanks unto God always for
you, brethren," &c. Having, since that, assured
them of Christ's coming, to destroy the wicked, and
make happy the righteous ; and that the day of the
Lord would not come till there had been a dreadful
apostacy in the Christian Church, and the man of sin
be revealed ; he repeats his kind commendations of
the Thessalonians, and says again, " We ought to
give thanks unto God always for you, brethren? &c.
(Benson.) The sense is : " We are bound to give perpetual
thanks to God for you ("namely, that it is not the
case with you, but) that God hath, from the begin-
ing, chosen you to salvation," &c. I see not any
grounds for rendering air dpyjjs, as do some recent
Commentators, inter primos ; a sense unauthorized,
and not a little frigid. Other interpretations yet
less probable have been brought forward ; but the
only one that has the stamp of truth is that of the
antients, and almost all the early moderns, who refer

176 2 THESSALONANS, CHAP. II.
it, to the eternal purposes of God, in the election and
calling of the Thessalonians to the Christian faith.
And to this the Apostle frequently alludes at the
commencement of his Epistles to Gentile Churches.
The passage is well paraphrased by Theophyl. (from
Chrysos.) thus : 8ia touto euyapnrrou\xev, oti i^eAe^aro
u'fxds o ©eoy, Kai irpowpio-ev eiy o-eoTTjpi'av, a^i'ooy STj^aSTj
irpoyvous. See Benson.
The ev ayiaerpp — aXTjQeiay, I think, points out the
means by which this is to be effected ; ev signifying
1, by. The following may be supplied: "(and
which will be effected) by the sanctification of the
Holy Spirit, and by a faith in the truth (as especially
promotive of it.)" By the irlo-rei aATjOeiay, Benson
says, is meant such a belief of truth as shall produce
moral obedience ; referring to 1 Pet. 1, 22. Joh. 17,
17- Acts 15, 9. But this seems too precarious. All
I would venture to infer is, (what the antient Com
mentators tell us) that these words have reference
to the separate parts allotted to God and to man in
the business of human salvation. See the note on
Phil. 2, 13. I cannot touch on the many varieties of
interpretation to be found among the Commentators
on the present passage, yet I must not omit to enter
my protest against that license by which Mackn.
and some recent Commentators take irveufx. to mean
no more than the mind, or rational principle ; which
is inconsistent with the strong expression preceding,
ayiao-py IIveu|xaToy.
14. eiy 0 eKaAeo-ev — Xpio-Tou. The eiy 0 (for which
some MSS. read eiy tjv, by emendation,) refers to
the whole foregoing clause, the being sanctified,
&c. " Unto all this God hath called you by our
Gospel, as preached by me." So Theophyl.: eiy
toTov ; eiy to <ra)0Tjvai 81a tou ayiacrpu Kai TTjy irlo-rews.
The words following, eiy 7repi7roiT]o-iv, &c. state the
purpose for which that Gospel was preached, namely,
the obtaining of the glory (i. e. participation in the
glory) of Jesus Christ, i. e. salvation, which is often
represented under the term glory, honour, &c. So

2 THESSALONIANS, CHAP. II. 177
7repi7ro/'Tjo-iy is used in 1 Thess. 5,9. and Hehr. 10, 39.
Some interpret 7repi7r. of life and salvation. But this
is very harsh. It is truly observed by Benson, that
the end of calling men into the Christian Church,
and purifying their souls thereby, is, that they may
obtain the glory which is promised by our Lord
Jesus Clirist, will be conferred by him, and enjoyed
in his presence. See Joh. 14, 3. and 17, 22. Rom. 8,
17 and 18. 1 Thess. 5, 9-
15. apa ouv, dtieAipo), o"TTjKeTe. In the o-TTj'KaTe there
is a military metaphor ; as Gal. 5, 1. 1 Cor. 16, 13.
Phil. 4, 1. STTjKeTe, Kai Kpareire rds irapatioo-eis,
l< stand firm, and hold fast," &c. flapaSdVeiy signi
fies, not traditions in the usual sense, but doctrines,
precepts, and instructions;* as 3, 6. Matt. 15, 2.
1 Cor. 11, 2. Kpareiv, like Kareyew in 1 Cor. 11, 2.
/oai KaoVoy irapetiwKa ufiv, rds 7rapa8oo~eiy Kareyere,
Mark 7, 8., signifies yielding steady obedience to.
The hd Aoyou denotes viva voce instruction ; the 8V
eVio-ToT^y, epistolary ; for the singular will not prove
that the Apostle referred to his former Epistle (as
* Theophyl. here pleads for the authority of tradition in enjoin
ing us to reverence certain articles of faith not contained in Scrip
ture, but. handed down by oral tradition. " Now (observes Ben
son) what does the Church of Rome know by oral tradition, which
we do not know as well without it r" Besides, the tradition fre
quently mentioned and contended for by the Fathers, was not the
oral tradition which the Papists contend for, but the allegorical in
terpretation of particular texts, started at first perhaps by some
persons of note, and handed down/by word or writing, to succeeding
ages. They therefore supposed them to be grounded upon some
passage of Scripture, and not to be such traditions as have no foun
dation there. If one could be equally certain of the truth and au
thenticity of any other Apostolic traditions, as of those contained in
the writings cf the Apostles, undoubtedly they would deserve great
regard. But, after the Apostles had, by Divine illumination,
preached the Christian doctrine ; under the guidance of the same
spirit of truth, they committed to writing the very same doctrine
(or tradition), and that very much with a view to prevent Christians
from being imposed upon by other and false traditions." See also
Mackn. and Whitby, and an able Tract of Dr. Miller, entitled an His
torical view of the Plea of Tradition as maintained in the Church oi
Rome. VOL. VIII. N

178 2 THESSALONIANS, CHAP. II.
Benson supposes) ; oV eVio-ToTojy signifies literally in,
or by, any Epistle, i. e. the former, the present, or
any other that he should hereafter write them.
16, 17- o aya7TT]'o-ay — ev ydpni. It is observed by
Theophyl., that after exhortation comes prayer;
which is really helping them. Ae, autem. The Tjpov
is to be referred to all Christians; q. d. " our com
mon Lord." The force of the sentence is: "I pray
our Lord Jesus Christ and God our Father to," &c.
From hence it is easy to prove the Deity of Christ.
See Lesl. ap. D'Oyley. Kai irdrrjp, " even our Fa
ther ;" as Eph. 1, 3. 4, 6. 5, 20. and often. Koppe
and Rosenm. observe, that the words 6 aya7rvj<ray
Tjpty Kai Scvy are to be conjoined, and rendered " qui
pro suo in %>os favore dat," &c. But this is confound
ing the Oriental and Occidental styles of writing;
which, in the translation of any work of antiquity,
good taste would require us to avoid. Nor do I
agree with those Commentators, that irapaKA. and
eAT. are synonymous with trwr-qplas and euSaipvi'ay.
This sort of interpretation seems, indeed, to shorten
our labour ; but by introducing confusion, it, in
reality, increases it. The two notions are better
kept separate. If any deviation from the common
rendering of the words be thought necessary, I
should propose that Kai be rendered even ; which is
supported by the antients. Thus Theophyl. : Aotiy
urapaKArjcr iv a'twvlav. Uolav tie TauV>jv ; Ttjv iAirltia,
d)T)o-i, tcov fxeAAovrwV auTTj ydp icrriv tj' dveyjtuo-a rds
Kaptilas Tjpov KarairiirTouo-as iv ToTy Treipao-pTy, tj twv
pAXo'vTcov dyaQwv eX7riy. And so Benson : " Their
consolation arose from the hope of everlasting life
and happiness. Tit. 2, 13. 1 Thess. 4, 13, &c. and 5,
11. 1 Pet. 1, 3 and 4. and was therefore called ever
lasting." He also observes, that under the guise of
prayer the Apostle excites their minds by setting be*
fore them the pledges of God's care and providence.
By adding e'v ydpin, he represses all self-compla
cence. 17- TrapaKaAeo-ai — ayaQoS may be rendered, " com-

2 THESSALONIANS, CHAP. II. 179
fort your hearts (as 2 Cor. 1, 4. 7, 6. Eph. 6, 22.
1 Thess. 4, 18. 5, 11.) under all your affliction."
Kai o-TTjp/^ai upxy ev 7raVTi Aoyw Ka) eoyw dyadw. The
sense of these words is (I think) very imperfectly
seen and represented by most modern Commentators
(including Koppe), who take them for e;y 71-avTa Ao'
yov Kaj epyov dyaSov, with this sense, " ut quae recta
sunt ea loquamini et agatis." It should seem that in
this passage the scope of the Apostle is, to represent
the two chief ways by which the love of God, under
the influence of his Word and blessed Spirit, aids us
in this our earthly struggle : 1. by comforting our
hearts under afflictions and persecutions; 2. by sup
porting us amidst all temptations, whether to aban
don true doctrine, or virtuous and holy practice.
On the iraoaKaAeo-ai (which I have just explained)
there is no difference of opinion. That the aya'0o>
refers to both Ao'ya> and epyo>, is clear ; but it must be
modified in the application :* and in the former case
(I think) it must denote sound doctrine, i. e. (as
Koppe says) the aATjoei'a spoken of at ver. 10, as op
posed to the TrAav~i\ and dirdvr\ just after: which is
supported by the authority of Theophyl. (from
Chrys.), who paraphrases and explains thus: <rrr\pl-
|fai ufxds evre tioyfxacriv opQoTy, Kai irpd^etriv dyaQo?s,
wcrre p irapaQepecrQai, p8e Karairlirreiv eVi ToTy crufx-
/3aj'vouo-j* touto eo"Tj 7ragaKAvjo-iy 'O yap eo~TTjpiypvoy,
otrairep av TrdQf), Qeoei yevalws, Ka) ou irapaTpeirerai' tiid
fxev rou rb So'yp* TTjpeiv opSov ireireio-fxevos irep) Ttov pA-
aovtwv fie&alws' tiid tie rou dyadbv 0/ov ep^eJV, yjxipwv otj
ou'^ toy KaKoupyos, aAA' ws ®eou Aetrouoybs irdo-yei.
Most Commentators think the ev "Aoyw is for Sia
Ao'yoo, &c. But this is not necessary. The phrase
literally signifies, " may he support and confirm you-
in the profession of sound doctrine, and in the per
formance of right practice."

N 2

180 ^THESSALONIANS, CHAP. III.

CHAP. HI.
Verse 1. irpno-euyetrbe — op2y. The Apostle, with
his accustomed humility, desires their prayers : but
as the 7repl Tjpov is suspended on an i'va following, I
think it should be rendered, " pray respecting us
that," &c. He does not ask their prayers generally,
or for any worldly blessing, but especially that the
Gospel may, through his means, have free course,
namely, by the removal of the obstacles under which
he then laboured. Or the Tjpov may also include
Silvanus and Timothy, especially as they had assist
ed in planting the Gospel at Thessalonica ; and
this is confirmed by the KaBws irpbs ufxds.
The Ao'yoy tou Kupiou r^eyjfj is well compared by
Koppe with the Hebr. mm' 121 STY1, Ps. 147, 15.
his word runneth very swiftly. I would compare
Eurip. Ion 531. Matth. rpeywv b p0oy av o-oi rdfxd o-tj-
p'veiev av. The sense is, " be speedily transmitted
from region to region." Kai tio^dfarai, " and be
glorified, approve itself to me, and gain acceptance
and faithful fulfilment of its requisitions." For that
also seems to be meant ; and thus in the insertion
KaSaiy Kaj 7rpoy up*y is couched a delicate praise.
Ilpoy, among.
2. Kai i'va puo-(jwfxev dirb rwv droirwv Ka) Trovypwv av-
bpwirwv, "And (in order thereto) that we may be
delivered from (the persecutions and opposition) of,"
&c. On the sense of aT07r. Commentators are not
agreed. Most render it unreasonable ; some, per
verse ; Mackn. (following here, as often, a precari
ous etymology) brutish, (men who have or ought to
have, no place in society.*) Most recent Commen
tators avoid the difficulty by making it synonymous
* This cacoethes etymologisandi has here infected stronger
minds than Macknight. Thus Erasm. : " qui nullo loco conveni
ent, quales sunt haretici." Doddr. : " whom no topics can work
on." Est. : " who wander from place to place, persecuting the
Gospel."

2 THESSALONIANS, CHAP. III. 181
with 7rovTjpajv. But a proper regard to the words
following, ou yap Trdvrwv tj' jriVriy might have taught
them better. Crell. has here been most successful.
He understands it of those " quorum mens prava
est, et judicium corruptum, ac perversum, distor-
tumque ; qui absurde de rebus sentiunt, nee se in
certum veritatis iter, ob contumaciam ac pervicaciam
animi, flecti patiuntur." The s-ovTjg. denotes vicious,
immoral men ; though it may have an adjunct notion
of malignity ; and both dispositions unfit men for the
discerning of the truth.
2. ou yap Trdvrwv tj' ttIo-tis. The sense of these words
is strangely perverted by the recent Commentators,
who render it, " for there are few good men whom
we can safely trust ;" taking ou Trdvrwv for oAi'ytov.
And so Howe, Homberg, Schoettg., Koppe, Ro
senm., and Valpy. But this signification of irltrris is
unprecedented both in the Scriptural and Classical
writers ; and therefore the interpretation must fall to
the ground, which indeed yields a very frigid sense.
Others, as Doddr. and Koppe, take irltrns to denote
integrity and candour. But this yields a miserably
feeble and far-fetched sense. (See also Mackn.) The
same may be said of Benson's version, " for all men
do not embrace the Christian faith, but many oppose
it ;" which both requires a meiosis, and must be
helped out by another sentence ; than which nothing
can be more harsh. I see no reason to abandon the
interpretation of Chrysost. and the other antients,
and also the early moderns, by which the words are
taken in their plain and natural sense, i. e. (as Theo
phyl. explains) " all men do not believe, but the
worthy only." And thus, after discussing at large the
various interpretations, Wolf expounds. The Cal-
vinists, indeed, render : " for faith is not in the
power of all men." And, I confess, this seems most
agreeable to the force of the idiom. I must, how
ever, protest against having the text urged on the
controversy respecting/ree will, &c. ; since it is plain

182 2 THESSALONIANS, CHAP. III.
that the non posse is here, as very often in Scripture,
applied populariter, to moral, not physical, impossi
bility. So Crell. : " Fidei non sunt omnes capaceSj
non per se et natura sua, ; ciim omnes Deus ad ag-
nitionem veritatis pervenire, atque ita salvari cupiat,
omnesque, qui modo non sunt mente capti, natura
sua et credenda intelligere, et praestanda facere, si
modo velint, possint ; sed ob susceptam et acquisi-
tam sponte animi improbitatem ; qua in habitatum
versa, id quod natura sua erat possibile, redditur
quodammodo impossibile. Breviter, facultatem ab
illis removet proximain, ut vocant, non remotam ;
ilia enim voluntatis, haec naturae." And so Dr.
Wells (whose interpretation is here, with great
judgment, adopted by D'Oyley and Mant) : " They
have it not, or cannot attain to it ; forasmuch as by
their wickedness, ill practices, obstinate prejudices,
and the like, they deprive themselves of the same;"
that is, by being droiroi and 7rovTjpoi, they unfit them
selves for the reception of truth.
3. 7rio-Toy tie icrriv b Ko'pioy — irovrjpou. Those Com
mentators who in the preceding verse interpret ttIo--
t is fidelity, here suppose. an antithesis. But it has
been shown that that interpretation is without foun
dation ; and (as Benson observes) " the Apostle often
uses a word in allusion to what he had just been say
ing, and that in a somewhat different sense." Be
sides, 7rio-Toy o Ku'pioy icrri is a frequent formula with
the Apostle ; as 1 Cor. 1, 8 and 9. and 1 Thess. 5,
24. It here signifies: " he will assuredly finish the
good work he hath begun." The sense maybe simply
expressed thus : " And this the Lord will do ; for
he is faithful to his promises ; he will confirm, &c.
£T7joi£ei, " wiH establish you in true doctrine." See
2, 2 and 3. 1 Thess. 3, 3 and 13. Kai <puAa|ei diro rou
7rov>jgou. Here the Commentators are divided in
opinion ; some taking tou 7rovTjpou for a neuter, i. e. evil,
either of calamity, or apostacy : others, for a mascu
line, i. e. the author of evil, Satan. And this is sup
ported by the authority of the antients, and, being

2 THESSALONIANS, CHAP. III. 183
far more agreeable to the context, is (no doubt)
the true interpretation.
4. ireiralbafxev tie iv Kuplw itf bfxds, " Now we trust
in the Lord's protection over you, that what things
we command you, ye both do and will do." Such is
the literal sense. But there is something more to
be attended to than a cursory view would suggest.
The antients, as Chrys. and Theophyl., consider this
and the preceding as representing the co-operation
of divine and human power in working out salvation.
The o-TTjpi'^ei, <j>uAa£ei, and irefrolftafxev iv Kuplw they
refer to the former ; the iroieire and TroiTjVaTe to the
latter. Thus Theophyl. observes : 8e? pv yap to
;rav eVi tov ©eov plirreiv, aAA' ivepyouvras Ka) aurous.
And nearly the same view seems to have been taken
by Benson. But (if I mistake not) it is precarious
and unfounded. Yet there is a certain harshness in
the words ; since to say that he " trusts in the protec
tion of God that they do what he enjoins," would
seem incongruous. The confusion occasioned by
iroieiVe may be removed, by supposing that the sen
tence consists of two members condensed into one,
and which must be separated to clear the sense.
There appears to be a dilogia in ireiroiQafxev, which is
applicable to both members, with a slight change of
sense. I would render : " Now we trust (and hope)
that (upon the whole) ye are doing the things which
we command you ; and we trust in the Lord's as
sistance that ye will continue to do them." Thus
all is clear.
5. 6 tie Kupioy — Xpi<rrou. Koppe, after a minute
discussion of the context and scope of the Apostle,
lays down the following as the sense : " Non dubito,
vos his praeceptionibus meis esse obsecuturos, modo
intentis animis et Dei ipsius exemplum in amandis
beandisque suis hominibus, et Christi exemplum in
tolerandis gravissimis calamitatibus constanter respi-
ciatis. He takes, together with Rosenm., ayaTTTj ©eou to
denote the love shown by God towards men." But,
I confess, I see not how this sense can be made out

184 2 THESSALONIANS, CHAP. IH.
without great violence. There seems no reason to
abandon the common interpretation.* The sense
may be thus expressed : " And now (in order there
to) may the Lord (by his Holy Spirit) direct your
hearts unto the love of God." The ayebrTj tou ©eou
must (I think) be taken in a popular sense (like
ayairav tov ©eov at Rom. 8, 28. ToTy aya7rcoViv tov
©eov irdvra truveoyei eiy ayaoov. 1 Cor. 2, 9- « irolfxatrev
6 ©eoy ToTy dyairwcriv aurov. 1 Cor. 8, 3. and else
where), to denote "such a love of God as shall pro
duce faith in all that he reveals, and obedience
to all that lie commands," especially in showing love
unto men for God's sake, without which our love is
not genuine. See 1 Joh. 4, 12. 19, 20 & 21. 5, 2.
But as obedience to the commands of God often
requires of us self-denial and privation, and fre
quently involves evil, and since he that would come
after Christ must take up his cross daily and follow
him, so this was especially the case with Christians
in the Apostolic age; and therefore the Apostle
adds, eiy ttjv oVopvTjv rou Xpitrrou, which does not
mean (as Rosenm. and Schleus. explain) the patience
itself of Christ in bearing calamities, but a patient
endurance, suffering for righteousness, after the
example of Christ ; or a patient waiting for Christ.
Both these interpretations are supported by the an
tients. Thus Theophyl. : tj iW uVopvtopv, toy fVeTvoy
uirefxevev tj i'va fxe^ uVopvTjy avapvtopv tov Xpio~Tov,
Kai pj dir€Airl§wfxev, aAAa ir Krreuwfxev fieflaiws, otj a
eVvjyyei'AaTo 7rAT]ocoVej. Either is agreeable to the
* I cannot but observe that this and many other false interpreta
tions which 1 have lately animadverted upon, seem to have been
introduced from certain doctrinal prejudices, a vain fear of that
bug-bear, Calvinism. But it is one thing to form a body of Scrip
tural annotation, and another to form a body of divinity. It seems
most unwarrantable to suppress, or explain away, the sense of all
three passages, which tend to show man's dependence upon God in
the work of salvation. For, after all, we may be well assured (in
the words of the Poet ) that
" Oars alone can ne'er prevail To reach the distant coast ;
'* The breath of heaven must swell the sail, Or all the labour's lost."

2 THESSALONIANS, CHAP. III. 185
usus loquendi ; but the former seems the more suit
able to the context. Yet Benson prefers the latter ;
though he also proposes to understand it of the pa
tient expectation of Christ's second advent ; which,
perhaps, may be included in the former.
6 — 16. One may observe the address with which
the Apostle first makes use of soothing language to
show his affection for them, and to soften the re
proofs he was about to introduce, as proceeding
alone from love. Now these reproofs were meant to
correct a spirit which, while he was at Thessalonica,
the Apostle had remarked among some Christians,
namely, adisposition to be idle, and throw themselves
on the bounty of their richer and more industrious
brethren for maintenance. These he had before
enjoined to " quietly work, and eat their own meat."
As, however, his injunctions had been little attended
to, he repeats them with greater authority and ear
nestness ; strictly commanding the other Christians
to break off all familiar intercourse with such, in
order thereby to bring them to shame and re
pentance. LTapayyeAAopv. A term used of all strict orders
from superiors, as from kings to their subjects, or
generals to their soldiers. The sense, then, is : " we
strictly command you." To make it the more im
pressive, the Apostle, as on some other occasions,
adds ev ovofxari rou Kupiou. The construction is :
(too-Te) o'p2y o-reAAeo-Qai. And o-tcaa. is of the middle
voice for o-TeAAeiv, or oVoo-TeAAeiv eauTov, " withdraw
yourselves from (all intercourse with)." Theophyl.
explains, xwglgeo-Qai dirb. Numerous Classical pas
sages are here adduced by the philological Commen
tators, but none of them to the present purpose, and
more fit for a Greek Lexicon than a commentary on
the New Testament.
ITavToy (which corresponds to the Heb. 73) signi
fies each. With respect to the expression draKrws
irepiirarouvros, it might be interpreted of disobedience
to the orders of the Apostle ; but from what follows,

186 2 THESSALONIANS, CHAP. III.
especially ver. 12., it is plain that the Apostle has in
view a living without labour at their trades ; and,
as vices run in clusters, so idleness draws with it
many other vices, which no pretences of attending
to spiritual concerns will effectually prevent. And
this, the phrase draKrws irepnrare'iv, meaning an un
settled, disorderly, and sometimes dissolute life, will
very well characterize.*
7, 8. The Apostle here very properly calls in his
own example in aid of his precepts. See 1 Thess. 1, 6.
'ATaKTeTv is for the draKrws irepiirarew at ver. 6., and
is fully explained at ver. 12. The sense is, " did
not thus walk disorderly." "ApTov (payeiv (Hebr.
017 73N) iraqd rivos is a common phrase for, " to
receive of any one what shall provide us with suste
nance." Awpedv, which usually signifies gratis, for
nought, here denotes, " without working for it."
Now the Apostle received, indeed, of his employers
money for his sustenance, but he rendered work in
return for it, as is suggested by what follows, which
is exegetical of the preceding, the participle egya-
£o'pvoi being suspended on e'cpayopv. The other
expressions have been all explained before. Com
pare 1 Cor. 4, 12. Acts 20, 34. and 1 Thess. 1, 5.
and 2, 9-
9. ouk oti ouy_ eyofxev e^ouo-j'av, i. e. tou tiwpedv dprov
4>ayeiv irap ujxcov, on which see 1 Cor. 9, 6. and 1
Thess. 2, 6. 'AAA' i'va eaurouy ruirov ticofxev u. i. r. p tj.
TuVoy signifies exemplar. See 1 Cor. 10, 1. 1 Tim.
4, 12. and Phil. 3, 17. Benson has here, and at 1
Thess. 2, 9., assigned six reasons why St. Paul did
this. Of these the Apostle (he observes) urges dif
ferent ones in different places, and under different
circumstances. * On what caused this disorderly spirit, writers differ. Most
ascribe it to the expectation of Christ's speedy advent. But the
Apostle had not encouraged this, but the contrary. It may, I think
(as I have before observed), be ascribed to that strong mental ex
citement which, in the working classes, tends to produce an indis
position to bodily labour.

2 THESSALONIANS, CHAP. III. 187
10. el Tiy ou SeAei — eVSierto. An adagial sentence,
with which the philological Commentators (as Grot.,
Wets., &c.) compare numerous ones from the Clas
sical and Rabbinical writers. These, on so trite a
subject, I may be excused for omitting. It is well
remarked by Grot. : " Amant Apostoli, ut et Chris-
tus, sententiis bonis uti, quae in ore erant populi aut
sapientum." 11. aKouopv yag. The yap is rendered, by Koppe,
et tamen. I am, indeed, no friend to that excessive
minuteness with which some dwell on particles of
this kind ; but it is preferable to the other extreme,
of arbitrarily fixing on senses, however unusual.
Here the connection is plainly this : " (I am induced
to now issue these orders) for I hear," &c. The
draKrws ire^nr. has been explained above. In the
words pSev epya^opvouy, aAAa ireqiepya^ofxevous there
is thought to be a paronomasia. And as the Apostle
elsewhere not unfrequently uses that figure, he pro
bably did so here. The term irepiepy. is one of consi
derable extent, and therefore uncertainty. It pro
perly signifies to labour exceedingly; 2dly, devote
superfluous labour ; 3d4y, to labour or give one's at
tention to things which have no relation to one's own
proper business ; which is usually the case with busy,
meddling, pragmatical persons. And this is, by
most Commentators, supposed to be the sense here.
The recent ones understand it of wandering up and
down to collect scandal, and retailing it in places
where it may be acceptable ; and thus gaining a mi
serable living, like the parasites of antient times.
But this is too hypothetical and visionary. The
most extensive signification will here (as usual) be
the truest.
On this busy, meddling, detracting, and scandal-
bearing spirit, Benson has some admirable remarks.
See also the excellent passage of Lev. 44, 22., cited
by Wets.
12. Toiy Se ToiouToiy— <e<rSia)o-iv. Ilagayy. Sia rou
Kupiou tj. |'I. X. is synonymous with the irapayy. iv

188 2 THESSALONIANS, CHAP. III.
ovofxart rou K. X. at ver. 6., where see the note..
Here the Apostle calls earnest exhortation and
entreaty in aid of solemn injunction..
The pTa Tjo-o^i'ay is opposed to that unsettled spirit
which indisposed them for work, and set them on a
disorderly life. The phrase tov iaurwv dprov eo-8ieTv
seems to be adagial. Many similar expressions are
cited from the Classical writers by Grot, and Wets.,
descriptive of the contrary. So the parasite is said
to eat cibum alienum, alienam quadram, aAAoTpio<pa-
yeiv. I must not omit to observe that on this portion
of Scripture Dr. Maltby has an admirable Sermon,
vol. 2.
13. upiy tie, aSeAcpoi, p) eKKaKTjo"TjTe KaAoTroiouVTey.
There is some difference of opinion on the sense of
these words, the difficulty hinges on the KaA. Many
modern Commentators take it in the general sense
recte agere. So Koppe, who renders : " Vos vero
in omni virtutis studio constantes estote." But this
is little agreeable to what went before, which re
quires something more special ; and I agree with the
antients and many eminent moderns, that it must
be understood of the practice of beneficence to
wards poorer brethren. So KaAov iroieiv at Gal. 6, 9.
(a very similar passage), and dyaSbv iroie7v at Matt.
3, 6., and often. Besides, as KaAov 7roieiv is a very
rare phrase, scarcely occurring any where else, and
as the Apostle has used KaAov a-oie?v in the sense of
beneficence elsewhere, we can hardly suppose he
would intend any other here. Yet I cannot assent
to the antients that the sense is: "Let not their
sloth hinder your charity in giving them what is
necessary to preserve life." The Apostle could
never, I think, mean that : for what is thus given, in
order to keep alive the idle and disorderly, might be
better employed in encouraging the industrious
poor. I agree with Benson that it is probable the
Apostle's caution was intended chiefly to guard them
against being so affected with the un worthiness of

2 THESSALONIANS, CHAP. III. 189
some, as to be weary of well-doing to any, even to
proper and deserving objects. And, thus under
stood, this precept comes in very opportunely, and
with the greatest propriety. For, as the ingratitude
and unworthiness of some are very apt to render us
cold and indifferent in doing good to others, the
Apostle exhorted such as were able, to continue to
show acts of kindness and beneficence, and not to
be weary in well-doing to proper objects ; notwith
standing some were idle and deserved not to be
supported by them." I would here compare Synes:
177 a. (Ep. 30.) eu 0T8' oti pj dirayopeutreis euiroiwv.
14, 15. el 8e Tiy — o-Tjpiouo-9e. To5 Ao'yw Tjpov, " our
word, or order." For Ao'yoy, like the Heb. Ill, is a
general term extending to order of every kind. Aia
TTjy eVio-ToATjy. These words are, by some eminent
Commentators, as Pise, Grot., Le Gere, Rosenm.,
and Bengel, joined with toutov o-Tjpjouo-0e, in this
sense : " send me word by letter of that man." But
this seems very harsh and frigid, and little agreeable
to what follows; and, moreover, it would require
81' eVio-ToATjy. See Crell. and Benson. I see no
reason to abandon the interpretation of most mo
derns (supported by the authority of the antients),
who construe the words with the preceding t«3 Ao'yo>
Tjpov, and take TTjy for TauTTjy. This sense of a-Tjpi-
ouVSai (set a mark upon) may not be frequent ; but
it is justified by authority (See Steph. Thes. Nov.
Edit.), and is supported by what follows ; whereas
the other sense proposed is supported neither by
authority nor by the context. Loesner aptly com
pares Phil. Jud. 560 A. 8oo-jv tjStj fxaprupias o-Tjpioj-
(rdfxevos rb pSev e^floy uirorutyeo-ftai.
14. Kai p o-uvavap'yvuo-6'e aurw, " have no familiar
intercourse with him ;" like o-Te'AAeo-Qe air' aurou just
before. Compare 1 Cor. 5,9 & 11. The words i'va
evrpairfj suggest the reason for this, namely, that the
shame thereof might bring him to repentance. See
Tit. 2, 8. The words following Kai pj — a8eA<po'v are
meant to further explain the purpose of the exclu-

190 2 THESSALONIANS, CHAP. III.
sion, and to show how far it should be extended.
It was to be considered as a vouQecria, having in view
not so much the punishment as the reformation of
the offender. 2dly, The conduct adopted with re
gard to him was not to be so far removed from
friendliness as to border on hostility. The Kai sig
nifies and yet. The phrase iy^pbv Tj'yeTo-Sai is fre
quent in the Classical writers. See Wetstein's ex
amples. 16. auVoy tie — ufxwv. See the note on Thess. 5, 3.
17, 18. 0 do-irao-fMs — ypd$w. Thus far St. Paul
had used the pen of a scribe. But the conclusion
he writes with his own hand. See c. 1. Cor. 16,27-
Gal. 16, 11. Philem. 19. This, as has been before
observed, was the Apostle's usual custom, for the
purpose of assuring the persons to whom it was ad
dressed, that the Epistle was not supposititious. Such,
Koppe observes, is the plain sense of the passage ;
while the other interpretations proposed do manifest
violence to the words.

191

FIRST EPISTLE TO TIMOTHY.

CHAP. I.

Verse 1. IlaoAoy, dwroWoAoy 'I. X. See Whitby
ap. Slade, and the notes of Benson. KaT' iirtray^v
©eou a-toTTJpoy Tjpov, "by the command of God our
Saviour." The name <rwrrjp is applicable to God as
well as to Jesus Christ; since He sent the Saviour
for us men and for our salvation. See Luke 1, 47.
1 Tim. 4, 10., and other passages adduced by Grot.
Why God is so called can need no explanation ;
since He not only delivers us from evil, even the
curse of the broken law, but confers blessings mani
fold, spiritual, and temporal. "This (says Benson)
may teach us not to look upon God, the Father, as
all justice and terror ; and our Lord Jesus Christ, as
all love and mercy. The original of our redemption,
through Jesus Christ, was the love and goodness of
the Father."
1. T»jy eAjriSoy Tj'pov, " the cause of our hope ;" by a
metonymy of perpetual occurrence in Scripture.
2. Tip0eu> yvTjrj'o) reKVw ev irltrrei, " our genuine,
real, and spiritual son." On Timothy see the Histo
rical Introduction, especially Benson in loc, who
has shown that this may indicate that Timothy was
his convert ; since such are called his children. See
Gal. 4, 19. 1 Thess. 2, 7 & 11. Tit. 1, 4. Philem. 10.
compared with 1 Cor. 4> 14 & 5. Or he may be so
called, as being of a disposition similar to the
Apostle's. See Joh. 8, 44. and Matt. 13, 10. And

192 1 TIMOTHY, CHAP. I.
in Phil. 2, 2. he uses the same expression. Compare
Phil. 2, 22., where see the notes. The former, how
ever, is the more probable opinion ; and the term
seems to be the more appropriate, since (as Rosenm.
remarks) there seems reason to think from 2 Tim.
3, 6., that he had been committed by his mother to
Paul from his earliest years, in order to be formed
after his model, by his precepts and example, so as
to come to the stature of the fullness, &c. On the
terms ^agiy, eAeoy, and e'igTjvTj, which are generally
found united at the commencement of the Epistles,
I have before treated.
3. KaQcoy irapeKaXeo-a — eVepo8i8ao-KaAeTv, " as when
I departed into Macedonia, I desired thee to remain
at Ephesus (so now I exhort thee) to strictly charge
certain persons, that they teach no doctrine different
from ours." Such, I conceive is the general sense;
the words themselves are plain; but the construc
tion is somewhat perplexed and elliptical. There is,
as the best Commentators are agreed, a trajectio.
The iropeuofxevos eiy M., must be closely united with
KaStoy 7raoeK., &c. ; which is no other than the figure
anacoluthon, so common to the Apostle ; the pro
tasis at KaQtoy, as or because, being without an apo-
dosis, which is left to be supplied. On the mode of
doing this the Commentators are not agreed. The
best interpreters supply outoj Kai vuv iragaKaAw ; which
seems the most natural method : and so Benson.
Others think that the i'va irapayye'iAys, is an impera
tive, by the ellipsis of opa. ; which they defend by
some examples, but from writers infimce Grxcitatis.
(See Koppe.) Others seek the apodosis at ver. 18. ;
which (as Heinr. remarks) is too violent an hyper-
baton. In the Syriac Version the outoj is passed by.
But that is cutting the knot : and the antient trans
lators not unfrequently omit what is difficult.
The antients rightly remark on the difference be
tween irapeKaAeffa and irapayyelA-r\s, which may very
well be ascribed to the difference of the persons
addressed ; since mildness and authority in Christian

1 TIMOTHY, CHAP. I. 193
rulers are equally necessary, each in their season.
The tio-i denotes certain persons who, though un
named, were well known to Paul,* and of whose
irregularities probably Timothy himself might have
sent some notification to the Apostle.
The eVegoSiSao-KaAeiv many Commentators explain,
" to teach doctrines different from those which I
taught them." But I rather agree with others, that
it signifies, " to teach no other doctrines than those
taught by myself and the other Apostles." What
was the exact nature of these doctrines we are left
to conjecture : but from what we know was the
case in other places, we may very well suppose
(with the best Commentators antient and modern)
that they were the doctrines of the Judaizers ; a«d
this further appears from what follows. Thus at 6,3.
it is explained by p) irpocre^yjeo-^ai uyialvoucri Ao'yoiy
I. X. Schleus. refers to Ignat. Ep. ad Polyc. § 3.
and Euseb. H. E. 3, 32.
4. pSe irpoa-eyeiv pfiaiy, Kai yeveaAoyi'aiy dire^dvrais.
These words are meant to be exegetical of the pre
ceding. At Trpo<reyeiv must be understood vouv. It
signifies properly to give the mind to, to attend to ;
and 2dly, to credit. These pi9. relate to the inter
pretations of the Rabbis. Theophyl. explains : rds
TraoaTTjpTj'o-eiy Kai rd irapaKeyapdy fxeva (CEcumen.
waga7re7roiTj'pva) tioyfxara. And Theodoret: ttjv
'IouSaiKTjv eppvei'av, ttjv uir aurwv KaAoupvTjv tieurepwertv
(Mischna.) For yeveaAoy/aiy, which follows, Bentley
conjectured KevoA. (and other conjecturers other
wise.) But that is supported by no authority :
neither is it necessary. The Kai seems to signify
nempe, and is meant (as Rosenm. says) to exemplify
the fxuQ. The epithet direpavros denotes, " that
which has no end;" as is the case in certain refined

* This suppression of their names Benson ascribes to the deli
cacy of the Apostle. And he illustrates it from several other ex
amples (See his note) ; though probably, as on many other occa
sions, he carries his speculations too far. He refers to a fine pas
sage of this kind in Ignat. Ep. ad Smyr. § 5.
VOL. VIII. O

194 1 TIMOTHY, CHAP, I.
discussions which arise out of such questions (so
Milton :.'* and found no end, in wandering mazes
lost") ; also, " where no end is kept in view or at
tained," consequently unprofitable, useless. Either,
or both, of these significations are here applicable :
and Heinr. thinks there is an hendiadis for yev. pSto'-
Seeri Kai axeo. ; as Polyb. 9, 2. i£api(lfxe?o-b)ai rd irep)
rds yeveaAoylas Ka) p'Ooy. But the question is, what
is meant by the yeveaA. ; on which the modern
Commentators are not agreed. Some say' the Cab-
balistical Fables. Others, as Hamm., Le Clerc,
Grot., and Benson, the (Eons of the Gnostics and
Valentinians. Others, as Schoettg., the proud
glorying of the Jews in their genealogies, of which
w,3 find vestiges in the New Testament and the
earlier Greek writers. See Schoettg., who gives a
sort, of history of this genealogical study. The two
former hypotheses are rightly said by Heinr. to re
gard latter times. The third, he thinks, is incon
sistent with the hatred and contempt borne by the
Gentiles to the Jews ; and the fourth he considers as
little agreeable to the context, since that study
could have nothing to do with religion, nor be any
hindrance to it." He adopts the exposition of Mi
chaelis and others, who take it of the doctrines of
the Essenes, on the nature, names, and species of
angels. To me it seems that the interpretation of
Schoettg., which is supported by the authority of
the antients, is the most natural and probable.* As
to the objection of Heinr., it appears ill founded. I
am aware how hopeless it is to attempt to decide a
question of such great uncertainty : but I may be
permitted to suggest, that possibly the Apostle
might have more than one of the above kinds of
" superstitious vanities" in view.
Rosenm. has the following general observations :
* Wets, understands it of Timothy's own genealogy; and last
of all, of the study qf National Antiquities. Interpretations, as well as
some others, deserving of no serious attention.

1 TIMOTHY, CHAP. I. 195
" Videmus inde, jam Apostoli a?vo fuisse, qui pro
religione inutiles quasstiones proponerent. Tales
omnibus temporibus fuerunt, et nunc etiam sunt
doctores ; qui utinam perpenderent, quam graviter
peccent, quod summareligionis optimae et utilissimae
neglecta, auditoribus commenta humana, nihil ad
virtutem et salutem profutura, inculcare solent."
4. aiVivey ^TjTTja-eiy iraqeyouo-i p<AAov tj oiKotiofxlav
©eou t. e. ir. This shows the reason why they should
not be attended to ; namely, since they afforded
matter for ^TjTTjVeiy, curious questions, such as those
in which the Orientals have always delighted, mere
logomachies. See 6, 4. 2 Tim. 2, 14. and Tit. 3, 9-
For tj oiKoSop'av ©eou, many MSS., the Syriac and
Coptic Versions, and some Fathers and Greek Com
mentators, read oiKovop'av, which is preferred by
Matth., Griesb., Vater, and Valpy ; but (I think) on
insufficient grounds. The words are so very similar
that the authority of MSS., and therefore of Ver
sions, is of no weight. The question must be de
cided by the context : and certainly here oikoS. yields
the preferable sense, namely, " that which promotes
such edification as is acceptable to God." As to the
other, " that which we render to God as ministers,"
it is frigid and far-fetched. And it is in vain to
plead the critical canon, " that the more difficult
reading is to be preferred," since that is liable to
several exceptions ; as when two words are so mani
festly similar, that it were almost an even chance
which a scribe would fix on. In that case, surely,
the more uncommon word is the likeliest to be the
true reading ; and such undoubtedly is oiKoSop'av, a
word rarely used in the best writers (hence the
oiKoSopjv of the Cod. Cant, and other altered MSS.) ;
whereas oiKoSop'a is of perpetual occurrence, both in
the New Testament and the Classical writers.
It is plain that p*AAov tj is for Kai ou ; as often in
Thucyd. and the best writers.
5. to tie TeAoy — dvuiroKplrou. The connection is
ably traced by Crell. thus ; "Subjungit Apostolus
o 2

196 1 TIMOTHY, CHAP. I.
scopum et obrussam omnium mandatorum, ad quam
exigenda? sint omnes doctrina?, ex qua judicium fieri
posset de unaquaque doctrina, ut qua? cum ilia dis-
crepet infecta et aliena censeatur; q. d. " Ut autem
scias, o Timothee, veram a suppositia doctrinam
dignoscere, scito Charitatem esse veluti scopum et
cynosuram, quam omnia Dei mandata respiciant, ita
ut quicquid cum ea conveniat, pro genuino sit ag-
noscendum, quicquid autem discrepet, repudiandum
sit, Charitas erga proximum videlicit." Theodoret
traces it thus : Aei'^ay TTjy iKelvwv pjQoAoyi'ay to aKep-
ties, 7rgou6eiKe TTjy oiKei'ay SjSao-KaAi'ay rb ^pTj'o-jpv.
irpoo-f)K€i yao o~e, <pTj(ri, SiSao-KeJv aurous eiAiKpivtuy aya-
7rav rbv euepyerrjv ©eov, Kai irlo-riv ep^eiv aKpai^VTj, rv\
tou cuveiSoVoy fxaprugia |3e|3aioupvTjv.
T>jy 7rapayyeAiay is taken by Benson for TauTTjy
irapayy. ; with reference to the i'va irapayye'iAys at
ver. 3. ; but erroneously. It must be taken for tou
TrapayyeAfxaros '• and that for Ttov iraqayyeAfxdrwv.
It is explained by Crellius : " the system or body of
all the commandments to whose observance we are
bound. See Joh. 6, 29. The dydirt\ must be taken
in its full extent of signification, including love both
to God and man, and, as Crell. truly, but quaintly,
remarks, non tam in affectu quam in effectu. (See
Matt. 22, 37—40.) A virtue (as Heinr. says) the
head and fountain of all the other Christian virtues.
See Mark 12, 30. 1 Cor. 13. And see the note on
Gal. 5, 6.
In the eK KaQapds Kaptilas and o-uvei8Tj'o-e<oy ayaQ^y, it
is not necessary to seek refinements, for Crell. has
too minutely discussed their sense. They are
rather to be taken populariter, as designating a can
did, sincere, and well meaning spirit. To the Clas
sical examples adduced I add Theogn. Sentent. 89.
tj p c})i Aei Kahapbv flepvoy vo'ov, tj ju.' diroeiirwv "EyQaip'
and Pind. OI. 4, 27- irpos yo-uyjav <J5iAoVoAiv KaQapd
yvaifxa rergafxfxevov. By the 7tjo-t. dvuiroKplrou, is meant
an undissembled faith, so firm and real as shall pro
duce the aya?TTj just mentioned.

1 TIMOTHY, CHAP. I. 197
6. tov Tivey do-Top^TjeravTey, i^erpdirt\o-av eiy [xaraio-
Aoyi'av, "from which (virtues just mentioned) some
have swerved, turning their minds to vain specula
tions and fruitless discussions." The Apostle here
employs two metaphors, each well adapted to denote
deviation from a commandment; namely, 1. a miss
ing of the mark (o-koVou being understood, which is
expressed in Plut. Symp. 6, 4. ; and this metaphor is
used by Plut. 1, 1060. and 2, 414. cited by Wets.
do-ro%. rou irqeirovros.) ; 2. a going out of the road
btiou being understood, which is sometimes supplied,
and used metaphorically. See Wetstein's numer
ous examples ; especially Joseph. Ant. 13, 18. e'£-
erpair. TTjy btiou SiKai'ay). By ptTaioAoy/a (which is
adduced by Wets, from Porphyr. de Abst. 4, 16.,
and by Schleus. from Plato 6, 21.) is meant, the vain
speculations and endless and unprofitable discussions
mentioned at ver. 3 & 4. Compare 4, 7- 6, 20. 2 Tim.
2, 16. and Tit. 39.
7. o'eAo'vTey e?vaj vopSiSaa-KaAoi — Sia$e0aioovTai. By
the vopSiS. are denoted, not (as some suppose) Jewish
teachers, but (as the antients and most moderns are
agreed) those Judaizing Christians, who, from d>«-
"Aapyla, wished to be teachers of others. And the
term vop8i8ao-KaAoy, which properly signified a
Rabbi, or teacher of the Jewish law, had been, to
gether with many other terms (See Vitringa de Syn.
Vet.), introduced into the Gospel; and it is supposed
by some (as Heinr.) to have been used for the names
by which Christian Rabbis were designated, as eV/o--
koitoi, irpeo-fiuTepoi, and irqaeo-rwres. But, according
to the usual import of 6eAeiv elvaj, in St. Paul, I
should prefer to suppose, with Benson, Rosenm.,
and others, that it here signifies, " desiring to be
(thought)," affecting to be. Perhaps, therefore, the
term might mean a Christian teacher, who united
instruction in the law to that of the Gospel.
The participle p) voouvTey (by an idiom found in
our own language) is put for the verb and the par
ticle opoy, " though they know not ;" " not know-

198 1 TIMOTHY, CHAP.' I.
ing." It is a sort of nominativus pendens. Now of
these persons it is said, that " they understood riot
what, nor the thing concerning which, they so posi
tively affirm," for such appears to be the sense of the
words. That 8ia/3e$aiouvTaj must be taken as a
deponent, is plain from the antithetical Aeyouo-j. And
so it is used in Tit. 3, 8. 7repi toutwv 3ouAopxi Se Sia-
3e3aiouo-8ar also Plut. 1, 184. (cited by Wets.) 7repi
Ttov A. xqayfxdrwv 8ia|3e0aioupvoy. Sext. Emp. : 7repi
ouSevoy Ttov Ae^QTjo-opvtov SiaflePajoupSa" and Polyb.
(cited by Schleus.) : 8ia0e/3. jrepi tou'tojv. The sense
above laid down is that approved by the most emi
nent Commentators antient and modern. (See Theo
phyl., Whitby, and Benson.) Schleus. 1, 592. ren
ders thus : " nee tamen intelligentes, neque qua
loquuntur, neque quid affirment et defendant, aut
quibus argumentis se tueantur." But this would
require irep) to be taken in a very uncommon sense.
8. o'ltiafxev tie — ^pvjTai. It is well remarked by
Theodoret, that the Apostle says this in order that
he might not seem to depreciate the law ; q. d. " I
find no fault with the law, but with the evil teachers
of the law." Ae, autem. O'ltiafxev, "we well know
and admit." In what sense the law is said to be
good, and what is meant by the using it lawfully,
Commentators are not agreed, nor do they see their
way very clearly. It is mostly agreed that by KaAov
is meant, good and useful in its nature, intent, and
meaning. That such was the Mosaic law, ceremo
nial and moral, none can doubt : but the Apostle
seems to have had chiefly in view the moral part of
it, which was so entirely KaAov, that it was worthy
of being engrafted into the " new and better law."
With respect to the phrase voppoy yjpr^o-^ai, it is
explained in two ways by the antients; 1. of teach
ing and fulfilling it in works; 2. of making use of it
to lead us to Christ and the Gospel ; which is the
scope of the law. But of neither of these interpre
tations can I entirely approve; though both are, to
a certain degree, true. As to voppoy, it is used for

1 TIMOTHY, CHAP. I. 199'
paronomasia, and simply signifies aright. The only
use of the law that the Apostle could think or pro
nounce to be right, was the fulfilling its moral pre
cepts, and strengthening their observance from the
powerful motives supplied by the Gospel, and thus
making it lead to Christ.
9, 10. e'iStoy touto — avuroTaKToiy. On the scope of
the Apostle, and the sense of this passage Commen
tators, both antient and modern, have been little
agreed. But I need not enter into the numerous
diversities, (for a detail of which the reader is re
ferred to Walch Diss, on this passage, Goetting.
1776.) ; since I conceive the only interpretation
that bears the stamp of truth is that of Walch and
Rosenm., which had been partly discovered by the
antients and also by Crellius and others, by which
vofxov is understood, not of the moral law in general
(of offices and duties), but the minatory and penal
part of it, levelled against murders, thefts, adulteries,
&c. " The Judaizing Christians (says Slade), in the
excess of their zeal for the law, had overlooked one
of its great objects — the punishment and prevention
of sin ; and it is probable that the Apostle merely
designed to correct this error, reminding them that
the severe enactments of the moral law, for which
they were so strenuous, do not concern (ou Keirai) or
apply to those who have a Christian love of righte
ousness, are of force only against such as contemn
and violate the law." So Doddr. concludes that
it chiefly relates to crimes and punishments. And
he adds, that the genius of Christianity is so sublime,
and the character of Christians in general (at that
time) was so good, that there was no need of insist
ing on legal sentences denounced against such enor
mities, in order to keep them in the course of their
duty.'" Whether this last observation be well
founded I have some doubt: indeed the whole pas
sage is too obscure to permit us to be positive as to
its sense.
KeiTai is frequently used in this sense by the best

200 1 TIMOTHY, CHAP. I.
Classical writers ; of which the philological Com
mentators adduce examples in superfluous abun
dance. They also (especially Pricaeus and Wets.)
adduce many parallel sentiments; though none quite
to the purpose.
The general terms avo'piy and avu7roTaKToiy (which
denote disobedient to orders), are followed by the
special ones a<re0eo-i, &c. in which it is not necessary
to seek refinements. The whole may be regarded
as expressed (and to be taken) populariter. With
respect to the general term apxpTtoAoTy, some, won
dering that this general term should be inserted
among special ones, would take it to denote idola
ters. An interpretation which Heinr. rightly re
jects, adding that the Apostle does not heed such
niceties, but occasionally intermixes special terms
with general ones. Here, however, this apology is
unnecessary. It should rather seem that the Apostle
employed dfxapr. after ourefi., since the words were
commonly, and almost proverbially, united, in the
sense exceedingly sinful. So Prov. 11, 31. o atre^Tjy
Kai dfxaprwAos' where the Hebr. is SKITi and NtOin.
Joel 1, 15. apxpTtoAol ao-e(3eiy. See also 1 Pet.
4, 18.
The next terms avoo-i'oiy and /SeQrjAoiy are nearly
synonymous. So Hesych. explains dvoo-la by 0e/3TjAa,
a'SiKa, dvofxa. 'AvoVioy denotes one who despises and
transgresses all laws, divine and human. 0e'0T)Aoy
denotes properly an irreligious person, one who is
not a worshipper or participator in any religious
worship. So Hesych. : 0ej3»jAoy, aviepoy, tip'avToy.
Such persons were so called, as being excluded from
the sacred fanes. Thus the term may here have the
sense heathenish, in our popular acceptation.
'Av8po<po'voiy. E. V. man-slayers. Doddr., assas
sins. But neither words convey the right idea. It
may be better rendered murderers (in general), in
cluding both open and secret violence, and also that
less criminal, because not deliberate, mode of taking
another's life, called manslaughter, or homicide.

1 TIMOTHY, CHAP. 1. 201
Hopvojy is commonly rendered whoremongers or
fornicators. But it may also denote adulterers.
Some recent Commentators explain it male prosti
tutes ; comparing I Cor. 5, 9 — 11. 6,9- Hebr. 12,
16. 13, 4. Perhaps the Apostle might have all these
senses in view; though the list is not complete;
since the Apostle adds Ka) el tj ereoov, he
By av8pa7ro8jo-Ta?y the best Commentators are
agreed is meant, those who kidnapped and sold into
slavery free persons. Now this was regarded by
the law as felony of the deepest dye, and was always
punished with death. And as all the crimes here
mentioned are of the most heinous kind, and as
robbery does not elsewhere occur in the list, so dv-
tipowoti. seems as put for robbery of the worst sort.
Let, then, the slave-traders (Christians, alas!) of
our times tremble ! for all who, in any way, parti
cipate in that abominable traffic are av8ap7roSio-Tai ;
since they thereby uphold a system which perpe
tually engenders man-stealing. The terms ^/eutrrui
and iirlopKot require no explanation. <J>euo-T. denotes
deceit, perfidy of the basest sort. Compare ao-uvGeToi,
aaTro'vSoi, at Rom. 1, 31. 'Ettio^k. denotes perjury.
Against all the foregoing crimes there had been
severe penalties denounced in the Mosaic law ; and
the Commentators especially give references to those
parts of the Pentateuch supposed to be here alluded
to. But that the Apostle had also in view the still
more terrible denunciations against these sins in the
Gospel, is plain from the words following, Kai e'l ri —
KaTa to euayye'Aiov, &c. The metaphor in uyiaivou'o-Tj
SiSao-KaAia was frequent in the best writers to denote
true, right, &c. So Plut. 2, 20. (cited by Wets.)
aoraj yao eio-iv uyialvouo-ai irep) bewv 8o'£ai.Kai aATjSeiy.
and Philo p. 32, 29. robs uyialvovras Ao'yooy. Wets.
has here also cited two similar lists qf crimes; as
Pollux 6, 151. (in which are the dv^poirotilo-rai and the
sro'pvoi, TrarpaAwai, and pTpaAto'ai.) and Philostr. 4, rf.
fxoiyji) Ka) avtipdirotiio-ra), iropvoi — Kai tos ToiauYa eSvTj.
The learned Commentator might have added Phi-

202 1 TIMOTHY, CHAP. I.
lostr. Epist. Apoll. 66. KAeirrrjS re Ka) ATjffTTjy, ko.)
avtiairotiiarr^s, Ka) e'lns aSiKoy tj lepoa-uAoy.
11. Kara rb euayyeAiov TTjy 8o'^Tjy tou pxKapiou ©eou, o
ejrio-TeuQTjv iyw. The Kara signifies in conformity to,
agreeably to, i. e. with reference to the sound doc
trine. T^y So'^Tjy. Genitive substantive for an
Adjective. With respect to the epithet piKapioy,
applied to the Deity here, and at 6, 15., it is
observed by Heinr. that no Hebrew word (not even
*ry)2) quite corresponds to it. And he thinks it is
derived from the Homeric fxaKaploi ©eoj aie! eovrey.
But it should seem very improbable that the Apostle
ever read Homer ; nor is it necessary to have
recourse to such a supposition. We may easily
imagine, that the term, in this use, was not unfre
quent in the mouths of the educated classes. Thus
Philo 147. (cited by Loesn.), among other predicates
of God, names him fxovov piKaeiov.
On the idiom in 0 iirio-r. iyw, see the note on
Rom. 3, 12.
12. Kaj ydpiv — eiy SiaKoviav. T«> evSuvapoVaVTi' p
X. 'I., " to Christ Jesus that strengthened me (to the
effectual preaching of this Gospel)." The sense of
these words is unwarrantably lowered by Rosenm.
and Koppe thus: " instruxit me, ut scirem quid do-
cerem, et libenter et constanter docerem." They
will not allow that there can be any reference to
miraculous power. Though this is supported by the
antients, and many eminent moderns, as Benson and
Michaelis, the former of whom refers to Acts 1, 8.,
where Suvapy is used, on the Holy Spirit being
promised to the Apostles of the circumcision.
" Thereby (says he) was signified all that illumina
tion and miraculous power which enabled them to
understand the Gospel, and to spread it with suc
cess. All this St. Paul received, not from man,
neither by men, but immediately from our Lord
Jesus Christ. Acts 9, 17-, Rom. 15, 19., 2 Cor. 3,5
and 6., Gal. 1, 1., 11 and 12." IIio-toV. In the same
sense the word occurs in Hebr. 2, 17. Heinr.

1 TIMOTHY, CHAP. I. 203
remarks that oepvoy is for toy TiQeVoai p. Rosenm.
takes it for oti eSeTO p. AiaKovlav is put for ttjv SiaKo
viav, scil. TTjy KaivTjy SiaoTjKTjy, 2 Cor. 3, 6. It is here
observed by Rosenm. : " Digressio haec a v. 12. ad
17., non cohaeret cum officiis quae Paulus Timotheo
in superioribus praescribit; sed quia praestantiaa
religionis christianae mentionem fecerat, obiter com-
memorat vocationem suam, et felicem se prsedicat,
quod dignus esset habitus, cui Christus tantum
munus doctoris evangelici concrederet, quod non
amplius esset Judseus, sed Christi Apostolus.
13. tov iroirepov — u/3gi<rTTjv. BAao-dJTjpv, an evil
speaker, detracter. A term used generally of
revilers of men, but Kar i^oyj^v, of those who insult
the Deity. See Acts 26, 11., and the note. I would
subaud TTjy KaiVTjy SiafiTjKTjy, scil. too eu'ayyeAi'ou, from
the preceding verse. On SitoKTTjv, see Gal. 1, 13.
'T3oio-ttjv (on which see Heinr.) is a stronger term,
and seems to denote the persecuting spirit carried
into effect in the personal violence used by Saul to
apprehend and bring Christians to punishment. See
Acts 8, 3 & 11., 9, 2.
13. a'AA' eAeTjorjv, oti ayvoaiv eVojTjo-a ev dirwria..
There is some harshness in the aTrio-rla added at the
end of the sentence, without which all would have
been clear. Some, as Rosenm., take it for e'v ^po'vto
TTjy dirio-rlas. But this is too arbitrary. Heinr;
thinks the ev axio-Tia is exegetical of the ayvotov ; and
he renders : " per imprudentiam, quippe qui, dirtar-
Toy tov, adeoque de veritate quondam edoctus, in
honorem Jovae, veraeque, ut errabam, Mosaicas rel.
tam infesto odio persequabar perfidos et quasi perfu-
gas Christianos." Benson paraphrases : "as 1 then
acted out of ignorance ; and opposed Christianity,
because I did not believe, nor suspect, it to be true.*
* He remarks that " sincerity is used in two senses ; 1 ., For a
man's carefully inquiring into the nature and extent of his duty,
and habitually acting accordingly. 2., For a man's acting according
to his present sentiments ; though he has not formerly inquired
into the nature and extent of his duty, with the care which he
might, and ought to have used. St. Paul, before his conversion to

204 1 TIMOTHY, CHAP. I.
It should seem that the obscurity arose from the
Apostle's here blending (as not unfrequently) two
clauses into one ; q. d. "I obtained mercy because
my unbelief was sincere, though resting on false
grounds ; and, therefore, what I did was under igno
rance of the true nature of my conduct."
14. uirepeirAeovao-e — 'Itjo-ou. The sense of these
words is somewhat obscure, from brevity ; but it
seems to be this: "The mercy and favour of God
was so abundant to me, as not only to pardon my
unbelief and blasphemy, but to bring me to the
Christian faith ; and that with the most affecting
condescension." Such, I conceive, is the full and
real sense, which has been imperfectly conceived
and expressed by Commentators.
15. This verse is, in some respects, parenthetical.
IIio"Toy o Ao'yoy, Kai irao~i]S dirotioyjjs a^ioy. These
words are rendered by Wets, thus : " Certissima res
est, et digna quam omni studio, et cupide omnes am-
plectantur probentque." The literal sense is as
follows : " assuredly true and worthy of entire
acceptance is the position, that, &c. So Thucyd. 3,
63, 1., a^itoVepoy 7rao-Tjy ^Tjp'ay. Apollon. Epist. 12.,
Touy a^iouy dirotioyjjs. Diog. Laert. 5, 64., dvrjp yeyove
TroAArjs TTjy dirotioyfis a£ioy. With the iritrrhs Ao'yoy
Koppe compares the Hebr. "inn ntON. The same
expression occurs in 3, 1., 2 Tim. 2, 11., and Tit. 3,
8. There is here (as I have before indicated) a
slight hyperbaton. Aoyos, assumption, position, doc
trine ; as Matt. 9, 13., Mark 2, 17., and Luke 6, 32.
The above sense of dirotioyfj is established and illus-
Christianity, was not sincere, in the former sense. For if he had
first carefully inquired into the nature and evidence of Christianity,
a man of his fairness of mind would not have persecuted the
Christians, but have readily become one himself. But, in the latter
sense of the word, he was sincere, i. e. he honestly acted according to
his present sentiments. And, being ignorant of the nature and evi
dence of Christianity, and a real unbeliever, who took it for granted
that Christianity was false, he thought it his duty to oppose it, and
to persecute those who professed it."

1 TIMOTHY, CHAP. I. 205
trated by the Philological Commentators with exam
ples in superfluous abundance.
15. o-toVai dfxaprwAobs. Benson explains " to
reform sinners ;" and he adduces several examples.
But this seems to be a groundless refinement. Even
Koppe (though sufficiently prone to innovation)
acknowledges that it is one of those general phrases
denoting all the merits of Christ in effecting the sal
vation of men. Now the end of Christ's coming was
not only to put men into the way qf salvation in this
world, but to contribute every necessary aid, con
sistent with the free will of moral agents, towards
their obtaining the end, even salvation and eternal
happiness in another. ' AfxaprwAobs, "(all) sinners as
well as myself ;" and indeed all men, since all are
sinners. It is observed, by Theophyl., that this is
levelled against the Judaizers, to show them that
without faith it is impossible to.be saved.
rQv irpwros eip iyw. At this strong expression
some modern Commentators stumble ; and many,
both antient and modern, enter into needless doc
trinal subtilties. The attempt to remove the
seeming harshness by altering the sense (as does
Benson) into, " I am the first who from a blasphemer
and persecutor have become a Christian," can be
approved by no one who has any accurate perception
of the force of Greek phraseology. And it is in vain
to say that the words of the next verse require it ;
since there the sense is engrafted upon this ; and the
Apostle delights in variety. The exposition of the
antients has been, with reason, retained by all the
most eminent modern Commentators : and it is not
necessary to rigorously press on the sense, which
may be interpreted conformably with a similar
expression of exemplary modesty at 1 Cor. 15, 9.,
where see the note. I have sometimes thought jrgto-
Toy might mean one of the chief; and such, I find,
is the opinion of Mr. Valpy. The word has
frequently that sense. So especially Eph. 6, 2., ev-

206 1 TIMOTHY, CHAP. I.
toAt) Trpoirvj, " a primary commandment." where see
note. 16. aAAa tiid touto— aito'viov. Koppe well points
out the resumptive force in aAAa tj'a., which refers to
the aAA' Tj'AeTj'0Tjv at ver. 13. ; q. d. "For this reason, I
say, I was spared." "Iva e'v epi irpwrw evtiel%i\rai —
[xaKpotjUfxiav. The irpwrw has reference to the irpwros
of the former verse, but with a variation of sense ;
q. d. " I was the first of sinners, and therefore in me
first (of all who had so sinned) did Christ shew
mercy." Others take irpwrw for irporepov ; and most
moderns think that it has the very same signification
as irpwros at ver. 15. But the sense above laid down
seems the more natural, and agreeable to the style of
the Apostle, who delights in variety. He might,
however, in a certain sense, be said to be such. See
Benson. 16. ttjv 7rao-av fxaKpoQufxlav, abundant. A significa
tion common both in the Scriptural and Classical
writers. Ilgoy uiroruirwo-iv — aito'viov, " That I should
be an example to all that should come after, that
they may believe in him, unto everlasting salvation."
'Y7roTu7rto<riy properly signifies a slight delineation of
any thing in outline, literally a chalking out any thing
faintly (uiro) ; and as such sketches or models were
used by painters and architects, so the term came to
mean an exemplar in general. Hence it is explained
by the antients uVo'Seiyp*, o-Tjpiov. By others, 7raga-
kAtjo-jv. But this latter, though not inapplicable,
cannot be supposed to be the sense had in view by
the Apostle. The Trio-Teueiv depends upon too-Te ; and
the eiy signifies end, i. e. " in order to the attainment
of." See 1 Pet. 1, 9., More might be said ; but it
is scarcely necessary. The reader may consult
Benson, &c.
17- Tea tit 3ao-iAe? Ttov aito'vtov dtpQdprw. The
Apostle here breaks out into an ejaculation of
ardent gratitude for the mercy of God ; and con
cludes the passage (as often) with a Doxology,

1 TIMOTHY, CHAP. I. 207
one of the grandest and most energetic to be found
in all his Epistles.
Bao-iAeuy is frequently applied to God as being
King of Kings, and Lord of Lords. Bao-iA. Ttov
aitovtov is explained, by the best Commentators, the
King who hath ruled throughout all ages, and of
whose dominion there will be no end. Koppe com
pares from the Jewish writers 2"l Q7iyn *y?12
C3>,D'17iy. Other interpretations have been brought
forward by Grot, and Hamm., but too far-fetched.
'AtyQdprw, immortal. So in 6, 16. God is said to
be thus distinguished from earthly Kings and ficti
tious Deities; 'Aopdrw, unseen (except by his works).
So 6, 16. " dwelling in a light unapproachable by
man." See also Rom. 1, 20. This has been more
than once imitated by Milton. The epithet troQw,
conjoined also with p'vto, is applied to God by many
writers. Yet some Critics maintain that it is suppo
sititious, and introduced from Rom. 16, 27- But the
MSS. in which this omission is found are only about
six in number, and those altered ones. And it may be
easily accounted for, from the wish of the librarii to
remove what seemed a defect in style ; though that
arose from misapprehension of the true construction
of the sense, which has (I think) been rightly laid
down by Bp. Middleton thus : "to the eternal King,
the immortal, invisible, and only wise God." And
so some of the antients. On the other hand, it is
not so easy to account for its introduction, and that
into nearly all the MSS. Besides, if the construc
tion be what Bp. Middleton has pointed out, the
o-o$w is almost indispensable.
Of these different epithets see the copious Clas
sical examples of Wets.
18. TaoTTjv ttjv TrapayyeAi'av — o-TgaTe/av. Almost
all Commentators are agreed that the Apostle is here
resuming what he had been saying at ver. 3—7.,
between which and the present verse there is an
interval somewhat protracted, but not so as to in
duce me to suppose (as some do) that by ttjv iraqay-

208 1 TIMOTHY, CHAP. I.
yeAi'av the Apostle means the injunction he just after
subjoins. On irapayye"Ala see Luke 12, 48. and the
note. Rosenm. remarks on the transposition of fva,
and lays down the following construction : iva trrpa-
reut] ttjv KaATjv o-rparelav Kara rds irpouyoucras iir) tre'
irpoiprjrelas ; the words ev aureus being redundant.
See a similar transposition at 2 Cor. 2, 4. and Col.
4, 17- The sense is : " This I especially enjoin
upon you, that conformably to the preceding predis
position concerningyou, ye would diligently discharge
your duty and office." At the words Kara rds irpoa-
youVay eir) o~e ir^o^relas modern Commentators have
much stumbled. Hence the variety of interpreta
tions, the most specious of which is that of those
(as Noesselt and Schleus.) who take 7rpo4>. for irapay-
yeAi'a, SiSao-KaAi'a, and 7rapaKATjo-iy, i. e. " according
to my previous exhortations." But no example of
such a sense of irpoiprjTela has ever been produced ;
and thus, too, the iw) o-e will have an uncommon
sense, and irpody. be very harsh. The interpretation,
indeed, has no semblance of truth. As little can I
approve of that of Heinr., who takes theirpotp. of the
good hope which all had conceived of Timothy (see
Acts 16, 2.), " augurantes eum optimum fore reli-
gionis doctorem et defensorem." A sense unautho
rized by the usus loquendi : and the phrase savours
rather of the Classical modes of thought than those
of the Apostle. As to other interpretations, I must
omit them. There seems no reason to desert the
antient and generally received one, by which the
jrgoayouVay eVj ere irpo<^t\relas is taken to signify the
prophecies respecting Timothy, which preceded his
investiture with the office of Evangelist ; the Trp'otp.
being understood of declarations proceeding from
persons who possessed tbe Divine ydpio-fxa called the
TfotpTjTei'a. See Acts 13, 2. 20, 28. And so Chrys.
and Theophyl. No well founded objection has ever
been made to this interpretation, which surely in
volves no more difficulty than the supposing the
existence of the irpa<p^reia so often mentioned in St*

1 TIMOTHY, CHAP. I. 209
Paul's Epistles, and which, whoever would doubt,
may as well close the Bible, and shut his eyes at
once upon all truth.
The expression iva o-rpareur^ ttjv KaATjv trrpareiav
as applied to the vigilant and zealous exercise of his
duties, is one of those military metaphors so fre
quent in the Apostle's writings. See Tim. 2, 3. and
Eph. 6, 10. Heinrichs compares a similar use of
the Heb. N12 at Is. 40, 20. and Job 7, 1.* The
Hellenism in o-TpaT. o-rp. is of perpetual occurrence.
See Wetstein's examples.
19. eywv ttj'o-tjv Ka} aya^Tjv a-oveiOTja-iVi " having and
holding," &c. ; for Karey_., as often. II/o-tiv KaV
aya0Tjv o-ovciStjo-iv Rosenm. takes for irltrriv ev Ka&apa
<rwei8Tjo-ei, by a sort of hendiadis. But the terms
are better kept separate ; as supra ver. 5. ck o-uveiSTj-
•retoy aya0Tjy Kai irlo-rews a. These (as Hein. ob^
serves) are the principal virtues of the Christian
soldier. Theophyl. well paraphrases thus : aAAa 8ei
ce eyeiv irlo-rtv, wo-re tov Ao'yov opQoTopiv, Kai ayaa"»)«
tfuveiSTjeriv, TooTeoTi, iroAirelav dkardyvwo-rov KeKTTjtrflaj.
'Ek yap TauTTjy tj' aya0Tj o-uvej'STjeriy, i'va Ka) Ttov otAAtov
8o'vao-ai 7rpoib-Tao-9ai. So Grot. : " Sicut ignis pabulo
indigot, ita fides bonis operibus ; alioqui facile ex-
stinguitur. Nam qui male agere volunt, omnia
quaerunt ut sibi persuadeant ea quae de praemiis ac
pcenis aeternis dicuntur non esse vera, aut certe non
tali Lege Deum agere cum hominibus."
19. tfv rives dirwa-dfievoi, " which (good conscience)
some having rejected and neglected," &c.f IlepJ
* Nor was this confined to the Scriptural writers ; for, as Wets.
observes, omne studium cujuscunque privati aut publici muneris
egregie militia dictum ; as Seneca Ep. 96. Vivere — "militare est.
Max. Tyr. 19, 4. orparij'yoi' p&v rov Bebv, arpareiav be n)v ioirjv,
tnrXirt)v be rov iivBphJirov. Apulej. Met. 11. Da nolnen huic sanctae
militias, cujus olim sacramento etiam laetaberis, teque jam nunc ob>
sequio religionis nostras dedica, et ministerii jugum subi volunta-
rium. t Benson fancies here a reproof of the Judaizing Christians, who
rieither retained the- -pure Christian faith, without adding Jewish
mixtures, nor a good conscience : for they suppressed what they
VC-L. VIII. P

210 1 TIMOTHY, CHAP. I.:
ttjv 7rio-Tiv evauayrjo-av. The terms vaudyeiv naufra-
gium facere alicujus are used by the best Classical
writers. See the philological Commentators. But
the Latin phrase is confined to ruin of property, or
fortune. The other is sometimes used (as here) of
a loss of truth, or rectitude by, (as it were,) splitting
on the rocks of error or vice. So (of Wets, exam
ples) Cebes : vauayouciv ev rw 0j'o> Kaj wAavtovTaj.
Galen : ev oi'y yap ivaudyv)o-av oi irpoo-Qev \arpol. Philo
1, 678. vauayTjVaVTey tj 7repj yAwrrav dOupov, tj irep)
yao-Tega oVatjo-tov.
20. wv eo-nv 'Ypvaioy Kai 'AAe^avSooy. From the
mode in which those persons are mentioned, it is
plain that there were more, and that these are speci
fied as being the most culpable. The names occur
at 2 Tim. 2, 17. 2 Tim. 4, 14. Acts 19, 33. ; though
it has been thought doubtful whether they were the
same persons. Hymenasus denied the resurrection
of the dead, understanding the resurrection as merely
a spiritual one, a new birth unto righteousness.
20. ouy irapetiwKa t«> Xarava. See the note on 1
Cor. 5, 5. "\va ira\tieuhwa-i p) ^Aao-^rjfxeiv. It is
strange that Heinr., who discusses this passage with
his usual learning and acuteness, should regard this
as put for pSep'av d§opfkr\v SiSovai toj avTiKeipvo) tou
3Aa<n£>Tjp7v. Or they may, he thinks, be explained
" ex affecto irati, qui saepissime minatur plura quam
efncere aut potest aut in animo habet." And he
remarks on the immitia verba of St. Paul. But
surely nothing more irreverent to the Apostle can
be imagined ! As to the reasons assigned by Heinr.
for deviating from the common Opinion, they are
too weak to deserve a moment's attention. Good
sense and good taste (if nothing more) might have1
taught him not to press or refine on the sense of such
words, which Pricaeus long ago showed are to be
reckoned among proverbial expressions. And he
knew to be truth, and, to please the Jews, broached what was erro
neous and destructive of the Gospel."

1 TIMOTHY, CHAP. I. II. 211
adduces many examples from various authors. In all
such passages, it may be observed, the true end of all
punishment is supposed to be aimed at, namely, the
prevention of crime. Hence we may see how false
is the interpretation of Beza, " ne impune ferant suas
blasphemias." The force of 0Aao-<p. may easily be conceived by
considering that those who propounded such here-
.sies as did Hymenasus, could scarcely avoid speaking
evil of the truth; and, as Grot, observes, those who
abandon any doctrine, and promulgate an opposite
one, usually seek to justify their conduct by speaking
evil of the one they have forsaken.
Whether Hymenasus and Alexander were thus
reclaimed, we are not informed. Most probably
not. See Benson. How much] this uncompromis
ing severity to apostates strengthens our confidence
in the divine mission of the Apostles, is justly re
marked by Reynolds ap. Doddr.

CHAP. II.
It is truly observed by Benson, that c. 1. is a sort
of preface to the whole Epistle ; and at c. 2. the
Apostle enters upon particulars, and proceeds to give
Timothy directions for the regulation of the Church,
and especially as regards its external state. Hence
he first touches upon the most important of the ex
ternal observances, public prayer.
Verse 1. irqwrov irdvrwv is by some interpreted
imprimis. But the context requires primum om
nium, with the Vulg. And so Luke 12, 1. 2 Pet.
1, 20. Like principio, it often has no apodosis.
The terms irpo(reuy_a), ivreu^eis, and euy^aqitrrlat
have properly this difference, that by the first is
meant deprecations of evil ; by the second, supplicar
tions for good ; by the third, intercession for others;
by the fourth, grateful acknowledgments to the Di-
p 2

212 1 TIMOTHY, CHAP. IU
vine goodness :* but I agree with the best Commen
tators, that we need not here resort to critical dis
tinctions (which even the antients disapproved).
Thus Theophyl., from Chrys., says : Tivey tie 8ia<£ogav
irepteipydtravTa), but understand the terms as de
noting all kinds of prayers to be offered up for the
good of men, and which may be variously classed.
By irdvrwv are meant both Christians, and non-
Christians. Some add, both friends and enemies.
But that seems little consistent with public prayer.
This was, I think with Benson, levelled against the
bigotry of the Jews and Gentiles. How different
such a course was from the spirit and practice of
the Jews, and how necessary it was to show the
Gentiles the difference of Christians in this respect,
is very obvious. They might, by praying for, rather
than by evincing contempt and hatred for the Hea
thens, and especially by prayers for the prosperity of
kings and governors, show that, as loyal, peaceable,
and well-affected subjects, they deserved to be pro
tected rather than persecuted.
2. uirep fiao-iAewv — ovrwv. This may be understood
not only of the Roman Emperors, to whom the for
merly odious name 0ao-iAe?y began to be freely ap
plied, but to all those who exercised any sovereign
authority under them, whether Tetrarchs, or others.
The Ttov ev uTrep6yjr\ ovrwv are supposed to be the same
with the of ev TeAei, &c. of the Classical writers, all
those bearing the high offices of state and adminis
tration of provinces, whether pro-consuls, or mi
nisters of state, &c. So Tertullian in his Apolog. :
" Oramus etiam pro Imperatoribus, per ministros
eorum, et Potestatibus." The Jews, indeed, as
Ottius here shows from Joseph. B. J. 2, 17, 2. and
* Wets, thinks that the Seriats, Trpo<revxv> and evrev^is have this
difference, that the first denotes oratio extemporanea et brevis; the
second, meditatio majestatis divina ejusque adoratio ; the third, pera
v\eiovos Trappnoias (as Origen de Orat. 44. defines), vel de certd
quadam re Deum adire.

1 TIMOTHY, CHAP. II. 213
Ant. 12, 11. " did profess to pray twice a day for
the emperors : and the Rabbis directed the people
to pray pro pace regni. But the present practice of
the Jews was so little consistent with their profes
sions, that it was the more necessary for the Chris
tians to show how different they themselves were in
both respects. This duty (so agreeable to the pre
cepts of Christ, Matt. 22, 21., and to the spirit of the
Gospel) was (we find from the early Ecclesiastical
writers here cited by the Commentators) universally
performed by the primitive Christians.
The words i'va 8iaytopv Heinr. says, are very plain.
Yet he seems to misunderstand their general scope :
for the sense (I apprehend) is not, "let us do this that
we may live at peace, and not suffer persecution,"
but I think with Rosenm., that these prayers (which
included all the lesser observances of loyal subjects,)
are directed to be offered up for the benefit of that
quietness and deliverance from the harassings of bar
barians and Robbers, than which no greater blessing
can be received by subjects from rulers. Here
Wets., and especially Pricaeus, adduce Classical ex
amples in superfluous abundance ; but very few in
deed are useful or apposite.*
The o-epoV. denotes a decorous and worthy de
meanour : a signification found in the Classical
writers. So Herodian 2, 1, 10. (cited by Wets.) Siot
o-epo'TTjTa aiSoup'voy, " respected for his worth."
JElian. V. H. 2, 13. o-epoTTjy 0/ou.
* I could contribute no slight symbola ; but shall content
myself with three or four passages which did' not occur to those
Commentators, and are really apposite, Thucyd. 4, 6'2. rrjv be inrb
iravruv bpoXoyovpevnv apiarov elvai eiprivrjv irHs ov XP*I Kai ev
iip~iv avrois iro'ir\aaaBai ; ij hoKelre, e'i rS ri 'iariv ayaBbv fj e'i rji ra,
evavrla, ovx ^<ruX'a P-dXXov rj noXepos to pkv iravaai av eKariptp,
rb be avvbtaaioaai, Ka\ ras npds Ka\ Xapirporriras aKivbvvorepas
exeiv rnv elphvnv, aXXa re oaa ev py\Kei Xoyoiv av ns biiXOoi,
tiatrep irepl rov woXepelv. Pind. Pyth. 7- init. (which Thucyd. seems
to have had in view), <plXo<ppov 'An^i'a, Aikcis TSi peyiarbiroXt 8v-
yarep. Cicero : Nihil tam populare quam concordiam quam otium
reperiemys, Theophyl. Sim. 77 d. obbev yap rns elprivns KaBetrrnKe
TtpaXipearepov rois ye vovv exovai.

214 1 TIMOTHY, CHAP. II.
3,4. touto yap KaAov — 0eou, " For this (i. e. pray
ing for all men, especially rulers,) is good," &c. The
KaAov seems to regard men. (So Theophyl. rb <f>uo-ei
KaAov),* and is rendered by Rosenm. pulcrum, ho-
nestum, quod decet. 'AirotieKrbv signifies properly
what is worthy of being accepted or approved : but
it here denotes what is approved. It is explained by
Hesych. iiraiverov. We may compare Hebr. 13, 21.
ivunrlov aurou iudpeo-rov. By irdvras is meant all na
tions and all individuals , q. d. " God desires the sal
vation of all, and therefore for all we are bound to
pray." Thus the term o-wrrjp Tjpov, often elsewhere
applied to God (see the note on 1,1.) has here a pe
culiar propriety. On o-w^vai see the note supra 1,
15. The Kai before eiy iirlyvwo-iv is well rendered by
Benson and in order thereto. I cannot agree with
Doddr. that this clause proves the preceding one
must be taken with limitation.
4. eiy iirlyvwo-iv aATjSei'ay signifies, " to perfectly
know, and consequently embrace, the truth as it is
in Jesus, the true religion, as revealed by Jesus
Christ and his Legates." This sense of aATjSeia and
PEN is common in Scripture. That God wishes the
salvation of all men, we find from various parts of the
New Testament. See Joh. 3, 17. 2 Pet. 3, 9. &c.
And this is implied in innumerable passages. I can
not however here enter into the subject, which, in
deed, falls rather within the province of the Theolo
gian than the Commentator. But I must confess
that the comprehension of the question seems to far
exceed all human power.f That God hath made
sufficient provision for the salvation of all men, and
that none will perish but by their own fault, we may
be content to believe and know ; though the mode,
&c. must be left in the bosom of our Father and our
God.
* In a similar way bUaiov is used at Eph. 6, 1. where Theophyl.
Explains, <j>iaei hUaiov.
f Mackn. indeed avoids the difficulty; but it is by ascribing an
unwarrantable sense to the words.

1 TIMOTHY, CHAP. H. 215
p, 6. Heinr. here remarks: "Amplificatur hie
locus, cur pro omnibus sint noncupanda vota." And
so Benson. This may be true ; but it seems to me
that the Apostle also intended to further explain
what was only darkly hinted at in the Kai eiy iirlyvw-
o-jv : and thus the sense will be : " not merely have
we all, of whatever nation, the same God as our
Creator, and the same Christ as our Redeemer, but
this : There is one God and Mediator common to
all ; and this mediation and atonement of Jesus
Christ constitutes the only means by which we can
be brought to the truth, and thereby attain salva
tion." The words 6 Souy eauTov avTi'AuTgov uirep irdv
rwv, which are so closely connected with p<rjTTjy
(and to similar adjuncts at Hebr. 9, 15. 8, 6. 12, 24.;
plainly prove that the Socinian notion of Mediator (as
only denoting " one who makes known the mind of
two parties to each other, and makes an agreement
or covenant between them,") is miserably imperfect :
for though that is one part of a Mediatorial office1,
yet the true notion of Christ's mediation, as given
us in the New Testament, includes also reconcilia
tion and atonement, and giving himself a ransom to
God for us ; as the words following at the present
passage clearly prove. See the note of Whitby, who
shows by many extracts from Philo, that such too
was the Jewish notion of Mediator.* It is rightly
observed by Mackn., that the Apostle means to
hint, that Christ's mediation is founded on the atone
ment which he made for our sins, in his human na
ture. For, as Doddr. observes, the words avQpwiros
* He thus concludes his able annotation : " So that here it is
made the office of Mediator to procure peace to the creature from
God, to make atonement to God, and to be an advocate to obtain the
pardon of sins ; and if Christ our Mediator and Advocate with the
Father, was, by virtue of his office, to do this, surely it must be part
of his office to appease and reconcile God to us." This view of the
subject is fully supported by the antient Fathers and Commentators.
See especially Chrysost., and, of the moderns, Bps. Pearson and
Bull, and that most excellent and seasonable Treatise of Abp. Magee
on the Atonement. See also the note on Rom. 5, 8.

216 1 TIMOTHY, CHAP. II.
I. X. plainly show that it is in his human nature we
are to consider him as discharging it." And this
perhaps is the best account to be given of the intro
duction of av9pto:roy. Though it might also be meant
(as some say) to shew the humanity as well as Deity
of Christ.*
That learned Socinians should have caught up this
passage (like so many others) to establish a system
which requires all means, even the most desperate,
to give it any colour, is not surprising : and that the
unlearned and unstable among them should receive
the gloss they offer is natural ; and yet, that any per
sons of learning, and, to use the words of the Apostle,
oi tiid ttjv e£jv Ta aio-flTjTTjpja yeyufxvao~\xeva eyoua-i irgbs
SjaKpitriv KaAou re Ka) kukou should be induced to
take up with it is truly amazing. To omit many
other confirmations of the above view of the subject
from writers whom they are accustomed to reverence,
I would instance the following : Meo-iTTjy, o elgTjvbVoioy
(ut Suidas explicat) qui amicitiam, pacem, et Con-
cordiam restituit, et dissidentes reconciliat, gutes
Vernehmen wiederherstellt. Hoc mediatoris munere
functus est Christus, dum mortem toleravit ad ve-
niam peccatorum, v. 6. et declaravit, Deum velle
hominibus condonare propter mortem a se tolera-
tam ; per doctrinam suam effecit, ut homines favo-
rem Dei optarent, et qusererent ; quod beneficium
est generale, et totius humani generis donum. Rom.
5, 10. 2 Cor. 5, 19. sAvGpto7i-ov hie intellige o-yffxari
euoTjQevTa toy dvhpwirov, Phil. 2, 8. (Rosenm,).
6. 6 %ous iaurov avTiAoT§ov uirep irdvrwv. Compare
Matt, 20, 28. This shows the mode in which the me
diation was effected. 'AvTiAotpov, which seems to be
a stronger term than AuVpov, though nearly of the
same sense (and indeed Schleus. thinks it synony-
* So Bp. Middleton ap. Slade : " Unless he had been deemed
more than man, there would have been no occasion for such an ex
pression, We never find the word man so applied to any other per
son. There is no such phrase as avBpwuos Muxrns, or av.Bpunras
\wawns.

1 TIMOTHY, CHAP. If, 217
mous), occurs in a Greek Translator of Ps. 48, 8.,
and also in Hesych. : dvrl\urpov dvrltioTOv. It
might possibly be in some copies of the Sept. in St.
Paul's age. On the full force of the term in ques
tion, and of the whole passage, see the masterly note
of Whitby.
The words following to fxaprupiov Kaipois iSi'oiy are,
from their brevity, somewhat obscure, and have been
differently interpreted. Rosenm. renders : " hasc
est doctrina temporibus suis reservata." By fxapru-
pjov he understands that brief sum of it now pro
pounded by the Apostle. And, indeed, pc^Tugiov
does signify doctrine ; but that signification seems
here little apposite ; and the whole interpretation
yields a very frigid sense. That of Heinr., though
ingenious, is too contort to deserve attention. For
my own part, I see no interpretation so little liable
to objection as the commonly received one, which is
well expressed by Benson (ap. Slade) thus : " who
gave himself as a ransom for many, as the great wit
ness (of the truth of God's word,) appearing in the
proper season (1 Tim. 6, 15. Tit. 1, 3.) appointed by
God, and signified in the antient Prophets, for his
appearing in the flesh, and undergoing such a scene
of humiliation and sufferings. Gal. 4, 4. Eph. 1,
10." And this is supported by the authority of the
Greek Commentators. Thus Theoph. (from Chrys.)
takes fxaprupiov for tiid too fxapruplou. Or (he adds)
efyeqfxriveuwv touto, <$>t]o-j vuv, oti avriAurqev to fxaprupiov
Aeyo), TouTeori, to 7ra9oy TjAQe yap pxoTugTjVtov ttj ocAtj-
$ela fxeyjpi (javdrou. He explains Kaipois iSj'oiy by k«i-
poiy Toiy jrpoo-Tj'Kouo-iv Theodoret and CEcumen. by
eViTTjSei'oiy. See Benson.
7- eiy o eVeflTjv eyto KTj'po£ Kai ebro'trToAoy, " to the
preaching and declaring of which I am appointed."
Compare 2 Tim. 1, 11. The parenthetical declara
tion aATjfleiav Aeyai ev Xpjo-T<5, ou -tyeutiofxai may be
compared with Rom. 9, 1. where see the note. Ben
son's version, m as I am a Christian, I speak the

218 1 TIMOTHY, CHAP. if.
truth, and lie not !" is undignified, and indeed not sd
accurate as the common one. The sense seems to
be : "I speak the truth before Christ, ivwiriov X., as
in the presence of Christ." On the ktj§u£ and diroo--
ToAoy, the long note of Benson may be consulted
(though here, as very often, he is too fanciful), and
also that of Doddr. 'Ev irlo-rei Ka) aATj9e/a. These
words are by some, as Camer., Beza, Grot., Pricaeus,
and most recent Commentators, applied to the Apos
tle, and taken for Trio-Toy Kai aATjfiTjy, " teaching sound
doctrine, without any admixture of false or adulte
rate ones." By the antients and many moderns they
are referred to the Gentiles, i. e. " instructing them
in faith and truth ;" which Benson thinks an hendi-
adis for the true faith. But see Theophyl.
8. 0ouAopu ouv 7T§oo"eu'p^eo"9ai Touy dvtipas iv iravr)
roirw. The ouv is resumptive ; for the Apostle re
turns to what he was speaking of at ver. 1., namely,
public prayer. Benson observes with how much
propriety the Apostle introduces this solemn asser
tion of his Apostolic power, as ambassador from
God. Hence the 0ouAop*i of the Apostle here and
at 1 Tim. 5, 14. Tit. 3, 8. may very well be rendered
I desire, wish, direct. By robs dvtipas the best Com
mentators are agreed is meant, the men, as distin
guished from the women. See the learned and able
note of Benson, who has (I think) proved the point.
'Ev 7ravTi roirw is admitted by the best Commentators,
antient and modern, to be said emphatically ; q. d.
" not in Jerusalem only, but everywhere else," i. e.
(as Grot, limits it) wherever the place is proper for
public prayer. There is reason to think that these
assemblies were at Ephesus, Corinth, and probably
elsewhere, held at private houses ; and consequently
the whole society was divided into many such con-
venticula. 8. eVai'govray oVj'ouy yfipas. The iiralpovres oV/ouy
^eipay is only inserted (as the best Commentators
say) ex naturali orantium habitu. So Apulej. (cited

1 TIMOTHY, CHAP. In &\$
by Pric.) Hie habitus orantium est, ut manibus in
ccelum extensis precemur.* By oVi'ouy is meant pure
and undefiled; that which is properly applicable
only to the person, being applied to the hands ; as is
frequent in the Old Testament ; as Ps. 26. " I will
wash my hands in innocency, and so will come to
thy altar." " There is (as Benson says) both an allu
sion to the raising of the hands in prayer, and the
washing them before prayer ; which was a symbolical
action, denoting the purity of intention which should
accompany prayer." All this is so plain that it need
not be enlarged upon.
It is further directed to be ^topiy o^yTjy Kai SiaAo-
yio-pu. What is meant by the former is clear. Theo
phyl. explains it : pTjtriKaKi'ay Kai eprafle/ay tov irpos
tov a8eA<pov. And so CEcumen. and Theodoret,
and all the earlier modern Commentators, especially
Grot., who aptly compares Maimonid. in Regulis
orandi : " Si quis senserit animum sibi commotum et
cor turgens, ne oret, sed quiescat dum mens sit se-
data." See Matt. 5, 24. and 6, '15. and the notes.
Doddr. however understands it of imprecatory lan
guage against their enemies mixed up vvith their
prayers. And he cautions those who join in free
prayer not to mingle their own angry and irregular
passions with their addresses to God ; than which
nothing, he justly adds, can be more displeasing to
God, reproachful to Christian assemblies, or offen
sive to persons of a right temper and disposition.
This indeed would be transgressing the Apostle's
direction in the very worst manner : yet I can
hardly think he had it in view. With respect to the
* Here Wets, cites Galen : bo-las xe"l9as €LS >7^Pa aeipas. Arist.
Eccl. 264. rds xelPas ctipeiv. Hor. Carm. 3, 23, 1. Coelo supinassi
tuleris manus. To which I add Eurip. Iph. T. 269. Beooefiris b'
vpiov ns &v, 'Aveaxe XelPa> KaL irpotTevZar' eiaibwy. Aristid. 2,
398 D. ou rds xeipas dvw avv aibol Kai heei <jvyyvit>pr\v atrrjrrei ru>v
pexpi rovbe hpapr-npeviav rovs Beovs. Philo Jud. 648 c. KaBapds
Kai TrapBevovs xe'Pas dvareivas. Plut, Mar. 26. ijv^aro k. dvaax'i"'
rds xeipas.

220 1 TIMOTHY, CHAP. II.
SiaAoyio-po, it is explained by some, as Est., Benson,
and Heinr., of disputatious contention, debate, and
altercation respecting the taking the lead in a con
gregation (see Rom. 14), or on the question respect
ing the reception of the Gentiles. But it can hardly
be supposed that they brought such disputes to
prayer : and therefore I prefer the interpretation of
the antients and most moderns, doubting. So Theo
phyl. : appi$oAiav <£>tjo-j" TOUTeWiv, i'va pj ap£i|3o'Atoy
Kai fxerd tiio-rayfxou irpoo-epyji], aAAa irto-reuwv Ka) pj
SiaKpivo'pvoy, rourio-Tiv, apJ3i/5aAAtov oti tj Atj\(/tj, tj ou
Atj'vjVtj, a aiTeiy. And this, as it is supported by so
many passages of Scripture, especially Joh. 1, 6.,
and (as Doddr. says) " furnishes another important
thought on the subject," seems to deserve the pre
ference. 9, 10. oJo-auTtoy Kai rds yivouKas — ayaStov.
Here must be repeated floiXopai, not (as Grot.) fiovXopat wpo-
aevxcBai ; which is plainly contrary to the Apostle's intention.
(Rosenm.) And so most Interpreters, including the E. V., Doddr.,
and Mackn. But in this there is something awkward ; though
Mackn. helps it out by supplying, " before appearing in the assem
blies for worship :" which is, however, arbitrary and frigid. I can
not but think, with Grot, and other moderns, and all the antients,
that the whole of the preceding is meant to be repeated : but (I
would add) with an adaptation of wpoaevxetrBai to the sense re
quired by the context, namely, silent prayer : and when the Apostle
adds ev KaraaroXfi Koirpia, I think he means : " Let them attend
the public prayers in modest apparel. And then at the following
words perd a'ibovs, the jiovXopai must be repeated, with the following
sense : " I wish them (I say) to adorn themselves (on such occa
sions) not in," &c.
It is strange that Salmas., Koppe, and others, should have taken
KaraoroXr) in the sense cuhibitio, which is very frigid and inapposite.
It is rightly interpreted by the antients, and almost all moderns, of
apparel. So Theophyl. : cnraire~i rb KaraaraXelirBai Koaplws Kai pr)
irepiepy&s' aKotrpla ydp eKelvo. He well explains KnraaroXr) thus :
JLarairroXr)v bk Xeyei rb travroBev irepieoraXijvai Kai avyKCKa-
XbipaBai, a\\a pr) avaKEKaXbipBai dvaiirxvvrios. This the modern
Commentators have not attended to : though Hesych. explains it
irepi(ioXr)v. The word occurs (among other passages cited by Wets.)
in Joseph, and Is. 61, 3. KaratrroXrjv bo^ns, and also Plut. 1, 154.
Kara(jToXr)v irepi/iaXrjs ; though it there means restraint.
The Apostle then adds, further to explain his meaning, perd
albovs Kai irh)(j>poavvrjs Koapeiv eavrds. Of these words albovs and
<rw<j)poirvvrjs the former is said, by the Commentators, to relate to

1 TIMOTHY, CHAP. II. 221
"the countenance and conversation ; the latter to the whole de
meanour. Here Wets, adduces a vast number of Classical citations,
the most apposite of which are the following. Thucyd. 1, 84.
albovs truxppoavvns irXelvrov perexei. Arrian Epict. 4, 8. auxjipo-
avvns, Koapiornros kui albovs epaa-rds. J. Finnic. 8, 30. verecun-
dia, gravitate morum atque honesta conversatione ornatos. Xen.
Mem. 2. ro aZpa rfj KaBaporr)ri KeKoap-npivnv, rd bk oppara aiboi,
rb be a-xvpa (Tuxfrpoo-vvn. But even these are not quite to the pur
pose ; since the expressions are, perhaps, only to be regarded as ad
verbial phrases for aiaippovCis, &c.
The words following are further exegetical. The xXey^. is exr
plained by Heinr. : "annulus, quo implicantur, aut incincinnos tor-
quentur crines, unde existebat epirXoKri rpix^v 1 Pet. 3, 3. Heb.
ntf pa nuryv, Jes. 3, 24." The xt>varV> he thinks, is to be united with
the wXeypamv by an hendiadis. Wetstein has here brought toge
ther such an immense mass of passages illustrative of the words
irXiypairiv and papyapirais as might astonish the most dili
gent collector ; yet they illustrate the subject less than could be
supposed, and most of them are superfluous. Of the use of gold in
the head-dress, and in other parts of female attire, we need not be
told : neither is this a place for minutise of such a kind. Omitting
these, therefore, I shall content myself with some original observa
tions on the passage at large. The best Commentators in these
general and positive terms, seek a limitation. Of the various me
thods pursued, the best is, to take ovx — aXXa in the sense non tam
—quam, examples of which are not unfrequent ; as Luke 14, 12.
Joh. 6, 27. Hos. 6, 6. and 1 Pet. 3, 3. i5v eoru> ovX 6 e&Bev
(epirXoKijs TpixH>v Kai irepiBeaeias xPvaLU>v< % evbvcreias Iparlwy)
Koapos- dXX' b Kpvirrbs rijs Kaphlas. So I would point : for the
use of Kai (not }j) before irepiBeaeias xPvcrl°lv shows that the
words are to be taken with the preceding epirXoKfjs rpix&v ; and
if so, they can mean nothing but golden combs, clasps, bands,
and other ornaments for the hair, as the learned have conjec
tured, but not proved. So Thucyd. 1, 6., describes the antient
Athenians as xPv(rvv rerriyiiiv kvepaei Kp&fivXov avabovpevoi rdv
ev rfj KeQaXrj rpLxSiv. The wXeypara* of St. Paul corresponds
to the KpuifivXoi of Thucyd. ; and they both mean cincinna. And,
as in the passage of St. Paul, the word xPv/Ti> comes immediately
after nXeypaaiv, and as the association of ideas would so naturally
(as in- the case of St. Peter) lead to the mention of those golden
ornaments which adorned the hair, I would rather interpret it of
these, than of armlets, or ear-rings. Not so with the papyapirais,
by which I should understand finger-rings, armlets, necklaces, ear-
* Which may he illustrated from Artemid. 4, 73., p, 394., oroXijv,
7/ virobnaiv, rj eptrXiypara yvvatKela. So the Etym. Mag.
explains epirXeKrpia by Koppnrpia, qui crines intorquet. And rd ep-
irXeypura are instruments for binding the hair, like the xpvcrai T^T'
riyes of the antient Athenians. Hence may be understood an ob
scure passage of Artemid. 5, 53., eho£,e ns yvvr) Tr)v epirXeKovaav
kvry Oepairatvay k. r. X., i. e. ry\v epTrXeKrplav,

222 1 TIMOTHY, CHAP. II.
rings, and brooches, made of pearls, or other precious stones ; for I
entirely agree with Schleus., that papyapir-ns sometimes " latius
patere, et omnino lapides pretiosos significare." I will only ob
serve that as xpvaos an(^ papyaplrai are here used for the orna
ments made of those materials, so the Latins use aurum and
gemma ; as Virg. Mn. 4, 138. Crines nodantur in aurum. And
Ovid Heroic. Epist. 21, 89. Ipsa dedit gemmas digitis, et omnibus
aurum. The Apostles, therefore, both mean to admonish Christian women
to pay far less attention to external adorning than to internal, and to
make virtue their especial ornament. A very similar passage, which
will much illustrate these of the Apostles, occurs in Philostr.
Heroic, c. 13., eKopa re dvexaxBias' ov ydp ijo-Kei rnv Kopr/v, ovbk
inr&Keiro airy, aXXU pbvnv rr)v aperrjv erroieiro Koap-npa, where the
sentence ov ydp ija-Kei rnv Kop-nv, is qualified and explained by the
following ovbe inreKeiro avry. See also Melissa ad Clearetam, p. 749.,
cited by Wets.
Upon the whole, it seems clear that the direction in question is
intended chiefly to apply to their dress at the religious assemblies ;
though it may be extended, mutatis mutandis, to their apparel at
other times.
10. eVayyeAopvaiy $eo<rej3eiav. The verb iirayye-
Aeo-8ai, like the Latin prqfiteri, is used with various
substantives in the accusative signifying the names
of sciences and arts, and sometimes those of mental
habits, and virtues, as here. Of all these examples
may be seen in Wets. ®eoo-e$ei'a, properly signifies a
worship qf God, and was applied by the Israelites to
the religious observances of a faithful devotee ; but
it was borrowed, like many other words, and trans
ferred to the Christian religion, with a change of sig
nification, so as to denote what we call godliness.
11, 12. yuvTj ev TjVu^i'a fxavdaverw iv irdo-j] uirorayj}.
The best Commentators are agreed that this relates
to the same subject, namely, public worship ; q. d.
" Not only let the men alone pray, and the women be
clothed with modesty of every kind, but let the
women refrain from teaching : let the woman learn,"
&c. This is mentioned, lest it might have been sup-
•posed that they were allowed to instruct, if not to
pray. Theophyl. well explains thus : Ou p'vov p^pi
jo-yjrjfxdrwv Ka) Karao-roA^s K0<rp'a eo-Tto tj' yuVTj, aAAa Kai
fxeyfqi 4>tovTjy p (pfieyyeVSto yap, <J5tjo-j, p8e irep) irveup.a-
TiKtov, aAAa pivOaveTto p'vov. Touto 8e auTYj eo~Tai
ptAAov, idv TjVo^ao-Trj.

1 TIMOTHY, CHAP. Ill 223
11. ev f\«uy\a, "in quiet silence." The words
following ev 7rao-vj uVoTayfj are exegetical of the pre
ceding, and signify " with all obedience and submis
sion." Though the pAvflaveVto might well indicate the
Apostle's meaning, yet, to make it the more decided,
he adds yuvaiKi tie SiSatrKeiv ouk eViTgeVto, ou'Se auSevTeTv
avSgoy. The verb auQevTeTv properly signifies " to slay
with one's own hand ;" then, to do any thing (as we
familiarly say) of one's own head (Mceris, auVoSiKoy),
or taking law into one's own head. Hence it comes
to mean act the master, exercise authority overz
and thus it is here explained by the antients e£ouo-i-
a£etv. As verbs of ruling take the Genitive, so here
we have avSgoy, by which is meant, not husband, but,
in a general sense, man. Indeed avSpby and yuvaiKi
may be said to stand for the male and female sex.
At elvai ev Tjo-u^/a, Heinr. subauds KeTxeuw. But
fiouAofxat, which has been used more than once, and
has nearly the same sense, is preferable. Rosenm.
explains the r^o-uyla by otio, i. e. a not discharging
any public office. But it seems rather to signify
silence, with the adjunct notion of obedience and
acquiescence. The Philological Commentators here overwhelm
us with passages expressive of the duty of the female
sex to observe silence and obedience to the male !
But all this learning might have been spared ; since
it is (I think) clear that the Apostle's words only
apply to silence and obedience to the other sex in the
exercise of public worship : though I grant that
political and domestic subjection seems implied in the
argument for religious subordination. And, indeed,
considering the doctrine of the Old Testament and
the Jewish Law, St. Paul could consider the mafter
in no other light.
13, 14. In adducing these reasons why the woman
should be in subjection to the man, we are to consi
der St. Paul as a Jew urging such arguments as Jews
urged, and such as were understood and allowed by
Jews, and were regarded as popular arguments in

224 1 TIMOTHY, CHAP. II.
general, especially to those who, like the Gentile
Christians, acknowledged the authority of the Old
Testament. Compare a very similar passage of
1 Cor. 11, 8 & 9-, where see the note. That the
Jews were accustomed thus to argue is clear from
the numerous Rabbinical passages adduced by Wets.
and Loesner. They regarded even those elements
which were first created as of greater dignity.
The iirAao-Qr) is used for eKrlo-Qrj ; with a reference
to Gen. 2, 7» ku) eirAao-ev b ®ebs rov dvOpwirov youv dirb
TTjy yTjy.
14. JA8aj* ouk TjVaTTj0Tj. The antient Commentators,
and most judicious moderns, rightly repeat irpcSros
from the former verse. But it is also implied that
Adam was not deceived by the serpent, but by the
woman. Such is (I conceive) the true view of the
sense, which is obscured rather than illustrated by
many modern Commentators. See Pole and Wolf.
Of the next words tj' Se yuvTj dirarrjBelo-a ev iraqa-
@acrej yeyove no satisfactory account is given by the
Commentators. But it should seem that we have
only again to take as-aTTjoeib-a for irpwrw dirar., and
take ev 7raga/3ao-ej yeyove as meant KaT' i^oyjjV, i. e.
" But the woman being (first) deceived, was espe
cially in fault (for the phrase ev irapafido-ei ylvecrQai is
similar to in culpd esse, and savours of Latinism)."
So Theophyl. observes : 7rpby ttjv o-uyKpio-iv ouv rrjs
yuvaiKoy auTov d)Tjo"i pj as-aTTjo-Qai. For, (he adds) Eve
was brought over by desire ; Adam, by the persua
sions of his wife. And he sums up the general argu
ment of the Apostle thus : <pTj<riv ouv, oti dira% itiltia^ev
tj' yuvTj, Kai 7ravTay Kareo-rpe-tye' tiid touto p) SiSao-Kerto
to yevoy kou^Sov yap eo-Ti Kai eo7raoa8eKTov, Kai euirapd-
ywyov. The argument is built upon the original and
thence derived comparative imbecility and persua-
sibility of the female sex, and consequent unfitness
for public instruction.
15. o-wQrjo-erai tie — ctocppoo-uVTjy.
There are few passages that have more exercised the Commenta
tors than the present. All the various interpretations it were use-

1 TIMOTHY, CHAP. II. 225
less for me to detail and review. I shall therefore notice the prin
cipal ones.
The antient and many eminent modern Commentators, as Crell.,
Le Clerc, and especially the recent ones, interpret the tckvo-
yovlas oi education. But this is quite unsupported by authority, or
even analogy ; and yields too limited a sense. Rosenm. (from the
Syr. and Crell.) lakes the bid for avv, and reKvoyovias for the off
spring, the children themselves : which, he thinks, is confirmed by
pelvumv. But that admits of a more natural interpretation in ano
ther way ; and this use of hid in so uncommon a st»nse with tckv.
is unprecedented, and too little analogical to permit any confidence
in this interpretation, which, indeed, yields a very frigid sense. I
should prefer that of Knatchbull, Hammond, Kidder, Doddr.,
Wells, Harris, and Mackn., who understand rijs tckv. of the bringing
forth of the promised Messiah : which they think countenanced by
the article, and agreeable to the context. Yet it involves too much
harshness; and those are precarious grounds on which to rest such
a sense; nor (as Benson observes) is there any where else in Scrip
ture any allusion to such a promise. The least objectionable inter
pretation seems to be that of many eminent moderns, as Whitby,
Locke, Benson, and others, who take the bid in the sense through,
and regard this as a general intimation that pious women might
cheerfully commit themselves to God in the hour of nature's .dis
tress, if they trusted in God, maintaining charity withal, persevering
in chastity, and strictly adhering to the laws of temperance in every
other respect. But this lies open to the objection that the deliver
ance is not confined to Christian, or even virtuous women : and
though the answer of Whitby seems plausible, it is not satisfactory.
I would observe that the nature of the context evidently requires
atoBrjaerai to be taken, not in the sense of temporal deliverance, but
of salvation in the theological sense. Then it has not been suffi
ciently attended to that at trwB. we are to repeat ywr), and take it
of the whole sex ; by which we meet the objection that many die
virgins, and others do not bear children. Finally, the sense of the
passage, which is expressed populariter, and therefore must not be
too much pressed upon, seems to be as follows : " The sex, how
ever, which was the means of bringing such ruin on the human
race, will not suffer the punishment of this, but will only undergo
that temporal penalty which was denounced in the curse on the
first parent : it will, I say, be saved, as a sex, and all the individuals
of it, if they embrace and continue in the Christian faith, and espe
cially practise those duties of loving obedience, holiness, and mo
desty, which it enjoins.'' This view of the passage is (I find) nearly
the same with that which appears to have been taken by Calvin ;
and it seems to be liable to no serious objection : for the enallage is
too common to create any difficulty.

VOL. VIII.

226 1 TIMOTHY, CHAP. III.

CHAP. III.
Hitherto the Apostle has been speaking of public
prayer in sacred assemblies. Now a new subject is
introduced, on the virtues required in him who
should preside as supreme teacher over these assem
blies (ver. 1 — 7> Compare 1 Pet. 5, 1. seqq.) ; which
leads the Apostle to notice those desired in a consci
entious administrator of the public property, (ver. 8
—13.) (Heinr.)
Verse 1. 7rio-Toy 5 Ao'yoy. On these words the
Commentators are at issue. The antients and some
moderns (as Pise, Mag., Wells, and Slade) refer
them to the preceding. Others, as the most eminent
moderns, to the following, and (I think) with most
reason : for though Mr. Slade urges that the same
phrase is referred to what goes before at c. 4, 9-,
yet it there rather refers to the whole of the context ;
and this formula is unquestionably referred to the
following, supra 1, 15. And as to his objection,
that the words scarcely suit the subject, and the
Chapter did not require to be thus solemnly intro
duced ; I answer that it is not necessary to press on
the sense of 7rto-Toy, which is well rendered in our
Common Version, true. And so 1, 15. 2 Tim. 2,
11. Tit. 1, 9. irio-rou Ao'you. Apoc. 21, 5. oti outoi oi
Ao'yoi 7rio-Toi Kai dx^ivoi & 22, 6.
Before el' Tiy must be supplied oti, which is omit
ted, to impart vigour to the sentence by the asyn
deton. 1. e7no-K07rTjy opeyerai. Here there is an idiom
common in the Classical writers. Thus Diodor.
Sic. L. 14. (cited by Munthe) Tj'yepv/ay opeyeo-Qai.
'Ejrio-K07rTjy, office of a Bishop. KaAou epyou. The
addition of the word epyou shows that the Apostle
adverts to the duty itself, and not to the honour or
emolument ; and I cannot but think that he meant
thus to hint that the former, not the latter, was to be

1 TIMOTHY, CHAP. III. 227
coveted.* "Epyov is always used of a laborious and
weighty office. So Isocrat. Dem. (cited by Wets.)
Touy So'^rjy o'geyopvouy — o<roi pv ouv 7rpoy Touy eauTtov
4>iAooy robs irporpeirriKous Aoyouy o-uyyqd<pouo-i, KaAov
egyov iiriyjeipouo-i.
Rosenm. briefly remarks on the term eirloKoiros : " h. 1. est doctor
et antistes.'' But the matter is not to be dismissed in so hasty and
summary a manner. See on Philip. 1,1. Theodoret annotates
thus : '~E.Tri<TKOTrov be evravBa rov irpeajivrepov Xeyei, ws rr)v irpbs
&iXnnrr)iriovs kiricrroXr)v epprjvevovres drrebei^apey' pdbtov be rovro
Kai egrevdev KarapaBe'iV perd ydp roiis etritrKOTriKovs vopovs rovs rots
biaKuvois irpo/rfiKovras ypaijiei, rovs rrpetrfivrepovs rrapaXnrtiiV dXX'
Strep etpnv, roiis avrovs eKaXovv wore wpeafivripovs Kai eiriGKOirovs'
rovs be vvv KaXovpevovs erridKOTrovs, diroaroXovs divopaSoV rov he
Xpbvov iropiovros, rb pev rrjs d-iroirroXrjs bvopa rots dXr/Buis drroaro-
Xois KareXitrov' riiv be rrjs eirKTKoirrjs irpotrnyoplav rols irdXai KaXov-
pevois dtrooroXois eireBetrav" ovrm ifriXnnrriiriiov diroaroXos b 'Eiro-
ippobiros -r)y' vpiov ydp, (prjtrlv, diroaroXov, Kai avvepybv rrjs xpelas
pov' ovrio Kp-nrHv b Tiros, Kai 'Aaiaviov 6 TipoBeos diroaroXoC ovria
arro ruiv 'lepoaoXvpoiv rots ev 'Avrwxeia eypaipav oi aTroaroXoi Kai
oi -irpeafivrepoC &XX' opus et Kai wpeajovrepois ravra b Belos evopori-
Bnae HavXos, evhr/Xoy ws roiis ETiaKowovs irpu>rovs irpotTfJKei rovrovs
tpvXdrreiv roiis vopovs, fire br) Kai peiiovos peraXaxovras riprjs.
On the term in question see Schleus., who observes, from Suidas,
that among the Athenians the name eirioKorroi was given to oi
els rds virrjKbovs iroXeis emaKeipaaBai rd rrap' eKaarois weprropevoi.
He might have cited Appian, 1, 70S, 39. QCXoiroipeva — kiriaKOTrov
'JLfeaiwv. 2. Now follow the qualifications which in the elec
tion of Bishops were especially to be regarded.
2. dveirlAi)irros is properly an agonistical term, sigr
nifying one who gives his adversary no hold upon
him ; but it is often (as here) applied metaphorically
to him who gives others no handle to justly accuse
him. Whether there be any mystical allusion (as
Grot, and others say) to the requisition under the
law, that the priests were to be without bodily infir
mities (see Lev, 21, 16.) seems doubtful.
2. pay yuvaiKos avtipa.
The meaning of these words has been very warmly debated. My
limits will not permit me to detail at large the various opinions :

* So Theodoret : ovx arrXCis rrjs emOvplas, aXXd rrjs ij>iXapxlas
KaT<nyopel' Kai bibaaKei pi) rtpijs, aXX' aperrjs SpiyeaBai' pr) rfjv
if^lay KoQe'iv, aXXd rrjs d^ias rb 'epyov ewi$T)relv.
Q2

228 1 TrMOTHY, CHAP. III.
and therefore I must refer the reader to Pole, Benson, and Mackn.
That the Apostle forbids polygamy, is plain : and the only question
is whether he means successive, or simultaneous polygamy. The
former position is maintained by almost all the Roman Catholic,
and many Protestant Commentators. They are, however, not agreed
on the exact kind. Some take it of the polygamy of having more
than two females, who, though not in the possession of conjugal
rights, have, at least by unjust divorce, a claim to them. So Hamm.
&c. Others, as almost all the Catholic Commentators, and also
Grot, and Wets., understand this as forbidding second marriages,
after the death of the other party. The maintainers of this opi
nion are properly called Monogamists. The latter position, namely,
that it applies to simultaneous polygamy, is supported by the most
eminent Protestant Commentators, especially Benson : and such
are called Deuterogamists. The question (which is indeed a per
plexing one) seems to be almost wholly at issue between the two
classes, the Monogamists and the Deuterogamists properly so called.
And I must confess that great erudition, and what appears great au
thority, is ranged on the former side. On the latter, though far les3
learning, yet, I apprehend, greater show of reason is found. Indeed
as to the former class, the authority is less powerful than it seems
to be ; since such works as the Constit. Apostolici, Constit. Clem.
and others, are generally admitted not to be of the high antiquity
claimed for them by some ; or, at all events, they are interpo
lated. And though Tertullian, a very antient Father, was a Mono
gamist, yet his opinions on many other points are so eccentric as to
greatly weaken his authority on any. And as to Clemens, Alex., and
others, they were of a much later period ; and there is reason to
think that the dogmas in support of celibacy and monkery had very
early started up in the Church. Besides, to their's we may oppose
the opinion of Justin Martyr, Athenagoras, and Jerome, passages
from whom are cited by Benson. To which it may be added, that
the annotation of Theodoret (who almost always compiles from the
best authorities) is in favour of deuterogamy ; i. e. he takes the
passage as forbidding polygamy. His observations are so admirable
that, though somewhat long, I cannot but detail them. IlaXat
yap etuiBeiirav Kal"EXXrives Kat 'lovba'ioi, Kai bio Kai rpicrl Kat irXeioTi
yvvad\i vopo) ydpov Kara ravrov avvotKeiv' rives be ical vvv, Kalroi
rbiv jiaaiXiKwv vApiov hvo Kara ravrov ayeaBai KioXvovrwv yvvalicas,
Kai iraXXaKiai plyvvvrai, Ka) eraipais' eipacrav roivvv rbv Be~iov
awouToXov eipnKevai, rov pta povn yvvatKt avvoiKovvra craxbpoviis,
rrjs eiritJKO'irrjs dl,iov elvai xetporovias' oi) yap rbv hevrepov, ihacny,
e£e/3aXe ydpov, bye ¦KoXXaKis rovro yeveaBai KeXebtras' yvvr) yap,
4>J7<T(, beberai vbpif e<j>' baov xpbvov $rj b dvnp avrijs' tav be diroBdyr)
b dvrjp, eXevBepa early a BeXet yapndfjvai, povov ev Kvpiw' Kai
iraXtV Xiyio he ra'ts dyctpois, Kai rdls ^r/pais' Kai <rvvu\pas eKarepov
rdypa, eva reBetKe vbpov rji ovrt ydp irepKeipevns rrjs eykpareias
oh rrjs yvb>pr)s V hiyapta' ei pev ydp aiirvs rr)v irporepav eKf3aXi>v
iripa avve$vyri, pep\j/eios altos Kat Karnyoplas virevBovos' ei hk rb
filatov rov Bavarov hieS,ev'£,e rr)v irporipav, r) he a>iicis eiriKeipevn

1 TIMOTHY, CHAP. III. 229
bevripq SevxBrjyat KarnvdyKaae yvvaiKi, ovk ck yvarprjs, &XX' eK
Trepiardiretos b heirepos yeyevnrat ydpos. And Theophyl. seems to
have been of the same opinion. Nay, even Chrys. himself, though
he says very little, appears to have been a Deuterogamist. The
purpose of the Apostle, he says, was rijv dperpiav KwXveiv. But
how can it justly be thought an dperpia to marry a second wife
after the death of the first, especially in an age so corrupt as the
apostolic ? Besides, as Benson justly observes, the Apostle at Hebr.
13, 4., speaks of marriage as honourable for all ; and in this Epistle
he speaks with severity of those who forbid to marry. (See more in
Benson.) Moreover, as we have seen that the authorities of the
Monogamists are not very formidable, so, I think, it will appear
that their arguments are as little so. I may, however, be excused
detailing them ; and the reader is referred to Whitby, Benson,
Doddrige, Macknight, Rosenmuller, and Heinr. Jaspis de
cides the matter thus : " Qui secundas celebrabat nuptias, ni-
miae intemperantiae et incontinentiae accusabatur, fides, priori
uxori data, neglecta videbatur, novercam in familiam inducere
eique liberos prions conjugis tradere, periculosum ducebatur.
Huic opinioni caute se accommodat Paulus, ut 5, 9. Efr. Tit,
1, 6. Neque vero ideo scripsit commune praeceptum seu legem
omni tempore observandam. Regula modo est prudentiae, ut 5
c. 1 Cor. 7. 15." I am inclined to acquiesce in the opinion that
the Apostle intended to repress all intemperance by forbidding
polygamy both simultaneous and successive (i. e. by causeless di
vorce*). But, after all, the point in question is so little capable of
positive determination, that perhaps the most prudent verdict of a
critical jury would be in this, as in many other cases, " Non liquet."
At all events, we see how little the Romanists have to plead in de
fence of the celibacy of the clergy.
2. VTj<paAeov, trtodipova, KdVpov, vigilant,-^- sober, or
derly. (See Theophyl.) These epithets seem to
form a character. That such should be the quali
fications of Christian Bishops, is no wonder ; since
we find from the Classical writers that many of them
were required even in the Heathen Priests. So
JEschyl. Theb. 606. OuVoy 8' 6 pivTiy o-wtywv, til-
* It is strange that any, as Cameron, should have supposed the
Apostle meant only to enjoin conjugal fidelity to a wife. For surely
none could need to be told that an adulterer was no fit person to be
Bishop. f This is suggested by the very term kiriaKorros, which implies
vigilant superintendence. In this view I would cite an interesting
passage adduced from an antient Poet in the Schol. on Eurip.
Phoen. 1123. Kat oi eirluKorrov. 'Apybv "tel Kparepov re peyav re,
Terpoiriv 6(j>8aXpdtiTiv bpiipevov evBa KalivBa' 'AKaparov he oi topae
Bed pevos, oiibe oi viryos Ili7rrev eirl fiXetjtdpois, (jivXaKn; b' 'ixev epwehciv
avrbv.

230 1 TIMOTHY, CHAP. III.
Kaioy, ayaQoy, eua"e0Tjy dvr)o, pyay 7rpocfjTjTTjy. Thus
the terms here used are sometimes found in the
Classical writers ; especially the two last. Wets.
adduces several examples, to which I add Herodian
1, 2, 3. & 1, 8, 5. KoVpoy signifies decorous, orderly.
So Theophyl. explains it <refj.vmrpeirr\. In the same
sense crepoy is used, Tit, 2, 2. and Phil. 4, 8.
«J»iAo'|ev6v, hospitable. A quality, it may be ob
served, especially necessary for those times, in which,
as there were no inns, it was the more a duty to
relieve the wants of strangers, travellers, he See
Rom. 12, 13. In the parallel passage of Titus there
is added <p-r]Aaya&ov.
AitiaKTiKov. It is strange that Schleus. should
render this docibilis, i. e. one who is docile, will not
obstinately have his own way. It rather denotes
one possessing the knowledge to teach and the fa
culty of communicating it, so as to be an useful
instructor. So Tit. 1, rf. dvreyffj.evov tou Kara ttjv
SiSa^Tjv irio-rou Aoyou, i'va SuvaToy rt Kai irapaKaAelv ev
rf SiSao-KaAi'a r-r] uyiaivouo-yj, Kai Touy avTiAeyovTay
eAey^eiv. 3. pj irdpoivov. The antient, and some modern
Commentators, as Erasm. and Pric, and most recent
ones, explain this u0pio-TT)v. And the word sometimes
has that sense, since it not only denotes the use of
wine, iraqd rb tieov, but the brutal spirit which it en
genders. Yet one can scarcely see why the Apostle
should mention that ; since it is not likely that any
one stained with such a vice would be elected. See
the bote infr. ver. 8. He rather seems, by the pj
irdpoivov — a)o-%poKeptirj, to advert to certain habits
which, not being decidedly vicious, might, in the
opinion of some, not quite unfit a man for the office
in question, and which, considering the prevalence
of drunkenness, he would be likely to contract. The
• term, therefore, seems to be synonymous with the
pj oiW iroAAw ir^oo-eyjovTas said of the Deacons at
ver. 8., and may be rendered : " not given to much
wine."

1 TIMOTHY, CHAP. III. 231
IIAtj'kttjv. This is usually taken in the physical
sense, no striker, non manu promptus, as says Gell.
20, 1. But it is objected, that it is no great matter for
a Bishop to abstain from this. Both the antients
and the most eminent moderns take it in a metapho
rical sense, to denote pugnacious, quarrelsome ;
which seems confirmed by the antithetical dfxayav.*
The antients explain it, one who indulges in bitter
and severe invectives. Which may be included;
since it is becoming in a Bishop to correct in the
spirit of meekness ; and, to use the words of Jaspis,
sit potius en-ieiKTjy, iyywpwv, fxerpios, non summi juris
semper tenax, sed pronus ad ferendam et condonan-
dam injuriam.
3. pj alo-^poKepSTj. This is usually interpreted, "not
guilty of filthy lucre, not sordidly covetous." But
this is liable to the same objection as certain inter
pretations of irdpoivos and TrATjKTTjc just adverted to.
Nor are we confined to such a sense. The term alc-
XpoKeotirjs is of extensive signification, and denotes
not only a lover of filthy lucre, but " one who would
gain money by any methods, if not dishonest, yet
discreditable." So Theophyl. : 6 pSev Ke'pSoy 7raoai-
Toupvoy, Kav ofiev STjVoTe tj. And the best modern
Commentators are agreed that this is the sense here.
So Crell., Mackn., and Jaspis, which last Commen
tator observes : " Artem sellularium et opificium
simul quidem tractare poterat, id quod turn necesse
erat, sed sordidum interdicitur vitas genus ; vetatur
item usuraria pravitas ac ludendi libido, et omnis
turpis quaestus vel in honesto vitae genere." See the
numerous Classical citations of Wets., few, however,
* The Commentators cite Plut. 1,298., rrj he xetP* tX^ktijs ; and
403., &vr)p 7rXf)Krns. To which I would add Plut. Crass. 9., irXr)Krai
Kai TTobwKe'is dvbpes, i. e. paxipoi. Thucyd. 3, 82, 8., rb hi eprrXriK-
rns 6'ii). Fab. 11, 19., Kara x€lPa ""A^ctiji dvrjp. Dicaearch. p. 15.,
Bpaae~is hi Kai ii/3ptcrral Kai vireprjtpavoi irXrJKrai re k. t. X. And
Pollux 6, 129., reckons, among the disturbers of a state, rovs irXrjK-
ras.

232 1 TIMOTHY, CHAP. III.
of which are apposite.* It therefore signifies a dis
creditable, dirty, base, way of getting money ; though
it may also include the other sense, namely avarice,
or over fondness for money, which is base in a Priest,
of whatever denomination : for (as Doddr. observes)
never does an eagerness or greediness in pursuit of
money appear more dishonorable and sordid than in
persons of that noble profession.
It is strange that so many Critics should have
thought the word oCia-y^p. not genuine, and that it
should have been cancelled by Griesb. It is only
omitted in a comparatively few MSS. including
most of those that have been emended; and the
genuineness of the word is established by the an
tithesis (See Wolf and Wets.) ; therefore as to
what is urged by those who cancel the word, that it
was introduced in order to complete the antithesis,
this is (as Wolf observes) too subtle a mode of
reasoning. 'E7rieiKTj. Compare Eph. 4, 5. "Afxa%ov is opposed
to the 7rATj'KTTjy, and signifies adjiAo'veiKov, one who is
* The most so is Aristot. Nich. 4, 3., 6 pivroi Kvj3evrns, Kai b Xw-
¦KohvT-qs, Kai b Xjjotj/s ru>v aveXevBepuy elaiv, al<rxPOKephe~ts ; where,
by the Xiowbb. (1 apprehend) is meant one of those desperados who,
both in antient and modern times, accompany an army, in order to
strip the dead : an occupation dangerous as well as disgraceful. By
the b Xnirrijs is meant, not a thief, or robber, but a sort of marau
ders who followed an army for plunder, and also carried on a sort
of privateering, and lived by rapine. This sense of the word often
occurs in Thucyd., Xenophon., and other antient writers. To the
above passages I would add Aristot. Rhet. p. 107., where he
mentions to Kepbalvetv uwb ptKpuiy, rj dirb aiaxpwv K. r. X. And
then he acids that this arises awb atirxpoKepbeias Kai dveXevBeplas.
And in Eth., p. 139., he mentions roiis aveXevBepobs epyatrias epya-
Sopevot, to which he attributes aiaxpoKepheia : subjoining, Trdvres
ydp eVeica Kepbovs Kat rovrov pUpov dveibn vTropivovat. See also
two fine sketches in Theophr. Ch. Eth., rrepl dvataxvvrias (on un
blushing shabbiness and meannessj, and rrepl altrxpoKepheias, the former
of which he defines a Karatppoyrpris bolns, aiaxpbv evem Kiphovs ;
and the latter, a irepiovcria Kiphovs alaxpov, which (though the
Commentators do not notice it) signifies, a being overcome by base
gain, so as to do any thing for the sake of it, i. e. Kepbovs rjrrwv, or
.^TTtopevos, which terms often occur in the best Classical writers ; as
I shall show on Thucyd. 2, 60.

1 TIMOTHY, CHAP. III. 233
not over tenacious of his right. I would compare
Herodot. 5, 53, 16., 7roAAoi Ttov SiKaitov to\ eVieiKeerrepa
5rpoTi8eao-i. The acfiiAotpyupov answers to the p aio-^poKepSTj*.
4. tou ISi'ou oi'kou KaAws irpo'io-rd[j.evov, " one who
manages and regulates well his own family." Of the
Classical passages cited by Wets., the most apposite is
Diog. Laert. 1, 70., ptvQaveiv TTjy aurou oiKi'ay KaAtoy
irpoo-rareiv. To which I add Dionys. Hal. 1, 178.,
ifxefxtyero tie Touy KaKtoy irpoia-rafxevous rwv iSitov. Tacit.
Germ, suam quisque sedem, suos Penates regit. See
also Eurip. Troad. 662., et seqq., Herodian 2, 173.»
and Philostr. Vit. Soph. 1,2.
The words following are exegetical, and show that
this regulation is to be effected by a dignified firm
ness in holding the reins of government : for I
cannot, with some recent Commentators, refer the
fxerd irdo-rjs cepoTTjToy to the children.
5. el tie, ns rou iSi'oo o'Ikou — eVipATjVeTai ; The senti
ment is plain, and appears to have been founded on a
sort of proverb, which occurs in various authors, and of
which the Philological Commentators have adduced
many examples ; namely, " that he who cannot take
care of his private affairs, is not fit to be entrusted
with the administration of public business ;" every
family being regarded as a little republic.
It is observed by Theophyl., in answer to those
who thought the Apostle might have been expected
to require more from the Bishops than these humble
qualifications, nay, something of angelic purity (dy~
* The effect produced by this admonition of the Apostle seems,
from the records of early Ecclesiastical History, not to have been so
great as might have been wished. My learned readers will remember
some passages of Euseb. and other writers. But few may be aware
of the following curious passage from an Epistle of Libanius to St.
Basil (Ep. 1592., Ed. Wolf.), rras pev erriaKorros wpdypa hvaypima-
rov, Angl. " a sadly griping, tenacious sort of body." In his answer,
however, Basil well retorts the charge on Sophists, who traffic in
words and speeches, as those who hawk about the peXlwrjKra ( honey-
cakes and gingerbread) : whereas, asks he, ns rHv eiricrKomov rovs
Xoyovs ktpopoBernae ; rts rovs paBr/revopevovs piirBotpopovs Karearn-
aev ; This was indeed giving him a Rowland for his Oliver !

234 1 TIMOTHY, CHAP. III.
yeAiKov 0/ov Kai aTraQvj), that these iirlo-Koiroi being then
appointed over every city or large town, and many
being wanted, it was prudent in the Apostle to re
quire a-ufxfxerpov dperrjV tjv ttoaaoIs evrjv eupeTv.*
6. pj veo'cj5uTov, " not a new convert, yet, as it were,
in his noviciate; by a metaphor like 1 Cor. 3, 6. iyw
i<pureuo-a. See also Is. 5, J. aud Job. 14, 9- Thus
the term is explained by the antients veoj3a7rTi<rroy,
veoK07TTj^r;Toy, irpoo-r)Auros. Heinr. takes it to mean
adolescentem, a raw youth, little acquainted with
life. And he cites Tacit. Ann. 4, 17- ne quis mo
biles adolescentium animos prematuris honoribus ad
superbiam extolleret. But this does not so well suit
the words following. Besides, Timothy himself was
a very young man, else the Apostle would have had
no reason to -say MvjSeiy o-ou ttjv veoTTjTa Kara<ppovelrw.
6. i'va p ru<pwQe)s eiy Kqlfxa eprecTj tou Sia(3oAou.
The Tu<J>to9eiy signifies puffed up with pride. So Theo
phyl. : <puo-ioupvoy ; and Theodoret : TTjy aAa^ovei'ay
rb TrdQos tie^dfxevos- This is supposed to proceed from
that comparative ignorance which may be expected
in a new convert ; and the term is elsewhere used
* But perhaps the best answer is, that such objections confound
the Bishop and the individual, the former of which alone the Apostle
has here in view ; so that it would have been irrelevant to say : a
Bishop shall be one who crucifies the flesh, that takes up his cross
daily, &c. These are the qualifications of the man, and not the
Bishop, and are supposed, but cannot be ascertained. Besides, I
cannot admit that the standard is fixed too low. For if a Bishop be
vr)<pdXios, awipp&iv, K6apios,^>iX6ievos,bihaKTiKbs,e-!rieiKfjs,dpaxos,dipi-
Xdpyvpos, rov ihtov o'ikov koXSis irpottrrapevos, paprvpiav KaXrjv e^wv
dirb riiv e£,wBev, I can hardly see what more could be desired ! And
if it be said that the Apostle might have added, " He shall be ready
(as his Divine Master says) to lay down his life for the sheep," I
answer, that could not well be considered as a qualification to be
contemplated by electors, since not the individual himself could tell
that, but the Searcher of all hearts. Besides, to have mentioned that
would have been discouraging any from undertaking the office.
And let it be remembered, that many Bishops did lay down their
lives for the sheep, and have continued so to do in after times ; and
even we Protestants can boast of some Bishops who are justly
reckoned as not the least illustrious in the noble army of martyr*
and confessors of the faith.

1 timothy, chap. iii. 235
with words expressive of ignorance. So infra 6, 9.
reruQwrai pSev eVio-Tapvoy : and Polyb. 2, 81. dyvoei
Ka) reruQwrai, cited by Schleus. in voc. to whose ex
amples I add Aristid. 2, 67 c. ti Se? reruipwfxevws ourw
(piAoveiKeiv. Liban. 216 c. e'ju.7rATjKTouy Kai rerufywixe-
vouy, and Marc. Anton. 12, 27. f. uirb druqla. (I con
jecture aTU<|)iay) Tucpoy rufyotxevos irdvrwv yjxAeTrwraroSk
And not only does ignorance generate pride, but
novelty, especially in the young, engenders what
Thucyd. calls the to eprATj'KTtoy o|u generally found in
new converts, but inconsistent with the iirieiKela, crw-
4>goo-o'vTj, and Koo-po'TTjy before mentioned. The
words i'va p) eiy Kplfxa ifxireo-j] rou tiiafioAou are ex
plained by Luther and Erasm., and also by most re
cent Commentators, of falling under the censure of
the calumniator. But this sense of-8ia|3oAoy is so
little Supported by the authority of the New Testa
ment, and so little agreeable to the context, that I
cannot but reject it. The common interpretation,
by which the 8ia|3. is taken of the Arch enemy, the
author of all evil, who, as we learn from Scripture,
thus, " fell from his high estate" by pride, is so na
tural that nothing more can be desired. Theophyl.
well explains thus : eiy to KaraKpifj.a, Ka) eiy ttjv Kara-
Si'ktjv tou 8ia|3oAou 7reo-eiTai, tjv Tiva eKeivoy diro TTjy awo-
voi'ay wreo-TTj, " fall under the same condemnation and
punishment which he did." And so CEcumen.
7. Sei tie aurbv Kai \xaqruplav KaAvjv e^eiv dirb Ttov
e|to5ev. Tangi hac admonitione ipse Timotheus,
utpote juvenis, videbatur : inde in ejus solatium
addit : SeT KaA. fxapr. eyjiv, quo Timotheus gaudebat,
Actor. 16, 2. (Hein.) The fxaprup. KaA. must (Theo
phyl. says,) regard his life, and not his doctrine. For
the morals of any Christian teacher they will scarcely
ever censure causelessly. Thus they did not call
the Apostles fornicators, or lewed persons, but im
postors. " If (adds he) any one should be of bad
repute, though causelessly, let him not be appointed
a Bishop." The fxaprucfa may be rendered charac
ter. By the Ttov egtofle* are meant non-christians,

236 1 timothy, chap. hi.
whether Jews or Gentiles (as 1 Thess. 4, 2. and Col.
4, 5.), called at Eph. 2, 13. oi fxaKqdv, as Christians
oi eyyuy. The sense of the words following i'va pj — Aia/3o'Aou
is somewhat obscure, and has been differently ex
plained by both antients and moderns. Theophyl.,
CEcumen., and many others offer the most contort
expositions ; and that of Heinr., " notat culpam ali-
orum et malitiosam insectationem," is too far fetched
to deserve attention. Benson and Rosenm. explain
it of falling into the censure and snares laid by the
adversary or accuser. But this is frigid ; and had
such been the sense intended, the article would
not have been used. Nor can I recognise, with
some, an hendiadis. The best way of removing the
difficulty is by supposing, with Theodoret, Grot.,
and Doddr., that the words fxaoruplav KaArjv 'iyew
chiefly regard his character before his conversion.
So Theodoret : 6 ydo irap eVe/voiy ir"Aelo-ri]v eywv irqb
rrjs yeipoVTovias Sia/3oATjv, eVovei'Sio-Toy rb Kotvov, Kai eiy
ttjv irporepav on rdy_irrra 7raAiv8popVei irapavofxiav, rou
8ia|3oAou iravra iroos touto p^avtopvou. Such (ob
serves Grot.) as had been of bad repute might be
received as Christians, but are here forbidden to be
made Presbyters, the reason for which is subjoined."
The force of the eiy oveiS. is clear ; but not so with
the Kai (eiy) irayltia rod 8ia0o'Aou. It cannot (I think)
mean, what many antient and modern Commentators
suppose, a temptation to anger and revenge of their
injustice ; but rather (as Theophyl. and Doddr. in
terpret,) a temptation (strangely besetting to human
nature) not be scandalized for nothing. See Doddr.
It is truly remarked by Theophyl., that if it is neces
sary he should have a good testimony (or character)
with those without, still more ought he to have it
with those within. Thoughts (to use the words of
Doddr.) worthy the consideration of all candidates
for the ministry who have been profligate in their
lives, and of those who, after having been so, wish
to return to it. (See also Mackn.) Worthy, too (I

1 timothy, chap. iii. 237
would add), is it the consideration of those who
venture to incur the awful responsibility of placing
them in situations where they can neither have a
KaATjv fxaoruplav from those within, nor those without,
and where a confidence once broken can scarcely be
renewed. 8. The qualifications mentioned in regard to Dea
cons are nearly the same with those of Bishops, only
not so many. They are (for instance) not called
upon to be vTj<paAioi or SiSaKTiKoi'. The <piAo'£evov (I
conjecture) is not mentioned, because they seem to
have had no stipend; and the eVieiKrjy and dfxayos&re
not touched upon, because they had little or no au
thority properly so called. The tofo-auTa>y.(as Chrys.
observes) regards what follows.
8. Mtj SiAo'yooy. This is explained by most Com
mentators mendaces. And they cite from Virg.,
Tyriosque bilingues : and compare the 8i\f/u'^oy of
James 4, 8. But it is best explained by Theophyl.
(from Chrys.) p uVouAouy Kai SoAepouy, aAAa <J5povouWay
Kai aAAa AeyovTay, Kai aAAa TouVoiy, Kai aAAa eKei'voiy.
The terms Si'Aoyoy and SjAoyeTv are indeed used by
good authors, but more frequently 8j'yAtoo-o-oy ; and it
is possible that St. Paul might have in mind this
passage of Sirach 28, 14. ^iQupbv Kai SiyAtoo-o-ov.* Why
the Apostle should have required this the Commen
tators do not offer any satisfactory reason. For as
to SiAoyi'a, in commercial transactions (which Heinr.
supposes) it can hardly be imagined. The Apostle,
I. should conjecture, has rather regard to that can
did, frank, and ingenuous spirit which in persons
who (like the Deacons) went, as it ^were, between
the Bishop and the people, would be highly neces
sary, especially as difference of opinion respecting
Jewish rites and ceremonies existed among #the
congregation. 8. p] oi'vtp ttoaaw Trpoo-eyj>vras, " not given to much
* I would also compare Solon ap. D. Laert. 1, 61. TXSxraa hi oi
hiXppvBos ck .peXaivvs ipevbs yeywvij. See also Eurip. Troad 288.
Matth.

238 1 timothy, chap. hi.
wine. Theophyl. observes, that the Apostle does
not say p pQuVouy ; for that were altogether un
worthy ; but not great drinkers ; for even if it pro
duce not inebriation, much wine weakens the tone of
the mind.* Nay even the Heathen priests, on hav
ing to enter a temple, did not drink wine. Upoo-i-
^eiv, in the sense to be habituated to, prone to, is fre
quent. See the Philological Commentators.
8. u,tjv aio-^poKepSeiy. The term must be taken with
the same latitude as at ver. 3. and yet freedom from
avarice is chiefly intended ; since great was the
temptation that attended the office in question. And
I entirely agree with Heinr., that in a populous
trading place like Ephesus this admonition was the
more necessary.
9- eyovras — o-uveiSTjo-ei. Most modern Commenta
tors takeep^. for Karey_., " holding fast the true doc
trine ;" in opposition to the Judaizers. But it may
be sufficient, with the antients, to interpret it, pro
fessing, maintaining. Rosenm. renders : " reti-
nentes Christianam doctrinam et puram conscien-
tiam." I propose, with Pise, and Erasmus, to take
ev for o-uv, with. So Theophyl. : \xerd rou to So'yp*
op9ov TTjoeTv, ey^ovras Ka) &lov dveirlAiyirrov. Grot, takes
it in the sense by (like the Hebr. 1) •, since those
who neglect faith lose a good conscience. See 1,
19- and also 1, 5. On po-TTj'giov TTjy irlo-rews for "the
truths of the Gospel," see Eph. 1, 9. and 6, 19. Col.
4, 3. and the notes.
10. Kai outoj tie SoKip/£eV$too-av — ovTey, " And let
these, too, be examined and put to the proof; and
then let them, if found irreproachable, exercise the
office." Ae, too, i. e. as well as the Bishops : for the
best Commentators are agreed that it must be ex
tended to them (see Grot, and Whitby) ; and indeed
in the case of election of Bishops examination pre-
* In which view I would compare Philostr. V. Ap. 1, 8. Kai rbv
olvov evavrwvoBai rov ry rov vov trvardaet, htaBoXovvra rbv ev rn
\j/vxfi alBtpa, and Horat. : affigit humo divinae particulam aurse.

1 timothy, chap. in. 239
eeded election. On the nature of this SoKjpun'a the
Commentators are not agreed. The antients and
some moderns understand by it, in both cases, trying
the candidates some time before as private Chris
tians. The most eminent moderns think it respects
the examination into their character and conduct
previous to the election ; which seems the best
founded interpretation, and includes the other.
Both are equally supported by the usus loquendi.
This antient custom Grot, has learnedly illustrated
both from Ecclesiastical History, and from the cus
tom of the Rabbins, nay, also of the Greeks.
The aveyKATjToj ovres answers to the KaATjv fxapruplav
e^ovTey at ver. 7 '. Who are to exercise the SoKipxo-i'a
we are not told. The congregation perhaps partici
pated in the proceedings : but the appointment, no
doubt, rested solely with the Bishop and Presbyters.
See Bingham's Eccl. Antiq.
11. yuvaiWay toVauVtoy o-epay. On what we are to
understand by the yuvai/cey Commentators are not
agreed. Most modern ones think the wives of the
Deacons are meant. But to this it is, with reason,
objected, that if so, it is strange nothing should have
been said of the duties of Bishop's wives, which
were of yet greater consequence. I therefore agree
with the antients and, of the moderns, Menoch.,
Grot., Benson, Hardy, Mackn., Valpy, &c, that we
are here to understand Deaconesses ; an order men
tioned at Rom. 16, 1. and (as Theoph. observes) very
useful and necessary to the Church. " If (adds he)
these were not meant, why should any mention have
been introduced of women amongst what was said of
Deacons ?" Besides, I would add, the very epithets
cepay, VTj<paAi'ouy, p) 8ia$o'Aouy, and 7ncrTouy (two of
which are applied to the Bishops (seem far more
suitable to the Deaconesses than Deacons wives.
Assuredly the usus loquendi permits the word to be
taken as well of women (i. e. Deaconesses) as wives.
And the argument, that " thus the Apostle would

240 1 timothy, chap. hi.
have expressed his meaning more clearly," is iri a
writer like St. Paul of little weight. Others object,
that these are mentioned at ch. 5. But they are
there only alluded to. And surely in a question like
this the united voice of early antiquity, founded on
tradition, or antient written information unknown to
us, carries with it authority which it were unwise to
reject. At the same time it is probable that the
Deaconesses were sometimes Deacon's wives.
On ver. 12. see supra ver. 2 & 4.
13. oi yap KaAtoy SiaKovTjVavrey — 'Itjo-ou. For those
who have well discharged the office of Deacons,
gain (thereby) an honorable step to further promo
tion, namely, to the office of Presbyter, or Bishop.
Theophyl. explains 0a0pv by irpoKoir-r]v. And so
almost all Commentators, antient and modern.
This interpretation is supported by a passage of
Clem. Const., cited by Grot., and also Const. Apost.
8, 18, 22., cited by Benson, and Lightf. in loc.
Hence, Grot, observes, it appears that some duties
in the ministry of the word were committed to the
Deacons, and that they were not confined to the
office of serving tables. Theodoret, however, and
Heinr., understand the /3a6p of advancement and
furtherance in the attainment of salvation. But that
seems harsh.
The words Kai 7toAAt^v — 'Itjo-ou are exegetical of the
preceding. But the whole is worded delicately, and
therefore obscurely.
14, 15. The sense is uncertain from brevity.
'EAirlgwv must be resolved into Kalirep eAirlgw; and
at idv tie ftpatiuvw there is an ellipsis for ypd$w tie otj
idv fipatiuvw Iva eiS^y. And this is Supported by the
authority of Theophyl., who renders : " These things
I write, not as if I should never come again, but
that, in case I tarry long, thou," &c.
'Avao-Tpe<peo-flai, conduct oneself." The expression
oikoj 0eou must be closely united with TjViy eo-Tiv eK-
KATjo-j'a j being exegetical of the former metaphor,

1 timothy, chap. iii. '241
by which the Church is compared to the Temple of
Jerusalem. See Eph. 2, 21. seqq. and the note.
ZtovToy, living, true.
15. CTuAoy Kai itipalwfxa rrjs aATjflei'ay.
There has been no little disputation among the modern Interpre
ters on the punctuation of this passage. Most of them connect the
words with the preceding; as do also the antients. Nay, CEcumen.
makes the division of the chapters here. Many,however, and most re
cent Commentators, connect them with thefotlowing. But the sense
yielded by the antient punctuation is better; and it is surprising that
any who have any knowledge or experience in Greek literature,
could tolerate so harsh a construction as that which arises from the
latter method, 'by which, too, the sentiment seems overloaded ;
Whereas, if it be united with the preceding, ir arises naturally out of
the preceding metaphor, though it may be something of a catachresis
by so sudden a change of its application. In such a case it were,
(to say no more) a want of taste and judgment to seek refinements
when the sense is clear. See Bp. Van Mildert's note ap. D'Oyley,
who also observes that this application of the words best accords
with the context, and is liable to no serious objections ; for in no
other way can the passage be so easily and consistently explained.
I would add, that to any one who had experience in Greek con
struction, it must appear that icai before bpoX. has the inchoative
force ; for to take it as a mere copula would be harsh : and there is
something very harsh and frigid in supposing Kai bpoXoyovpevws
/ueya introduced after errvXos Kat ehpaltiipa rrjs aXijBeias. It flags
and drops; whereas, in so spirited a writer as St. Paul, we may
usually in such cases perceive a climax. 1 must therefore acquiesce
in the common interpretation of these words.
- As to referring the arvXos — dXnOeias to Timothy; as did Ch;l
lingworth, J. H. Maius, and others ap. Wolf, and also Benson and
Slade, that can on no account be admitted. The construction
would be unprecedented ; there would be a very harsh hyperbaton ;
and a av would have been required before eibfjs, and &v after
arvXos. And though (as Mr. Slade observes) James, Peter, and
John are, at GaJ. 2, 19., called pillars ; yet there nothing more is
added ; nor are they called ehpatwpara rrjs dXnBeias ; which would
(Ithink) be incongruous. Besides, admitting that both words are
applicable to such illustrious Apostles, 1 should be slow in believing
that St. Paul would apply such magnificent terms to Timothy, only
a young minister, much less an Apostle. And there is something
very harsh in the sense that thus arises, namely, *' This I have writ
ten to thee, who art a pillar and foundation of the truth, in order
that thou mightest know how thou shouldst conduct thyself in the
Church of God." Which involves a manifest incongruity. So that
the words of Benson, that St, Paul has often had very loose and
absurd interpreters ; but he himself never wrote carelessly or ab-
surdly-r-will turn against himself. Finally, as in the other nouns of
the sentence (as a'iKip and eKKXrjoia)-,ihe article is left to be supplied,
VOL. VIII. R

242 1 timothy, chap. hi.
so must it here. But, if so, the terms cannot be applicable to Ti
mothy, nay, not even to Paul himself : and thus the words can only
be applied to the preceding. As to Benson's subtleties, they will
pass for nothing.
16. Kai bfxoAoyoufXevws — po-Tijpiov. It is well ob
served by Heinr. ; " Prsfatiuncula indicetur gravi-
tas et auctoritas ejus effati, quod jam esset propo-
nendum, animique ea quam attentissime excitentur,
ut Cap. 1, 15. 3, 1. 2 Tim. 2, 19- Heb. 8. 1. " Se-
quitur effatum ipsum sublimiore et fere poetica
dictione, quali uti solet Apostolus in doxologiis,
prolatum."
The connection, which has not been well discerned by the Com
mentators, seems to be this : " And great is the dignity and im
portance of the Church universal, as being the depository of the fun
damental truths of the Gospel, of which we may undoubtedly say :
" Great is the mystery of godliness ; and it is this that," &c. Such
(I must maintain) is the most natural interpretation of this pas
sage ; though I readily admit its great difficulty, and can easily ac
count for the various opinions which have been entertained by Com
mentators. As to the question respecting the various readings os
and 0, 1 cannot enter into the multiplicity of discussions connected
with it. Suffice it to say that, after a careful examination of the
evidence, it appears to me that those readings (which are, moreover,
found in very few MSS.), seem to be alterations introduced in order
to remove the difficulty occasioned by the extreme abruptness at
pvarnptov, which, however, is quite consistent with the style of St.
Paul. The os is found especially in such MSS. as have been tam
pered with ; though so great seemed the difficulty of the common
reading, that it is probable many Scribes adopted the emendation, or
noted it in the margin. And this may account for the passage having
been so seldom employed by the antient Fathers, in their arguments
with the Pelagians and Arians ; namely, because they were unwilling
to appeal to a text where the opponent might seek covert under a
diversity of reading, or a difficulty of construction. As to the reading
os etpaveptoBn, we may safely maintain that it is not Greek, at least,
in the sense which the espousers of that reading lay down, namely :
" He who was manifested," &c. : though 1 am not prepared to say,
with Nolan, that we should then have had ipavepwBeis. (See his re
marks on this text, in his excellent treatise on the integrity of the
Greek Vulg.) The only construction permitted by the propriety of
language would be that of referring it to Qeov Zwvros, as antece
dent, thus regarding the words irriXos — pvarf)ptov as closely con
nected and parenthetical. But this would be very harsh: though
even then it would equally prove the doctrine of the incarnate Deity*
* In which view I would adduce the remarkable words of
Schoettg. : " Verba haec ab Apostolo ideo proferuntur, ut ipsum

1 TIMOTHY, CHAP. III. IV. 243
It ought to be sufficient, then, to determine us to retain the common
reading, that the other is not Greek, in the sense contended for
(and, therefore^ no MSS. or Versions could justify it) ; and that
the interpretation in question is supported by the most illustrious
of the Greek Fathers, all the Greek Commentators and Scholiasts,
and by almost all the antients, by whom tpavepovtrBat ev aapKt is
considered as applied to Christ in allusion to the miraculous and
mysterious union of the Divine and human natures. And thus
applied, i. e. to Christ (and not, as some maintain,- to the Gospel);
each of the following clauses has a definite and appropriate meaning
and force. For (to use the words of Whitby, which are sufficiently
exact to render any minute Critical examination of the phraseology
unnecessary) 1st., He was God in the flesh, Joh. 3, 5., Phil. 2, 6 & 7.
2dly., He was justified by the Spirit (ev irvevpari, by the influence
or effusion of the Spirit), himself working miracles thereby, and his
Apostles after him. Matt. 12, 28., Rom. 1, 3., Acts 2, 33. Sdly.,
He was seen by Angels, Heb. 1, 6., Luke 2, 9 & 13., Matt. 4, II.,
Luke 22, 43., 24, 4. Acts 1, 10. 4thly., The whole history of the
Gospel shows that he was preached unto the Gentiles, and believed
on in the world. 5thly., He was received up into Heaven. Matt.
16., 19V Luke 24, 51., Acts I, 2 & 11.
See also the admirable expositions of this passage by Bp. Pearson
and Hurd, ap. D'Oyley and Mant, which render any further observa
tions of my own superfluous ; and 1 will only notice that the exposi
tion thus laid down by the above illustrious trio of Theologians is, in
every part, supported by the authority of the Greek Fathers and Com
mentators. The ayyeXois, Benson and Mack, would understand of the
Apostles. But that yields a very harsh sense, and, moreover,
requires the article. Innovations in interpretation on slight grounds
ought ever to be discouraged.

CHAP. IV.
Here there is the usual complaint, of the division
of the chapter having been introduced at an im
proper place. But I can hardly think it well founded
in the present instance; and the division in question
is defended by the authority of Chrys., who com
mences a new Homily here. That proposed by the
Commentators is, however, supported by the autho-
doceat, quemnam articulum piaecipue urgere debeat (vide v. 15.),
nimirum ilium, qui de Christo agit . 6eavBpi>irip ; quem Judzei non
voluerunt agnoscere."
R 2

244 1 TIMOTHY, CHAP. IV.
rity of CEcumen., who commences the nevv Chapter
at Kai opAoyoupvtoy, &c
Vekse 1. to tie Ylveufxa pTjTtoy Ae'yei. The connec
tion seems to be this : " Such, then, are the im
portant doctrines which compose the great mystery
of godliness, worthy of being ever remembered, and
strenuously maintained (and especially now), since
the Spirit speaketh expressly, &c. By the irveufxa
some understand the Spirit, as exerted in the
Prophets of the Old Testament : and Middleton and
Benson think there is a reference to Dan. 11, 36 — 39.
But that has been by most Commentators thought
doubtful : and they refer it to the Apostle himself;
and Benson supposes an immediate revelation.
Certainly this is very suitable to the modesty of
the Apostle : but it seems safer to extend it to the
prophetic spirit, as imparted not only to Paul, but to
others of the Apostles. So important a piece of in
formation might very well be communicated to
several. 1. ev u'o-Tepoiy Kaipois, i. e. not the last times, but
the latter times, namely, those subsequent, and that
were to come after (and perhaps long after) the
Apostolic age : for of that circumstance the Apostle
was probably not informed. This sense of uo-rep.
Kaip. is frequent in the best writers, as Thucyd.,
Herodot., Plato, and others.
Tivey, some. How many, and in what proportion,
it is not said ; but the expression must, consistently
with the usage of the best writers, signify a very
considerable part. On the sects against whom the
words are levelled, the Commentators are not agreed.
In a work of this kind such discussions would be out
ef place ; and, therefore, I must refer the reader to
the best English Commentators, especially Mede,
Bp. Newton, Whitby, Mackn., Benson, and others.
1. jrpoo~e'p£OVTey irveufxao-i wAavoiy, Kai 8i§ao-KaAi'ajy
Saipvi'tov. The best Commentators are agreed that
by irveufxao-i ttauvois are to be understood false
teachers, impostors, who arrogated to themselves the

1 TIMOTHY, CHAP. IV. ' 245

Spirit ; as 1 Cor., 12, 10. LTAavoiy is, by most Com
mentators, regarded as a substantive put adjectively
. (for as to the reading TrAavTjy, it savours of gloss, or
arose from the itacism) ; and they adduce examples
of the adjectival use from Menander and other
writers. I cannot but suspect that such was its
original use, and that, like multitudes of other adjec
tives, it became a substantive, by the omission of the
noun dvQpwiras. By 8i8ao-KaAiaiy Saipvj'tov most
modern Commentators understand doctrines con
cerning devils, or demons. It seems agreeable to
the natural import of the words to take it, with the
antients, and some moderns, of doctrines dictated by,
and disseminated under, diabolical influence. So
Theodoret : 'EKe/vtov yap aATjQtoy KUTj'p<Ta eKeiva Ta
pi\fxara. Or, with others, the genitive may be taken
for the cognate adjective, devilish, impious. See 1
Cor., 11, 15.
2. ev uVoKpiVei \f>euSoAo'ytov. The terms, Heinr. ob
serves, are clear ; but the construction dubious.
Hence the variety of opinions. Some, as Beza,
fancy an antiptosis for \J/eu8oAo'yoiy. Rosenm. renders,
'" propter simulationem falsorum doctorum." Others
refer the Genitives to 8aipvitov. Heinr. thinks that
irpoo-eyovres is to be repeated, or ovTey to be supplied
before ev uV. ; q. d. ovTey %|/eu8oAo'yoj ev (o-ov) viroKpla-ei
(i. e. Kai uVoKpjTai) KeKauTTjpjatrpvoj , i. e. uiroKptra) (Kai
opoy) ¦»I/eu8oAo'yoi. On the persons here meant see
Mackn. and Slade.
2. KeKauTTjpjao-pvtov ttjv iSi'av o-uveltirjO-iv. Here is
another of the numerous points on which Commen
tators are at issue. Most explain it of those who
suffer under the pangs of a self-reproving conscience;
Kaurfjptov being the brand with which criminals were
marked, and who then might be supposed to have
cast off all shame. The expression has, therefore,
been supposed to denote self-convicted offenders :
and this is supported by the authority of Chrys.,
Theophyl., and CEcumen. Others, however, as
many eminent moderns, think that it is derived from

240 1 TIMOTHY, CHAP. IV.
the mode adopted by surgeons, of cauterizing, or
searing, by which the part is rendered insensible to
all feeling. So our English Translators, Beza, Pise,
Menoch., Schegel, Doddr., Mackn., Reitz on Lucian,
1, 645., Schleus., Slade, and Valpy. And this is
supported by Theodoret : o ydp rou KauTTjpoy ToVoy
veKpw()e)s ttjv irporepav aiVSTjcriv a7ro0aAAei. So the
Scholiasts. And, upon the whole, this appears to be
the most agreeable to the context ; though I am
aware that minute exceptions may be taken against
it. I would here compare Eph. 4> 19-, oiVivey a7rTjAyTj-
ToYey, eauTouy ira^etiwKav ttj ao-eAyeia : and also Zonar.
Lex. 1566., to Treirwpwfxevov eyeiv rbv vouv.
3. kwauovtwv fafxelv, aTreyeo-hai fipwfxdrwv. It is
well observed by Theodoret : ouVouy auTtov ttjv tiia<pSo-
pdv Ttov 8oyp*Ttov STjAtoVay, Kai Ttov aAAtov vop'pov ttjv
08eAupiav irpoAeyei. The forbidding to marry is, by
some, thought to refer to the Essenes ; by others, to
the Roman Catholics. But it comes to the same
thing ; since many of the Romish superstitions were
derived from the Essenes, who borrowed them from
the East, where, as in a fruitful soil, Monkery and
unnatural celibacy, with its odious train of vices,
have ever thriven, as in a hot bed. See Mackn.
The peculiar idiom (called Synesis) at direyeo-^ai
Bpwfxdrwv contains an ellipsis deserving of especial
attention, which most Commentators supply by
KeAeuo'vTtov, or irotouvrwv (with the Syr.) ; and they
compare 1 Cor., 14, 34., ou yap iirirer^airrai aurals
AaAeTv, aAA' uirordo-o-eo-Qai, where see the note.
Rosenm. compares Phcedr. : " non veto dimitti,"
verum cruciari fame. And Heinrichs, Thucyd. r7,
36., and Plin. H. N. 25, 5. Perhaps it might be
best to compare this with those passages where, in
the first clause, comes a verbum imperandi, with a
negative ; and in the second, the verb is to be
repeated, without the negative. Now here the kw-
Aoto includes within itself both : yet, in the second
clause, a verbum imperandi is to be repeated, as in

1 TIMOTHY, CHAP. IV. 247
the former case. So that there is also a kind of KaTa
TO O-TjptlVo'pVQV.
Bptop is rightly rendered meats, in our common
acceptation ; since it was animal food that was
especially forbidden. See the note on Acts 2, 44. *A
6 0eoy eKio-ev eiy, &c. This ought to be rendered :
" though God hath created, caused them to exist."
Eiy pTotATj\|/iv fjLerd euyjxpio-rlas, "for a thankful par
ticipation ; " i. e. to be thankfully participated in,
and enjoyed. ToTy irio-rais Kai eVeyvtoKoVi rr}v aATjoeiav,
" by faithful and well instructed Christians." It is
evident how this implies an obligation in those who
partake of the bounty of God to return thanks to the
giver ; and, surely, such as habitualjy neglect this
thanksgiving cannot be reckoned among those who
know the truth, or obey it. Theodoret well para^
phrases : Muo-apov yap Kai tov yapv, Kai rtov ^pwfxdrwv
rd irAeio-ra a?roKaAooo"iv, tva rbv ToiooTtov STjpoupyov
ivufrplo-wo-f TauTa fxevrot ireirolr]Kev eiy ewroAauo-ov, coWe
Trpo<pao-tv ivreuQev robs pTaAap3avovTay eiy euyjxpio-riav
Aap3otveiv, Kai ^opTjyov avupeiv.
4, 5. oti 7rav Krlo-fxa ®eou KaAov. These words are,
as it were, exegetical of the preceding eVeyvaiKeVi ttjv
aATjaeiav, " who know (I say)." Ilav Krlo-fxa, " every
thing created and supplied by God is good and fit
to be eaten." Kai ou'Sev a^o'^ATjTov, " and no (created
thing) is to be rejected," i.e. ebro/3aATjy a§iov. Of
this use of an-o0A. Wets, adduces examples. Ro
senm compares Gen. 1, 30. Rom. 14, 6. and 1 Cor.
10, 30. Merd euyapio-rlas Aap3avdpvov, " if it be
taken with thankfulness."
5. ay lateral yap Bid Ao'you @eou Kai ivreu^ews. These
words do not so much give a reason (as the Com
mentators suppose) for the preceding, as they limit
the foregoing position, and show that every KriVpt
©eou may become KaAov (for that is the sense of
dyidgerat), namely, if it be partaken and enjoyed,
Sia Aoyou ©eou Kai evr.eu^ews, "in conjunction with,
preceded by the use of," &c. The tiid Ao'you is ex
plained by Vorst., Dan., Grot., Hamm., Scult, and

248 1 TIMOTHY, CHAP. IV.
almost all recent Commentators explain, l< by thd
Gospel, which declares no meat impure." (See Acts
10, 15. and Rom. 14, 14.) And this may be the
sense; but it is harsh thus to take tiid here in a dif
ferent signification ; and I therefore prefer (with the
antients and some moderns, especially Heinr.) to
take it of " the word of man spoken in honour of
God ;" and thus there will be an hendiadis. So
CEcumen. 231 c. 8i' euyjrjs irpcoQurrre^ov tie Kelrat' tiid
yd% Ao'you Kai ivreu^ews rrjs ir^os 9eov yivopvTjy. Theo
phyl. : o-d>payic-ov (I conjecture o-(payio-ov) euyapla--
ttjo"ov, tio^acrov rbv ©eov, Kai diroirnrrei tj aKabaprrla. 'H
fxev yaq euyapirnla, irdvra KaQaplger 6 dydpio-Tos tie Ka)
auros aKaQdpros Ka) fxiapls- And Theodoret : rb <J3uVei
KaAov fxer euy^apterrlds Aap3avo'pvov ttj tou ©eou pTj'pj
Kai ayiov diro^alverai. What, then, must we think
of those Christian heathens who neglect this larpela ?
6. raura uVoTiQepvoy To?y aSeA^oTy. By the raura
is meant not only what just preceded, but also what
was mentioned at c. 3. Perhaps, too, raura carries
with it, as in the Classical writers, the notion of
roiauYa. The term uVotiS., which properly signifies
suhmonere, is very appropriate to that mildness and
delicacy in inculcating Christian truth so becoming
a minister of the Gospel. Thus Theophyl. observes,
that the Apostle does not say iirirdrrwv. See
Schleus. Lex/'Eo-rj, " thou wilt be." 'EvT§e<3>o'pvoy
ToTy Ao'yoiy TTjy irlo-rews — 3i8. There seems to be an
ellipsis, which may be thus supplied : " (and this
may be expected of you) who have been nourished
up in the words," &c. A Classical phrase with
which Wets, compares Vellej. Paterc. 2, 94. Innu-
tritus ccelestium prasceptorum disciplinis. And Se
neca ad Polyb. 21. liberalibus disciplinis innutritus.
See also Loesn. yH 5rapTjKoAoo'0TjKay, which thou hast
followed up, learned, and professed." The word,
Rosenm. observes, is so used in Plato. And so
2 Tim. 3, 10. See the note on Luke 1, 3. iraq dvw-
flev irdtnv aKpij3toy.
7- Touy tie (3e/3TjAouy Kai yeato'Seiy p'Souy iragairou,

1 TIMOTHY, CHAP. IV. 249
" Reject the superstitious fables, whether of Jews
or Gentiles." This sense of irapir. for diroo-rpi<peo-ai
is found in the best writers. By the /3e/3rj'Aooy the
Apostle is thought to have reference to the fables
of the people ; and by the ypato'3eiy, to those of the
Rabbins; which, indeed, if we may judge by the
specimens found in them, deserve the name. Not
but that they would be applicable to the heathen
superstitions ; but they both seem to have reference
to Jewish superstitions ; and the 0e/3. may advert to
some that were especially akin to the Pagan ones,
and introduced from them, probably those of the
Essenes ; though that is uncertain. See the Com
mentators, who, however, rise no higher than con
jecture. The name (xuQ. denotes the falsity and
vanity of these superstitions.
Of the latter expression Wets, adduces an ex
ample from Strabo, 1. p. 32. 'A ttjv ttoitjtiktjv y'pawtit\
[xuQoAoylav diroQalvwv. I add Jambl. de V. Pyth.
ypato'8eo-iv uVoQTj'Kaiy. On the sentiment I would com
pare Phil. Jud. 132 c. rf) tie ©eou hepaireurr\ irpeirwties
aATj^ei'ay irepieyeo-bai ttjv a/3e'0aiav fxuQoirolav yjxlpeiv
eiVovTi. 7- yuixva$e tie treaurov irpos eu&efteiav. This is reck
oned among the agonistical metaphors. Rosenm.
compares Arrian 3, 22. irpos dperds yufxvd^eo-^ai. To
which I add Max. Tyr. D. 31, 6.11, 110. ToiouYoy
e§ dyaQi]s ira/Xalcrrpas dywviarrris ylverai, Ao'ytov po~Toy
aKOAaKeurwv Ka) TjV^Tjpvtov oyuitoy, Kai tiovafxevwv ayeiv
5rei9o?Kai 0j'a eK 7tAtjktik)3 to iryrjo-idgov irdv. The senr
tence is elliptical, and may be rendered : " examine
thyself as to what regards virtue and piety."
8. tj' ydp o-wfxaTiKr) yufuvaarla irpos oAi'yov irrriv to^eAipy.
On the sense of the o-top<TtKTj yufxvao-la, Commen
tators are divided in opinion ; some understanding
it literally of gymnastic exercises just mentioned.*
* So Wets., who paraphrases : " Alii in pueriti& fabulas aniles
libenter audiunt : tu, cinn puer esses, verbis fidei innutritus es ;
quanto magis te nunc pueritia, egressum illas fabulas aspernari

250 1 TIMOTHY, CHAP. IV.
Others think that the Apostle adverts to the ex
ercising of the body by refraining from meat, wine,
marriage, &c. Rosenm. is of opinion that both may
be understood ; namely, that exercising which
centers in the body, as opposed to the cultivation
of the mind and soul. At o'Aj'yov must be understood
yjpovov : and this suits the first mentioned interpre
tation. If the second be adopted, the irpbs oAiyav
may be taken as an adverbial phrase, and signify
little. 8. tj tie eutrefiela — pAAooo-Tjy. By tj' euVe/3e/a is meant
true Christian piety, as opposed to the profane
superstitions just mentioned. Ilpoy irdvra may be
taken with the same latitude of signification as 7rpoy
oAi'yov, and mean, " at all times, and in all places and
circumstances. 'E7rayyeAi'av eyouo-a £toTjy, &c A
somewhat unusual and refined sort of expression,
signifying, " having in its power a promise (i. e. of
happiness) respecting this life," &c. For truly Chris
tian piety, which affects not needless mortifications,
as it were, promises and confers those blessings, of
which it does not, like superstition, deprive its vo
taries. What these are, is obvious ; namely, calm
ness and tranquillity of mind, even that peace of
God which passeth all understanding, an enjoy
ment of all the innocent pleasures of life, and a hope
full of immortality. On the sentiment Rosenm.
compares Seneca Ep. 79- ; and Wets., Aboth 4, 6.
Magna est lex, quae dat vitam facientibus ipsam in
seculo praasenti, et in seculo futuro.
9. IIjo-Toy — a£joy. On this formula see the note
on 1, 15. It is doubted whether it ought to be re
ferred to the preceding, or to the following. The
decet? Adolescentes solent corpus exercere; at ego tibi adoles
cent! studium longe praestantius commendo: meditare doctrinam
Evangelii, coerce corpus tuum ejusque appetitus, praepara te futuris
casibus, mentem excole." Rosenm. compares Pythag. ap. Stob.
Serm. 1. taxveiv rrj ^vxfj pdXXov ij r<j) trtapart alpov. I add Diog.
Daert. 1, 56. ddXnral be Kai doKovpevoi, ¦troXvbdrravoi Kat riKtovres
'eminploi.

1 TIMOTHY, CHAP. IV. 251
fofmer opinion (which is supported by the antients
and most moderns) seems preferable. " Without
(says Benson) these three grand principles, a God, a
providence, and a future state, religion could not
subsist. And the Apostle, in the next verse, plainly
intimates that these were his support under afflic
tions, as well as animated him to zeal and diligence
in active service."
10. eiy touto yap — 0eu> £«jvti, " To this end we
both labour and suffer persecution and insult." The
var. lect. aytovi^o'poa is evidently ex emendatione.
'HAriKapv, " have hoped and do hope." Or it is
used, like the aorist, of that which is customary, and
habitual. Rosenm. well paraphrases: " Ideo labo-
ribus maceror, obloquiis et conviviis laceror, quia in
Deo confido, nimirum, vitae hujus mese perpessitiae
in ilia altera rationem ab eo habitum iri." Cicero
(he adds) thought for the mere acquiring of a death
less name (than which he accounted nothing greater
or more desirable) labours were to be endured.
And he cites Cic. Cat. Maj. Quis tantos labores
diurnos nocturnosque domi militiaeque susciperet, si
iisdem finibus gloriam quibus vitam esset termina-
turos ? which possibly Milton had in view in the
celebrated passage of Lycidas :
" Fame is the spur that the clear sp'rit doth raise
To scorn delights, and live laborious days."
10. oy etTTJ <rwrrjp irdvrwv dvQpwirwv. This is well
explained by Theophyl., " would have all men be
saved ;" and by Benson, " is disposed to be the
Saviour," &c. See the note supra 1,1. By 7tjo-t.
is, of course, meant Christians. Wets, compares a
sentiment of Hierocl. : eo-Ti pv STjpoupyoy Trdvrwv,
twv tie dyavdiv Ka) Trart\p — po-e? pv oo'Seva avQptoVtov,
tov 8e aya8ov 8ia<pego'vTay do-ird§erai' and Plut. Alex.
p. 683 A. Kai Aeyejv, to'y irdvrwv pv oVTa kojvov av9pto-
ttojv irarepa rbv 6eov, iSj'ouy Se iroioufxevov iaurw Touy
agj'o-Touy. 12. p8ej'y trou TT^y veoTTjToy Karatypovelrw — otyveia.

252 1 TIMOTHY, CHAP. IV.
Considering the force of the second clause aAAa-—
ev Aoyw, &c, it is plain that we must interpret this :
" Let no one have reason to despise," &c. 'Aaa©\
may be rendered "but (in order thereto)." The
verb to despise, followed by different nouns, as de
spise one's youth (i. e. despise one on account of
one's youth), one's number, one's want of strength,
&c. is not unfrequent in the Classical writers, from
whom examples are cited by Wets. 'Ev Ao'yco, in
speech (so Theophyl.) ; or, as some explain, teaching.
Compare 5, 17- 'Ev dvao-rpo<pf, conduct, behaviour.
" Thus (paraphrases Heinr.) exemplifying your doc
trines by your conduct."
So far all is clear. But on the words following
there is a difference of opinion. 'Ev dydtr^ must not
(with Heinr.) be united with the former, so as to
form an hendiadis ; but rather taken independently.
For the four following particulars seem intended as
exemplifications of the general term iv dvao-rpofyy :
and I cannot but censure the slovenly mode in which
many eminent Commentators (see Benson and
Heinr.) huddle up the terms of this sentence. 'Ev
dydirji is well explained by the antients, love to all
men, whether Christians or not. The next particu
lar, ev wveu'p*Ti, is omitted in a few antient MSS. and
Versions, and is cancelled by Griesb. ; but very
rashly and uncritically ; since no good reason can
be assigned for its insertion, but many for
its omission (especially in MSS. like those,
which have been tampered with), namely, from
the acknowledged difficulty ; for such there is,
otherwise the Commentators would not have inter
preted so variously ; some understanding it of the
spiritual gifts ; others, of the temper and disposition.
Yet as the antients (I find) universally explained it
as having a reference to the Holy Spirit, so the cor
rectors of the above MSS. saw not how it could have
place among the duties of common life : for so many
Commentators, antient and modern, seem to think.
It must, however, I think, mean, "in a spiritual

1 TIMOTHY, CHAP. iV. 253
frame or temper." So Theophyl. : ev tj} irveufxariKJ}
Kararrrdo-ei.
The irlcrris cannot properly be regarded as having
place among the duties of common life, unless it be
interpreted (with Rosenm. ) fidelity. But that sense
is too precarious to be depended on : and I must
equally censure the rashness of both correctors and
interpreters on this passage, which being expressed
popularly, must not be bound down to the rules of
regular composition. Considering the context, it
must be interpreted of faith, not as regards the in
ternal feelings, but the outward profession of an
undoubting confidence in God.
'Ayvela must refer to moral purity and chastity in
general. 13. etoy epyjtfxai, i. e. " till I come mind these
maxims, and then I will instruct you farther." (So
Theophyl.) This is a popular expression, and must
not be pressed on.
13. irpoo-ey^e tj) avayvwtrei.
Almost all the Commentators interpret this of reading the Scrip
tures, i. e. as far as they were then promulgated, namely, the Old
Testament, (see 2 Tim. 3, 15 & 16), called Knpo. And some
think these are meant to be contrasted with the anile or, at least;
unauthorized traditions of the Rabbis. But although the Apostle
may be presumed to have intended especially to recommend the
study of the Old Testament, yet I apprehend that he also has in
view such reading or study in general as would contribute to the
better understanding of the Scriptures, and the fitting Timothy for
the exercise of teaching and preaching among the enlightened
Gentiles. It is strange that so few Commentators should have
seen this, among whom is Theodoret * and the judicious Doddr.,
and, in some measure, Benson. I am happy to fortify this inter
pretation by the authority of the learned professor Rutherforth, in
a most admirable Concio ad Clerum, intituled, De artibus et doctri-
nis quibus Theologia studiosos erudiri oportet, which I would respect
fully recommend to the perusal of my clerical brethren. But as it
is very scarce, I shall introduce the following important extract.
" Paulus, cum Timotheo praecipiat, ut magno studio in lectionem

* Whose words are these : 'JZvrevBev can paBetv, &s Kai f/pds
irpotrriket trvveiaipepeiv rbv irbvOv, Kai ovrw Xapfidvetv rr)v X"-Plv
rov ftvevparos' Kai ydp rig rpiapKapia TtpoBty irvevpariKd bvrt ry
avayviiaei rrpoaexeiv exiXevirev b btbduKaXos.

254 1 TIMOTHY, CHAP. IV.
incumbat, et Petrus, cum multo intellectu difficilia in sacris libris
contineri dicat, qua ab instabilibus indoctisque hominibus non
sine ipsorum exitio pervertuntur, auctoritate su&., fanaticos illos
refellunt qui neminem Christiani Theologi munus rite exequi
posse aiunt, nisi vel nihil doctrines attigerit, vel si qukm forte pue-
rili institutione adeptus fuerit, cum omnem ex animo suo penitus
exterminaverit. Nobis autem, qui et ipsi gravissimum hoc munus
suscepimus, et in alios qui idem suscepturi eruditionis causai hue
veniant, instituendos ac docendos curas nostras et cogitationes
conferre debemus, qnaerendum est praeterea quaenam sint artium
doctrinarumque studia, quas officiunt, ut, Spiritu Sancto nos adju«
vante, idonei simus Novi Foederis Ministri. Paulus praecepit, ut in
quibus rerum sacrarum administratio committatur, tales sint, qui
purum sincerumque Dei verbum, prout idem didicerint, firmiter
retineantj qui possint benevolos auditores hortari ac docere, ad
versaries convincere, pervicaces, inaniter garrulos, fraudulentesque
homines admonere, aut, si quando opus fuerit, acriter reprehendere;
ut seipsos tales prsebeant, quales Deus probabit, opifices qui nullam
habeant erubescendi causam, et qui verbum veritatis ita distribuant ; ut
denique sunt ad docendum apti, et ad illos, qui sese veritati op-
ponant, quive earn deserentes fabulos consectentur, earn comitate
et mansuetudine, quatenus res sinat, erudiendos, p. 1 — S. And
again, p. 11. Quam vis igitur ineptum esset, quando inter indoctos
concionamur, controversias Theologicas in orationibus nostris dis-
ceptare j orationum tamen nostrarum, quibus vel doctos vel in
doctos ad verse religionis scientiam erudimus, ex scrip tis eorum
a quibus disceptatae sunt, materiam omnem petere oportet."
I would add, that on the utility, if not necessity, of profane lite
rature to the formation of the Critical Interpreter of Scripture and
useful Preacher of the word, we have the united opinion of the Fa
thers and the most eminent modern Theologians. Chrys. every
where conjoins it : and I need only advert to his celebrated Diet.
ruiv rravriov KaK&v a'iriov pr) dvayiviiaKeiv (iifJXia, ipvxfjs <j>dppaKa.
And so Basil, Gr. Naz., Clem. Alex., Jerome, Jsidor., Pelus., Phot.,
and indeed all the most eminent of the Greek Fathers. My limits
will only permit me to insert the following passage of CEcumen.
(partly from Chrys.) T. 1. p. 66 b and c, where commenting on
the passage of the Acts, in which it is said that Moses was learned in
all the wisdom of the Egyptians, he remarks : 'Ek tovtov hf/Xov, us
ovk dirofiXnrka irdvrn early r) rwv e£w8ev rrjs ypaipijs rraibevais'
rporno ydp eyKioploy eipnrat, dis krratbevBn Mwi/orjj irdcrr) aodtiq 'Ai-
yvwrliav, Kai irepl rwv rptwv ira'ibiov /cat AavinX, is vrrepefiaXXov
rrdvras ev rfj ~X.aXbaiti>v {piXoaotptq, Kai rals Xonrals eiriarr)pais' bet
be err oXtyov abrals wpotrexeiv, ry Beowvevorw ypaij>fj eppevovras'
ovre ydp MurviTrjs, o'vre oi ¦Kepi 'Avavlav Kai AavirjX epaBov av rrjv
i,evr\v iraibelav, ei pr) avayjj Kai /3/a hetriroriiv' Kai yap ev ovhevi
ayrij Kexprjraf el pr) rvov ipa'trj av ns, on KaXbv avrrjv paBelv irpbs
rb dvarpeipai rds eKelvwv arrdras. On this important subject I may
be excused for referring my readers to a Visitation Sermon (or
rather Essay, with copious notes,) published by me nearly eleven years

1 TIMOTHY, CHAP. IV. 255
ago, in which is especially evinced the necessity of learning to a
Theologian, by an examination of the chief requisites for forming a
skilful Interpreter of the Sacred Writings. I would also refer my
reader to Dr. Maltby 's Serm. vol. 2, 557. and to J. H. Paraeus In-
stit. Instr. Vet. Test. sub. init. p. 1. Sect. 1. De sludiis, cum probabili
Veteris Testamenti interpretaiione indivulso nexu conjunctis ; and
Sect. 3. De subsidiariis studiis, qua; ingenuum Veteris Testamenti in-
terpretem ornent et adjuvent. Nor must I omit to mention a very
acute defence of learning, &c. as necessary to a Theologian, to be
found in an Appendix to Sanclus Sancitus by Dr. Kendall, Lond.
1654. fol., intituled, " An Appendix against Master Home, goring all
University Learning."
The Philological student will, however, bear in mind, that by read
ing is here meant that vigorous exercise of the mind in thought
upon any subject, which can alone convert what is read to nou
rishment. In which view I would introduce a most judicious obser
vation from an author in whom we should little expect it, Artemid.
Onir. 1, 12. p. 1, p. 25. Ed. Reif. tpnpl he'iv o'ikoBcv irapatrKevaaQai
Kai oiKeiq avveaet xprja^ah Ka' /**/ pbvov rots pifiXiois erravexetv-—
dreXrjs Kai direpavros. Finally, in the words of the Poet, Tpappara
paBe'iv be'i, Kai paBovra vovv exeiv.
13. rj} irapaKA-»]o-ei, rr\ 8i8ao*KaAi'a. Since the Apos
tle puts tj} avayvaltrej first, and then rj} irapaK\i)o-et
and rj} Sioao-KaAia, I think, with Heinr., that he in
tended to represent the usefulness of the first, in
order to the more effectual production of the other
two. 14. p) ap'Aei — irpea-fiureplou. The word ydpio-fxa.
here denotes, according to its usual signification, the
New Testament, a supernatural gift of the Spirit ;
though many recent Commentators endeavour to
explain all away by lowering the sense to dotes
animi, &c. (See Noesselt Exerc. p. 80. or Rosenm.,
who faithfully details this interpretation, which he
himself adopts.) Though even Benson (prone as he
is to innovation) here strenuously maintains the
former signification of ydpio-fxa, which he says occurs
not only in the New Testament, but the Apostolical
Fathers. (See his note.)
By the fxerd eViSetretoy rcov yeipwv too irpeo-fiureplou,,
I agree with Benson, we are to understand the laying
on of hands in addition to those of the Apostle. For
at 2 Tim. 1, 6. the gift is said to have been imparted
bytbe laying on of the hands of Paul. Yet I cannot

256 1 TIMOTHY, CHAP. IV..
agree with him that we may infer that the Elders did
not confer it. They, it should seem, contributed to
confer it ; though in what proportion we are not
told ; neither is it necessary for us to know. On the
rite of laying on of hands see the Commentators and
Vitringa de Synag. vet. p. 507-
15. raura pAeVa, e'v TouVoiy iVQi, " hsec meditare, et
in his totus esto." (Rosenm.) Both these phrases,
as used of diligent attention, and devoted care, are
found in the best Classical writers ; the latter in the
Latin as well as the Greek. (See Wetstein's exam
ples.) The I'va has perhaps the eventual sense. On
the exact force of the above phrases see Benson.
15. ev irdo-iv, " inter omnes." Theophl. and others
interpret " in all things."
16. eireye o-eaurw — o-ou. Heinr. takes this for an
hendiadis; q. d. "take heed how thou teachest."
But this is paring down the sense. The antients and
most moderns rightly explain the o-eaurw, " thy own
conduct and life ; and tiiti., " thy doctrine." At tireye
(like irpoo-eye) there is an ellipsis ofvouv; and eVi'pve
auVoTy is rendered by Rosenm., " his esto intentus ;"
as eirlo-rrfii at 2 Tim. 4, 2., and the eViKeio-o of
Heysch. Then it is added touto yap — eou. By o-too-eiy, as
regards the aKouovras is meant, " be the means of
saving them ; contribute to their salvation ;" which
is all that this popular form signifies. For we are
not to suppose that even thus they would all ulti
mately be saved.

CHAP. v.
Verse 1 , 2. Upeo-fiurepw pj eVi^A^'l^y, " Do not
roughly rebuke an elderly man." 'E7ri7rArj'o-o-eiv sig
nifies properly to strike upon ; and is used of sharp
reproof. The Commentators compare the Horatian
patruae verbera linguae. napaKaAei toy irarepa, " use
exhortation such as to a father." Agreeable to the

1 TIMOTHY, CHAP. V. 257
custom of antiquity, by which old men were treated
as fathers, of which Wets, adduces numerous exam
ples ; as Diog. Laert. Plat. 3, 95. ei 7rpoy Trpeo-fiurepous
dfxaprdvovras tiia/Xeyerat, d^fxorrovras tiel Ao'youy cos
Trpeo-fiureoois SiaAeyeo-Qai, and Phocyl. 209- (an imita
tion of this pseudo) : Trpeo-$uv o'pj'AiKa irarpbs iVaiy ri-
fxaio-i yepaige. But the Apostle skilfully engrafts on
.this other corresponding directions.
2. ev 7rao-Tj ayvei'a, i. e. not only with chastity, but,
as the 7rao-Trj implies, with every caution, so as not to
give the slightest handle for any suspicion. As
an example of vetoYegoy and veorepas I would refer to
Artemid. Onir. 1, 31.
3. yfipas rlfxa rds ovrws yypots. The term Tip must
here be taken in a peculiar sense, i. e. not strictly,
.honour, but rather, " give them what their rights may
claim." Now in the present instance this must com
prehend not only respect, but sustenance. See
Schleus. Lex. Tay ovrtoy yfpas, " those that really
answer to that description ;"* which is further ex
plained at ver. 5. It has not been a little debated
whether these are to be regarded as the same with
the deaconesses. This would seem to be doubtful :
nor have we sufficient knowledge of the state of the
primitive Church to be able to determine the ques
tion. See the Commentators, especially Benson and
Heinr. 4. ei tie Tiy yfpa — euVe/3e?v. The eKyova may sig
nify descendants, children, grand-children, or, as it
might happen, great-grand-children ; (which in a
country where marriages are contracted so early,
would sometimes be the case even before the sixtieth
year). MavQaverwo-av, scil. rd raura rd reKva, let
them learn ; not " from their mother, or grand-mo
ther" (as Heinr. explains), but " from me who sig-
* On this sense of bvrias, as applied to an epithet, Rosenm. cites
Hierocl. in Pyth. 6 ovrws warr)p. I add Dionys. Hal. 1, 541, 33. rd
Koivd bvrws koivu. Athen. 571 c. rwv ovtws eralpwv, and 572. ovruis
era/pas. VOL. VIII. S

258 1 TIMOTHY, CHAP. V.
nify to them the will of God." Others, with less
probability, think there is here a transition from the
singular to the plural. It is more correct to say,
that the whole construction is popular.
EuVe/3e7v is said by Rosenm. to be synonymous
with Tip a little before. But there is this difference,
that as the duty towards parents is so closely con
nected with that towards God, and so expressly
enjoined by Him, the same term euo-e/3eiv was used
to denote both ; as pius, pietas, &c. in the Latin.
Tov '/Siov oTkov is, by a delicacy of language, put for
their parents ; though this is directly expressed in
the clause following, which is exegetical of the pre
ceding. AYith the duty derived from Divine sanction the
Apostle interweaves that which even human reason
and equity would teach ; and this is indicated by the
Kai api/3ay a7ro8i8o'vai ToTy Trpoyo'voiy, which can require
no explanation ; nor can the phrase need those nu
merous examples so laboriously piled up by the Phi
lological Commentators.
The irpwrov, at which Heinr. causelessly stumbles,
hints that they are first to support those of their own
family, and afterwards those of the Christian society
at large.
5. ¦*] 8e ovTtoy yj\p(x — vj'pgay. The tie is resump
tive ; and this sentence explains what the Apostle
meant by xMa> namely, destitute, i. e. of husband or
children, or of any other means of support.* The
words following are meant to hint at the other qua
lifications required, in order to entitle such an one to
the Tip in question, namely, sound Christian prin
ciples and belief, and a constant attendance on the
external observances of piety. Of the sense here of
ij'A7r. as spoken of what is habitual, there is an exam-
* The word is by the Commentators and Lexicographers derived
from XVP0S> anu t^at fr°m MP"™' But tnat verD is rather a deri
vative of xvpos> which seems to come from xe<", cognate with xdw,
to gape, stand apart from, want the assistance of. So the following
pepovwpivn. I would compare Eurip. Ale. 1110. x^peveis pbvos ;

1 TIMOTHY, CHAP. V. 259
pie supra 4, 10. where see the note. After ©eov Theo
phyl. and Heinr. supply p'vov.
6. tj' Se o-iraraAwo-a, §w<ra reQvrjKe, " But she that
liveth in luxury." That such is the sense is plain
from James 5, 5. irpu^o-are Ka) io-iraraAf)o-are. This
verb comes from o-iraraAi), which is derived from
o-7raToy, the hide, or sMn. It is not, however, used
(as Schleus. says) de cutis pruritu ; but there is ra
ther a reference to currying, or taking care of the
skin or flesh ; which is a metaphor denoting luxury.
So Hor. Ep. 1, 4, 15. Me pinguem et nitidum, bene
curatd cute, vises. The Commentators compare
tnraQav. See Heysch. Suic. Thes., and Loesner.
The metaphor in the words £too-a Te'QvTjKe is fre
quent both in the Rabbinical and Classical writers
(especially the Philosophers), from whom Wets, ad
duces examples ; as Jalk. Rubeni, and Seneca Ep.
77. I add Plutarch in frag. Stob. 35. p. 364. b rtov
aertoVtov /3/oy wo-irep Kar' ij'ppav diro$vr)o-Kwv iK<piperai,
and Joseph. 1320, 3. etoy 8e eio-iv ev o-wfxari Qvyrw tietie-
fxevw Ka) Ttov toutou KaKcov cruvavairlTrAavrai, to aAvjfleV-
TaTov eirreTv Te&jKao-i. See the note on Eph. 2, 1.
The sense is : " She that is such may be regarded as
spiritually dead, no longer a member of Christ's
Church, and therefore having no claims to alms be
stowed on poor Christians."
8. ei tie Tiy — yelowv. The Apostle here enforces
the direction he had given at ver. 4. on the mainte
nance of poor widows by their children or grand
children ; namely, by urging that if they do not so,
they will show less natural feeling and sense of reli
gious obligation than the very Heathens. Heinr.
however, thinks that the words are said of the widows
themselves, and state the third requisite, namely, that
they have been good mothers of families. But this
is very harsh.
At the oiKei'tuv many Interpreters stumble ; some
rendering it, " of the household of faith j" and others,
as Doddr. (running into needless distinctions),
" those that reside in the same house :" and even
s 2

260 1 TIMOTHY, CHAP. V.
Heinr. adopts this ill-founded criticism. The truth
is, that the words Kai ptAio-Ta rcuv o'iKelwv are exege
tical of the Ttov iSi'tov, and denote all near relations ;
a sense frequent in the Classical writers ; as Thu
cyd. 2, 51.
8. rfov>jTai is to be taken as an aorist, " denieth the
faith," i. e. denies and rejects by his works that faith
which he professes with his lips ; i. e. is guilty of
practical infidelity. Compare Tit. 1, 16. So Pro-
cop. Goth. p. 336. (cited by Wets.) b rj} (putrei to
tticttov eywv, ou £upieTa$aAAei rj} ruyj-j ttjv yvcofX7)V — 6
ydp rb TTjy tiiavolas voo-wv dcrrarov, Ka) ttjv eiy Touy (piA-
TaTouy Tj'pvvjo-aTo ttiVtiv. I add Liban. Orat. 828. 6 yag
iroos robs o'iKeiooy 7rov>jpoy, ouk av yevijTai 7repi rd Koiva
^eATi'tov. Among the Greeks, he who refused or
neglected to do this was made drlfxos, and deprived
of every political franchise. By the faith is meant
the moral law adopted into the Gospel. So Is. 58,
7- diro rwv oiKeitov Ttov crirepfxaros eou ou% uiregoi&ei.
8. Kai eo-Tiv dirlo-rou yelowv, i. e. simply, " he is less
observant of the moral and relative duties than an
infidel ;" for such were little negligent of those
duties. So Tacit, (cited by Wets.) Liberos cuique
ac propinquos Natura carissimos esse voluit. See
Theophyl. 9. xMa KaTaAeyeo-Qto. What is meant here by yf\pa
the Commentators are not agreed. Some think it
denotes the Deaconesses mentioned supra, ch. 3.
(See Benson and Doddr.) Thus it would be a name
of honour. So Ignat. Ep. ad Smyrn. cited by Ro
senm. : do-ird^ofxai rds irapaevous rds Aeyop'vay yf\pas.
Others think that these ^Tj'pai were poor widows (pro
perly so calledj put on a list, for sustenance at the
expense of the Church. Rosenm. says, that besides
the general roll which comprehended all the Chris
tians of any Church, there were particular ones con
fined to the clergy, and those poorer Christians who
were maintained at the public expense, including
virgins and widows ; and of such lists the Ecclesias
tical Canons often make mention." The Apostle's

1 TIMOTHY, CHAP. V. 261
meaning is obscure ; yet the latter opinion seems
the more probable : and the age at which they might
be elected seems to strengthen it ; for the sixtieth
year was that at which (as we learn from the Rab
bins and Classical writers) old age was supposed to
commence. The verb iyKaraAeyw, which signifies
to enter upon a list, would equally suit both.*
It should seem that before the sixtieth year they
might receive casual relief, but were not put on the
list for regular maintenance. Upon the whole, how
ever, it is impossible, without more knowledge of
the circumstances of the primitive Church, to come
to any determination of such a question.
On the sense of e'voy avSpoy yuvvj, the Commentators
are equally divided in opinion as upon the pay yuvai-
Koy dvtiqa, supra 3, 2. Most explain it, " a wife of
one husband, one who has had but one husband."
Others, " who has had only one husband at a time."
Others again, " a wife who has preserved her con
jugal fidelity." And so, besides some eminent mo
derns, as Rosenm. and Doddr., Theodoret : StjAov, to'y
ou ttjv tiiyafxlav eK$aAAei, aAAa to o-w(ppovws iv ydfxw
0iouv vofxaQerel. But I must confess this seems not a
little harsh ; and the first mentioned is by far the
most natural interpretation. -f-
* Jaspis, who adopts the latter opinion, observes, that with this
entering upon a list was (as we learn from Jerome), in order to in some
measure compensate the Church for its bounty, conjoined an obliga
tion to undertake certain public functions, perform business of a
lighter kind, suited to one in the decline of life. " These widows
(adds he) assisted the Deaconesses properly so called, and were called
irpea(5vribes. (See Tit. 2, 3. Theophyl. on this place calls them rds
ypalbas, and Theodoret rds yeynpaKvlas.) Epiphanius expressly
distinguishes rds ypaoripas wpeajSvrlbas, from the common Dea
conesses, and at the same time adds that they were x*lpal-
f Because the Latins used the word univira to denote a woman
who from her virginity had been married only to one man ; and be
cause that kind of monogamy was reckoned honourable in some of
the Heathen priests and priestesses, Mackn. thinks that the cor
rupters of Christianity enjoined these things to Christian Bishops,
and Deacons, and widows, that they might, in the eyes of the peo
ple, be nothing inferior to the Heathen priests and priestesses.

262 1 TIMOTHY, CHAP. V.
10. e'v epyoiy KaAoTy pxpTupoupvrj. See the note on
3, 7- The literal sense is : borne testimony to for
good works." 'Ev is for iir). These good works are
then exemplified ; so that e'i may be rendered if, for
example. The ei is, however, for otj. (See Devar.
and Hoogev.) 'ETeKvoTpo'd)?]o-ev, brought up, edu
cated. Now the context implies a careful, sober,
and religious education. So Theophyl. : toy 8eT. See
also Theodoret. I cannot think with Heinr., that
the bearing of children is here especially insisted on,
however dishonourable sterility might be. And the
Jus trium liberorum can have no bearing on the
present case. It should rather seem that the Apos
tle did not intend any objection to be made to a
widow, that she had not borne children. El eVeKvo-
Tgo<p. may mean, " if she has carefully educated such
children as she has had," whether any, or none.
And in the same manner the el i%evotioyj>)o-ev and e'i
0Ai0opvoiy iirypKeo-ev, may only mean, " if she has
shown all hospitality to strangers, and rendered all
assistance to the poor, which the circumstances of
her husband and family permitted."* On et-eveti. see
the note on 3, 2. The i£evetioy_. being followed by
the el ayi'cov irotias evuj/ev (put exegetically) shows that
the strangers are supposed to be (as they would
usually be) Christians.
The washing of the feet (on which see Joh. 13,
14. and the note there) is put, to denote, in a gene
ral way, kind attention to the comfort of the guests ;
and in the East this is reckoned one of the greatest ;
and other domestic attentions, were rendered either
personally by, or under the superintendence of,
* Mackn. irrationally argues, from the expensiveness of such
hospitality and assistance, that these widows could not have done it
at their own charges, but were female Deacons employed in these
offices at the common expense ; and that in chusing widows, Ti
mothy was to prefer those who had been Deaconesses ; but this is
making confusion worse confounded. Lodging was not expensive ;
and the rest would depend upon their ability. They might, or
they might not, have been Deaconesses: but the Apostle has (I
think) reference to nothing of the sort.

1 TIMOTHY, CHAP. V. 263
the wives, or other females of the family. See
Wetstein's examples, to which I add Herodot. 6,
19,9.
10. e'i 0Ai/3opvoiy eTrrj'oKetrev, " if she hath relieved
the distressed.* Of this sense of iirapKew many ex
amples are adduced by Wets. ©Ai0op'voiy, distressed.
See Bp. Pearson's notes to Ignat. Epist. p. 17.
The Apostle then (Theodoret observes), o-uAAtj/3o\jv
diravra TTjy apeTvjy ejVe tos e'lti. sums up the whole, by
the words ev iravr) epyw ayaQoS e7rT]KoAou9Tjo-e, where
cVtjk. is very significant, and denotes, " followed up,
and lost no opportunity of performing." So SitoKeiv,
1 Thess. 5, 15. and Heb. 12, 14.
11. NetoTegay tie yf\po\$ irapairou, " but the younger
ones reject (as applicants to be put upon this list)."
In the next words orav yap KaTacTpTjviao-too-j tou Xpio--
tou, yapTv 0eAouo-iv, the phraseology is very brief and
obscure. Heinr. regards the words as an inversion,
for orav yap yufxeiv 6eAouo"iv, Karao-Tpr)vidgouo-iv Kara rou
X. ; which may be true ; but something is required to
be supplied ; thus : " For being restrained from mar
rying again, and sometimes having a wish so to do,
they are apt to kick at the restraints of the Christian
faith, and take a second spouse." It should seem
that these ^Tj'pai engaged themselves to the perform
ance of certain duties inconsistent with a married
state, and that a promise (or vow) of remaining single
was expected of them, on being entered on the list.
The term Karacrrpr)V. is variously explained. By
some (as Schleus., in his Lexicon), " to live luxuri
ously on the alms of the Church." But this seems
neglecting the sense of Kara. I see no reason to
abandon the common interpretation, supported by
the antients and most moderns, and which is well
expressed by Heinr. thus : " pras nimia luxuria et
* Theoph. explains, " by money, patronage, and intercession."
And Theodoret observes : Ou rr)v wotrbrnra rrjs x°PVylas> aXXd rrjs
yvwprjs S-nrel rr)v rroiornra' roiavra i\v ev ro'ts iepo'is evayyeXiois
X^pas ra bvo Xewrd.

264 1 TIMOTHY, CHAP. V.
opum affluentia insultare Christo et ejus religioni,"
i. e. swell against, rebel, and kick against. Compare
1 Sam. 2, 29- and Deut. 32, 15. which St. Paul
seems to have had in view. The word comes from
o-TpTjvTjy, which signifies stiff, starch, rough, (whence
strenuus,) also swelling, rebellious.
12. eyoucrai Kplfxa oti ttjv irpwrt)V irlo-riv Tj'SeVrjo-av.
On the sense of these words the Commentators are
at issue. Many recent ones think that Tj'fleTTjo-av ttjv
Trpto'rTjv irlo-riv denotes, " cast off the Christian faith;"
and they render Kolfxa condemnation. This interpre
tation, indeed, the expression might well bear ; but
it is very harsh : for nothing has been said about
their having abandoned the religion, except that
some fancy that the marriage could only be with
a Heathen husband ; which seems an unfounded
fancy. The most rational interpretation seems to be
that of the antients, and some eminent moderns, who
explain, " to the breaking of their promise, or vow
of remaining unmarried." And thus eyourrai Kp/p*
will signify,' " incurring condemnation." This sense
of irlo-ris is of perpetual occurrence : and thus irpw-
ttjv admits of an apter sense than on the new inter
pretation. See Chrys., Theophyl., CEcumen., Theo
doret, Scult, Camer., and others. It is plain, how
ever, that Kplfxa must here be taken in the sense con
demnation ; q. d. " they will commit a great sin by
breaking so solemn a vow."*
13. a\xa Se Kai apyai p.av5avouo~i irec^iepyffJ.evai rds
oiKiay. The Apostle means to say, that with the
younger widows this maintenance at the public ex-
pence will engender the vices which idleness ever
produces in those who are able to work. By the use
of the present tense here and in the former verse, I
* It is manifest how widely the case of these widows differs from
that of the nuns of the Romanists. The former bound themselves
by such a vow for the purpose of greater usefulness ; whereas the
latter, by wholly secluding themselves from the world, deprive them
selves of all opportunity of this kind.

1 TIMOTHY, CHAP. V. 265
cannot but think (with Theophyl.) that the Apostle
adverts to what had really happened, and was hap
pening. 'Apyai fxavQdvouo-i, sub. ouorai, for elvai : a com
mon Grecism, Other interpretations are proposed ;
but none that have any semblance of truth. See
Wolf and Heinr. 4>Auapoi Kai ireplepyot, triflers* and
busy-bodies, curious, prying into what does not con
cern them ;-f- and consequently AaAouVaj rdfxr) tieovra.
The ou fxovov hints that the vices following are en
gendered by idleness. Theophyl. well annotates
thus : Ilegio<5euouo-ai yap rds otKi'ay, ouSev dAA' tj rd
TauTTjy irobs eKeivvjv <pepouo~i, Ka) rd eKeivijy eiy Taurrjv
Kai avayKai'toy eiy ireptepyiav eK rou iqeuvdv irdvra, kou
tyAuaplav, eK tou Aeyeiv rd irdvrwv irpbs irdvras, eKTpa-
^TjAigovTai. 13. AaAouVai ra p SeoVra. A sort of euphemism,
signifying, " talking scandal ;" a vice with which
the fair sex have been in all ages charged. So Eurip.
Phcen. 205. d>iAo\|/oyov tie %p7)fxa QijAeitov e<£o SpKgay 8'
dtyopfxas »jv Aaj3too-| rwv Ao'ytov, IlAeiouy eVei<nj3epouo-iv"
tj'Sovtj 8e Tiy yovai^i, pSev uyiey aAAijAay Aeyeiv.
14. fiouAofxai ouv vetoTegay yapTv. It is strange that
our Common Version and Benson should render
"younger women," when both the antients and al
most all moderns are agreed that it can only mean
the younger widows, of whom the context speaks.
With respect to the /3ouAop«, it must not be ren-
* The term comes from ipXvos, a bubble, such as rises in soap and
water : a fit image of worthlessness ; and to blow up such well de
signates the strenua inertia of the trifler. By referring the metaphor
to water boiling over, and interpreting this term oi the fermentation
with which trifling persons give vent to their feelings, Doddr. him
self (f>Xvape~i. Nor was Wets, much better employed in heaping to
gether examples of such common words as ipXvapos and its deriva
tives. t This busy, curious, prying spirit is admirably depicted in a
masterly sketch of Theophr. Char. Eth. Wetstein's examples show
how much the word weptepy. was associated with terms denoting
garrulity. Indeed, as the Poet says, " For who talks much, must
talk in vain."

266 1 TIMOTHY, CHAP. V.
dered, with Mackn. and others, I order, command.
It rather unites injunction and advice. Here it has
been justly argued that St. Paul permits second
marriages ; nay, Doddr. observes that it would be a
very great objection against Christianity if second
marriages were condemned by it ! Which is very
true ; but it is one thing to permit, and another to
approve : and here the Apostle's approbation cannot
be inferred : for I agree with those Commentators
(as Grot.) who think that the 0ouAop*j is to be taken
comparate ; q. d. " I wish them to mar-ry again, if
they are so inclined and have opportunity, rather
than aim at what they cannot attain," namely, a
dedicating of themselves, by celibacy, to the promo
tion of the Gospel.
The words reKvoyovelv and oiKoSeo-TOTeiv signify, to
exercise and occupy themselves in the duties of a
wife. And the following fxiytiefxlav — #apjv show the
good which might be expected to result from such
constant occupation, namely, that they would avoid
the temptations of idleness, and give no handle of
calumny to the adversaries of the faith. Compare
Luke 21, 15. 1 Cor. 16, 9- Phil. 1, 28. 2 Thess.
2, 5. In tw dvrtKeifj.evw, as Heinr. observes, we have
the singular for the plural ; as often. AoiSopi'ay
yapiv is for AoiSopi'ay eveKa, and stands in the place of
eiy AoiSogiav, quod attinet ad, &c.
15. tj'Stj yap Tjvey i^erpdirrjcrav 6irlo~w tou SaTava.
This is thought to denote defection from the Chris
tian faith ; iKrp. signifying, metaphorically, to for
sake a direct road. Satan, they say, stands for ido
latry and heathenism, supported by Satan : and oV/o-to,
they observe, with verbs of going, signifies to follow.
Perhaps the phrase i^er. oV. SaT. may also denote a
practical abandonment of the Gospel by such con
duct as is inconsistent both with the letter and the
spirit of it.
16. el Tjy — iirapKeo-j). " But if any (whether
male or female)." The irio-rbs tj 7tio-ttj may be com-

1 TIMOTHY, CHAP. V. 267
pared with the vetoTegouy and vewrepas, supra ver. 2.
"Ey^ei ^vj'pay, " hath widows as near relations." 'En-ap-
KejVto auTaTy, " let him or her relieve their wants."
See supra, ver. 10. "Iva TaTy ovrws yj\pais eirapKeo-j),
" relieve those who are really destitute." See supra,
ver. 3. It is rightly observed by the antients and
some eminent moderns, that the Apostle plainly in
tends no more than bare sustenance. On this sub
ject (important, as being the principle on which any
system for the support of the poor ought to be
founded), see an admirable Discourse of Dr. Maltby,
vol. 2.
17« oi KaAtoy Trooeo-TtoYey 5rge<r3uYepoi tinrArjS Tipy
a^ioufltotrav. From the relief of the poor the Apostle proceeds to the support
of the Clergy ; and here we are left as much in the dark as on
many other matters treated of in the former part of the Epistle.
That a stipend was appropriated to the support of the ministry, we
learn from 1 Cor. : but, whether fixed or varying, whence arising,
and to what amount, we know not, nor, indeed, could expect to
learn from the Apostle, whose delicacy forbids his entering into
particulars; and ecclesiastical history supplies little information.
We may, however, suppose that the stipend varied according to
circumstances, i. e. the expense to be incurred by subsistence in
various places. That it was not left to chance collection is very
probable ; else how could any minister regulate his expenses }
That in all cases it then never exceeded what was absolutely neces
sary for a decent maintenance, we may very well suppose from the
poverty of the contributors. Much more might be said on this sub
ject, but on a point to which we might apply the words of Eurip.
(ap. Plut. 2, 768. ) Mayns §' apiaros, oarts etKaSet koX&s, I forbear.
The irpoetTTuires irpeo^vrepoi are generally admitted to be the
Presbyters who presided over the rest (who, Benson thinks, are the
first-fruits of Ephesus) and over the Church of any place.* 'A^tova-
Bai nvos, like the Latin dignari, is used of the obtaining any thing
any one is thought worthy of, and is almost always used in a good

* Now the worthily and judiciously presiding over it required no
ordinary talents and great exertion. In all assemblies (as observes
Benson) the regularity or irregularity of their proceedings depends
very much on the wisdom and conduct of such as preside. The
due discharge of the work of presiding (especially in that infant
state of the Church, and when they were surrounded with enemies)
required great prudence and application ; and the flourishing or
decay of the Christian Church did very much depend upon their
management.

268 1 TIMOTHY, CHAP. V.
Of these it is said, that they shall have double npr), by which we
are not merely to understand (with some) respect, but also, consi
dering the context, provision. So Theophyl. (from Chvys.) : r>)v
rwv dvayKaiwv x°P1l\ylav' And on tn's most of the recent Com
mentators are agreed. See Wolf's Curee, and a Dissertation of
Floder on this subject, referred to by Schl. Lex, There is no doubt
but both respect and provision are meant ; and, considering the
smallness of the stipend that the infant Churches could afford, there
is little question but that it might very properly have been doubled.
As, however, the rtprjs seems also to import respect, and as the
Apostle never elsewhere descends to particulars of this kind,* I
agree with many eminent moderns that the birrXrjs nprjs is put (de
terminate for indeterminate) to denote a much greater stipend. So
Theodoret explains irXetovos. And so Chrys. and Theophyl., TroXXijs
a liberal stipend. Of this signification of bnrX. Schleus. examples
from Ap. 18, 16. Soph.GSd. Tyr. 1328. hirrXd a-e irevBelv, Kai bnrXd
<j>epetv Kara- and iEschyl. Ag. 546. And many may be found in
the Old Testament. So also Shakspeare: " Double double, toil
and trouble." Wets., indeed, adduces passages where mention is
made of soldiers who, for services, had double pay assigned them,
and who were called btpotpirai and duplarii. But there is (I think)
at most only an allusion to that custom.
On the expediency of a liberal provision being made for a Priest,
there ought not to be any doubt. The chief reason is well expressed
by Theophyl. thus : Kai yap he~i rovs bthaiTKaXovs dipBoviq. ireptp-
pe'iuBai rwv dvayKaiwv, "iva pr) ireptarrwpevoi wepl ravra, dpeXwat
rrjs bihaaKaXias. See an excellent note of Whitby in loc.
The use of the term npr) to denote this stipend, may very well be
reckoned among the delicacies of Greek phraseology and of the
Apostle. See Heinr., who refers to Acts 2S, 10. and Sir. 38, 1.,
and says the Rabbins so explain "inD in Num. 22, 16. See Schleus.
Lex. V. T.
17. p*Ajo"Ta oi Koiriwvres iv Aoyw Ka) 8iSao"KaAi'a.
Rosenm. compares Acts 6, 4., and observes that
there were then many inspectors of a congregation,
of whom some had only the public care of the
Church ; others taught the people. Benson ren
ders : " if they also diligently teach the Christian
doctrine." He (it seems), like Heinr. and Rosenm.,
took the Ao'yo) and SiSao-KaAi'a for an hendiadis ; which
may be correct ; but the former seems to respect
public teaching ; and the latter, private instruction.
* And very rarely the Ecclesiastical writers. Yet in a passage of
Euseb. H. E. L. 5, 28. (cited by Wets.) there is mention made of a
Sectarian Bishop being engaged ware Xapjidveiv prjvia'ia bnvapia pv.

1 TIMOTHY, CHAP. V. 269
18. Aeyej yap — auVoo. In order to establish the
claim of ministers to subsistence, the Apostle ad
duces two passages from Scripture, one from Deut.
25, 14., but here applied figuratively (see the note
on 1 Cor. 9, 9.) ; the other is said, by Rosenm., to
have been added by St. Paul de suo. Yet the Kai
must mean, " and again in another part of Scripture."
Now it does occur at Matt. 10, 10. ; and that St.
Paul had, at the time he wrote this Epistle, seen the
Gospel of St. Matt., at least, in the first Hebrew
edition, none can well doubt: and on account of
this having been recorded as uttered by our Lord,
and being in substance to be found at Deut. 24, 14.
and Levit. 19, 13., the Apostle is justified in the use
of the expression.
It is plain, from what precedes, that irpeo-(d. must
here mean a Presbyter, not an elderly person, as
some explain. See Whitby. napaS. implies a ready
admission of any story. See Raphel in loc. 'EKToy
ei p], except. See 1 Cor. 14, 5. 15, 2. and the notes.
AJo tj TgitwV fxapru^wv. So Deut. 19, 15. Matt. 18, 16.
Joh. 8, 17.
20. Touy dfxaprdvovras ivwiriov irdvrwv eAeyp^e. It is
not quite agreed whom the Apostle means by the
dfxapr., whether the Presbyters, or the people at
large. The context seems to favour the former
opinion, which is adopted by Benson and others ;
but the air of the sentence and the change of num
ber require the latter, which the antients and most
moderns, with reason, prefer. All persons, then, of
whatever class, sex, or age, &c, are intended.
Heinr. would transpose ver. 19 & 20. But in
stances of slight irregularity like the present are not
unfrequent. On the mode of this ecclesiastical correction
Chrys. and Theophyl. have some admirable remarks.
They explain the robs dfxaprdvovras : robs iirifxevovras
rj} dfxaprla, Ka) ouy euprjy fxerd ipeuvrjs. And they
remark on the equally pernicious effects of excessive
severity and of extreme lenity.

270 1 TIMOTHY, CHAP. V.
The words Iva km oi Aoi7roj Qofiov eyjotri hint at the
only legitimate end of punishment, namely, not the
gratification of the ill-humour of the punisher, but
the prevention of the crime.
21. tiiafkaqrupofxai — irpoo-KAto-iv. A most solemn
injunction, on which Benson may be consulted ;
though he, as often, runs into needless refinements.
It seems to have regard to all that went before in
this Chapter. Heinr. compares Joseph. B. J. 2,
16, 4. Maprupofxai ti' iyw upov rd dyia, Ka) robs iepouy
otyyeAooy tou ®eou, Ka) ri)v irarpitia ttjv koivtjv. The
phrase y_wp)s TrpoKplfxaros signifies, without preference
or partiality, irpocrw7roAi)-^la, respect of persons. The
next words pSev iroicov Kara irpoo-KAio-iv signify,
" doing nothing through partiality." Of the term
irpoo-K., and especially in its juridical application,
Wets, adduces many examples.
22. ^eTgay rayews pSevi eViTi'flei. It is strange
that Heinr. should interpret this of laying on hands,
in order to heal the sick, or of laying on hands, in
order to absolve penitents, both equally inconsistent
with the words following. Most Commentators,
antient and modern, are agreed (See Whitby) that
it applies to the ordination of Priests and Deacons ;
which implies an Episcopal authority and juris
diction. Tayiws is well explained by Theophyl. p) eK 7rpto'-
TTjy tioKifxacrlas, pSe eK rplrrjs, aAAa iroAAaKis i^erdtras
Ka) aKpifiws. The words following (as Theodoret
observes) hint at the danger, q, d. " lest from being
the cause of what is done, thou be partaker of his
offences, and consequently of the punishment thence
resulting." The o-eaurbv dyvbv ttjoci is, by some, re
ferred to the former ; q. d. " From such sins keep
thyself free." But this seems harsh. It is better,
with the antients and several moderns, to regard it
as an independent and general admonition, making
o-eaoTov emphatical, and understanding the ayv. of
moral purity, especially chastity.

1 TIMOTHY, CHAP. V. 271
23. pKeTi utipoirorei — ao-Qeveiay. This sentence is
regarded by the best Commentators as parenthetical.
Yet the Apostle would scarcely make so abrupt an
insertion as many Commentators suppose. (See
Benson and Paley ap. Valpy.) It should rather
appear to be suspended on the o-eaurbv ayvov ttjoci ;
and the connection has (I think) been best seen by
Crell. and Heinr. ; q. d. " And in order thereto
practise not the ascetic austerities so magnified by
some ; do not mortify the flesh, lest it be too weak
to assist the spirit. No ; drink no longer water."
By utipoir. is meant, drink not water only ; Anglice,
" be no longer a water-drinker." Of this sense of
the word Wets, adduces many examples. 'Aaa' alvw
Xpw, "but use a little wine (with it)." The Com
mentators, especially Wets., here adduce numerous
Classical citations on the beneficial effect of wine
drunk in moderation ; which may be believed with
out those weighty vouchers. It is, however, rather
a medical than a theological question ; and as such
I leave it. The Heathen Priests, we are told, either
drank none, or but little.
It is observed by Benson, that there was no occa
sion for inspiration to give this counsel. But Mackn.,
with far more judgment, remarks that it was pro
perly inserted in an inspired writing, because thereby
the superstition of those who totally abstain from
wine and all fermented liquors, on pretence of supe
rior sanctity, is condemned.
24, 25. ti'vojv dvbpwirwv — KpiViv. There has been
some difference of opinion as to the scope of this and
the next verse. Some antients and moderns think
it is to be taken, in a general way, of the judgment
of God. Others refer it to the ecclesiastical censures
before mentioned. Others, again, as Chrys. and the
Greek Commentators (and indeed most eminent
moderns), take it to relate solely to the ordination
mentioned at ver. 22. This interpretation (which
alone bears the stamp of truth) is well expressed by

272 1 TIMOTHY, CHAP. V. VI.
Whitby. Rosenm. observes that dfxaprlai signifies
the report of the sins, as irlo-ris tha report of faith,
1 Thess. 1, 8. On the sense of 7rpo8TjA. see the note
on 2 Cor. 5, 11.
Theodoret well paraphrases thus : Ou 7ravTey iroo-
d>avcoy dfxaprdvouo-tv' eio-i ydp o*i Ka) KpufitiijV irapavofxou-
o"iv aAA' ofxws rb cvr]fxeqov Aavflavov rw yjpovw (pwparar
ava'pve toi'vuv ttjv a7ro TTjy 7reigay SiSaa-KaAiav.
The obscurity with which this admonition is
worded is similar to that often found in passages of
Thucyd. or Tacitus. Nor is it unusual in the Rab
binical writers. Indeed it has ever been a charac
teristic of the Oriental style to express common
thoughts in an uncommon way, rather than (like the
Western sages) " to think with the wise, and speak
with the foolish."

CHAP. VI.
The directions in this and the following verse are
(as appears from ver. 3.) intended to correct certain
contrary positions of false teachers. These are sup
posed, by many eminent modern Commentators, to
have been Judaizers, who wanted to introduce into
the Christian Church the doctrine that, as no Jew
was to remain a slave for life, so ought no Christian;
thus releasing men from civil duties, under the pre
tence of religious rights, to the great scandal of the
Gospel. (See Benson and Mackn.) This seems not
improbable ; and yet the notion may be carried too
far. Into errors of this kind ignorant or unreflect
ing persons might easily fall, without the corruption
of any judaizing doctrines, or the seductions of false
teachers. It was easy to see that the spirit of the
Gospel (which considers all men as equal) is adverse
to slavery ; and in proportion as its injunctions are
obeyed, tends to root out a practice in which folly
and injustice are alike conspicuous. It was natural

1 TIMOTHY, CHAP. VI. 273
for persons ignorant, and poor to believe what they
wished, and to confound the spirit with the letter of
the Gospel, and regard it as freeing men from all
obligations inconsistent with justice and equity.
The misunderstanding, too, of metaphors (such as
" the liberty with which Christ hath made us free,")
would encourage this error. Be that as it may, the ad
monitions in question (especially as meant for a part
of the world where slaves were exceedingly nu
merous) were highly seasonable.
Verse 1. 0V01 eio-jv U7ro £uyov SooAoi, Touy io'iouy §eo"7ro-
Tay it. r. a. tj'. The expression uirb §uybv occurs in
the Classical writers. Yet, perhaps, the Apostle
puts the case in its strongest form, to more com
pletely show the obligation to duty. By the tieo-iror.
the Commentators say are meant Heathen masters.
But it is rather used of all, whether Heathen or
Christian. 'ISi'ooy has no emphasis; nor, indeed,
much force. It may be rendered respective. LTa'o-Tjy
Tjpjy, " reverence and obedience of every kind, both
in words, gestures, and deeds." n. r. dglous Tj'yei'o-Qoio-av
is a refined expression for, " let them show all respect,
&c. The ovop* tou ©eou Kai tj' SiSao-KaAi'a is treated,
by Heinr., as an hendiadis for, " the glory of God to
be promoted by the religion of Christ." But the
terms may better be considered separately. BAao--
d^TjpjTai, " censured and calumniated." For the
reasons above mentioned the Gospel might be mis
understood, and, therefore, abused by some, and
calumniated by others. Compare 1 Pet., 2, 18.
2. pj KaTa<J>QoveiVtoo-av, scil. aoVtov, " let them not
despise their orders, and refuse obedience." 'AAAa
pxAAov tiouAeuerwo-av, " but let them serve them the
more zealously." "Oti 7tio-toj — dvr iAap3avo'pvoi. The
sense of ttio-toj and ayaTnjToj' is clear : both terms
denoting Christians ; the former, as regards God ;
the latter, both God and each other. But the sense
of oi TTjy euepyeo-'ias avTiAap3avo'pvoi is somewhat ob
scure, and, from the extent of sense in the words,
indeterminate. It may be understood either with
VOL. VIII. T

274 1 TIMOTHY, CHAP. Vi.
reference to the masters, i. e. those who receive the
benefit (of their service), see Els., Benson, and
Wets.) ; or to the slaves, i. e. those who apply
themselves to benefit them. And so the antients,
and many recent Commentators. There is some
harshness connected with both interpretations ; but
the former (which is well detailed by Valpy and
Slade) seems to be the more natural and agreeable to
the context. It is required, too, by the article;
and it is characteristic of the delicacy of the Apostle
to term the service an euepy. ; just as a little before
he calls the stipend paid to Ministers a rifxt}.*
3. eiViy irepotiitiao-KaAel. On this term see the
note supra, 1, 3., Kai p) irpoo-epyerai, "and comes not
to, hearkens not to, is not obedient to." This signi
fication is illustrated by Loesner, Kypke, and
Munthe : and thus it appears that there was no
occasion for Bentley to conjecture ir^oo-eyerai. The
examples adduced by those Commentators remove
the great Critic's objection, that such a sense is un
authorized. The only harshness is, that the term
would rather require a dative of the person than of
the thing. But the Apostle little heeds such
niceties ; and probably this is a Cilicism, or provin
cial and idiotical expression.
'Tyialvouo-i Ao'yojy is used as uy. o"j8ao-KaAia, supra,
1, 10. ; and of this expression Loesner adduces
several examples from Philo. The Kai is exegetical,
and signifies even. The tou Kupi'ou I. X. is best ex
plained by Doddr. thus : " What the Apostle wrote,
* The sentence is elegantly paraphrased by Wets, thus : " Verilm
est, servos, qui Christojnomen dederunt, ad altiorem evehi dignita
tem, et dominorum suorum fratres fieri : neque tamen ideo eos im-
perium detrectare, dominorumque jussa contemnere fas est ; quin
potius propter hoc ipsum magis servire debent, nam turn demum
tidorum et dilectorum appellatione vere digni erunt, si curant, ut
non tantum formidine pcense imperat& faciant, sed ex amore erga
dominos liberaliter ipsis serviant, sua voluntate negotia domini
gerant, deque illis bene mereri, atque adeo etiam beneficia in domi
nos conferre studeant."

1 TIMOTHY, CHAP. VI. 275
as by Divine direction, was, in effect, the words and
commandments of Christ."
4, rerutywrai — Aoyofxayjas, " He is puffed with
the inflation of ignorance ; for nothing does he
know as he ought," &c. See the note supra, 3, 6.*
As to the reading of some MSS. TeTudjAtoTaj, it seems
to be a paradiorthosis : though I have observed that
the words are often interchanged ; as in Phil. Jud.,
p. 1, & 335 d., besides numerous other passages
illustrative of the two words, which I omit. The
sense is, " he is puffed up with spiritual pride, though
knowing nothing accurately." Compare Col. 2, 18.
The verb Tu<J>o'to, from Tud)oy, smoke, has three senses ;
1., to smoke, as used of bees ; so Hesych. : Tu<ptotrai,
jrvifai, diroAeo-ai. 2., to blow up, and, metaphorically,
to inflate, make vain ; as here, and in 2 Tim., 3, 4.
3., to encircle with smoke, thereby dimming the eyes,
and, metaphorically, the understanding. So Alcaeus
frag. 8. Mus. Crit. 1, 426., sraprav tie rufyos e|eAeT«
<pgevay. 4. votrwv Trepi ^TjTTjo-eiy Kai "Aoyofxayjas. The votroyv
is used in conformity with uyalvauo-t Ao'yoiy just before,
and signifies, " having a diseased and morbid fond
ness for."-j~ Bp. Wilkins would render : " sick of
the wrangling disease^" with which, Doddr. truly ob
serves, the Christian Clergy, of all ages and nations,
have been too generally infected.
By ^TjTTjVeiy, are meant subtle questions, mere
puzzles, such as the Orientals have ever delighted in.
Aoytjfxaylai denotes, properly, contests about words.
Some take it here to denote disputations on the Ao'yoj,
* Kypke compares Plut. : hi ayvoiav koi d-rrdrr\v rervipwpevov'
2. 70., paviKov Kai dvoryrov Kat rervipwpkvoV 169., rervtpwrai Kai
batpovwatv and 330 , dtroc^nv Kai rerv<pwp£vov. I add Dionys. Hal.
1, 38 1 ., rervipwpai Polyb. 3, 8, 1., dyvoe't Kai rervtywrai Lucian 1,
755, 7. and 818, 91. Marc. Anton. 8, 25. Philostr. V. Ap. 7, 22.,
dyvoe'i Kai rervipwrat. See Ii misch on Herodian 6, 5, 24.
f This sense of voaelv is frequent in the Classical writers. See
Wets., to whose examples I add Paus. 7> 10., oi eirl rrpohoaiq. voan-
truvres' and Diog. ap. Alhen. 104 c, 'Siroas Xoyrjpiwv dvaireirXnir-
pevos yocrels.
T 2

276 1 TIMOTHY, CHAP. VI.
or laws of Moses ; a sense of Ao'yoy elsewhere occur
ring. But the signification above mentioned must
not be excluded. The subjects of these disputations
(if we may judge by the Rabbinical writings) were,
no doubt, trifling enough, verbal discussions of the
minutest sort, and an agitation of questions, useless
and indeterminable. Would to Heaven that some
Foreign Theologians of the new school could see
how nearly they are copying these eVepoSiSao-KaAoi ;
so that the words of the Apostle as exactly describe
them as any thing to be found in Theophrastus,
does his originals. Truly is it remarked by The
ophyl. : "Oirou ouk etrri irla-ris, airavra voo-e7, Ka) outiev
aAA' tj fxdyjxi r'tKrovrai Ao'ytov, tou iriQavorepou rbv erepov
dvarqeireiv SoKOuvToy. 'H 7rio~Tiy o<p3aAp'y eo~Tiv" o pv
eywv o<pSaApuy, outiev euplo-Kei, aAAa p'vov ^TjTeT.
<J>#ovoy, epiy, and 0Aao-<pTjp'ai, require no expla
nation. The uVo'voiai 7rovTjpai may either signify evil
surmisings and malignant jealousies, as the early
moderns explain ; or (rather), as the antients and
the moderns, evil and false doctrines, tioyfxara irovr)pd.
And Grot, compares Sirach 3, 24. It is here truly
and beautifully observed by Theodoret : Oi ydp TTjy
aATjSei'ay acpia-Tapvoi, Kai AoyicpTy oiKeioiy eVo'pvoj,
tiitido-Keiv pv ireipwvrai rd p 7rpoo-Tj^ovT», epiy Se Ka)
<pflo'voy ivreuBev aKoAouQe?, eK tie TTjy epiSoy tj Kara rou ®eou
@>Aao-<fir)fxla roAfxarai' rrjs tie irlo-rews eAijAap-VTjy, uVo'-
voiai 7roVTjpaj 7repid)uoVTar ivreuSev tie Au'p Tiy yevvaTai
6ta<p(jeipou<ra robs ireAagovras. Rosenm. acknowledges
that the whole history of heresies proves the truth of
the Apostle's sayings. And yet the Heresiarchs
themselves must have been well aware of the warn
ing ; and, therefore, were without excuse. Heinr.
thinks the words are applicable to those times, and
not the present, " when we have learned greater
liberality ! " But human nature is the same in every
age, and I fear the fruits of heresy have been as
bitter in our own as in any former period.
5. napaSiaTpi|3ai tiie<pQapfxevwv dv^pwirwv tov vouv.
ITapaS. (which, as almost all Critics are agreed, should

1 TIMOTHY, CHAP. VI. 277
be read for tiiaira^arp.) is explained, by Theophyl.,
o-yoKa) fxdraioi. The Sia, Heinr. thinks, imports
vehemence, and the 7raga, inanity. The term seems
to stand in the place of two words ; tiiarp., which is
frequent, and 7ragaTpi|3Tj, which is somewhat rare :
though Wets, adduces examples ; as Max. Tyr. D.
39, 3., 7roAAai yag a'l Traqarpijiai Ka) airarrjAa), wv ai
fxev 7roAAai eVi KpTjpouy Kai |3apaSpa ayouo"iv. The
compounds Siaxapa and Trapatita are almost equally
rare. Here I would compare a similar sentiment of
Plut. 2, 999-, Aoywv e^TjAoov o-^oAtjv Kai tiiarpifias
dirpaKTOus. 5. direo-reprjfxevwv rrjs aATjSeiay. This must mean,
who have deprived themselves of the truth (as found
in the Gospel), are devoid of it. And Heinr. com
pares do-royeiv TTjy aATjOei'ay at 1, 6., and vauayeiv irep)
rrjv irlo-riv, 1, 19.; observing, that the cause why they
are so is, that they sacrifice religion to lucre.*
5. vofxt^ovrwv iropi(rfxbv elvai ttjv eu<re$elav. The
best Commentators interpret this, " thinking and
regarding religion, the Christian as well as any
other, a thing valuable only as it is subservient to
lucre and interest." See Grot., Crell., Benson,
Doddr., &c. It is strange that so many should have
rendered it, " supposing that gain is godliness." For
though the construction equally permits this, and it
may be justified in a loose paraphrase, it is not so
apposite. Indeed, as Abp. Newcome observes, the
article shows that euo-efieia is the subject, not the
predicate. Of passages of this structure Wets.
adduces as examples Dionys. Hal. 3, 5., oi Se ^pTjpt-
rio-fxbv Tj'you'pvoi rbv irokefxov. Seneca, Ep. 108., qui
philosophiam velut aliquod artificium venale didice-
runt. See also Liv. 4, 30. To which I add the fol
lowing still more apposite ones. Zosin. 2, 38, 2., ttjv
* So Theophyl. remarks " that the Xoyopdyot draw more disciples,
from whom they derive profit ; and hence cultivate the Xoyopax'ia
the more, that they may draw over the more." This, I would ob
serve, affords no bad clue to the origin and maintenance of
Seclarism.

278 1 TIMOTHY, CHAP. VI.
yap dorwrlav rjyeiTo (piAoTip'av Joseph 1108, 19-, dpe-
ttjv TJyou'pvoy ttjv a7raTTjv Apollon. Epist. 35., 7tAtjv el
pj Ttov avor,rwv Aoyw, Trap' oTy Kai o TrAouToy dpert\.
'Afylo-rao-o dirb rotourwv. It is strange that so
many Critics should wish to cancel these words,
because they are omitted in some six MSS., the
Vulg. and Copt. No good reason can be assigned
for their insertion ; whereas their omission, is easily
accounted for, namely, from accidental error, which
could not easily be afterwards discovered, as they
are not necessary to the context. Pricaeus compares
many similar passages of the Classical writers ; and
Schleus. compares Sirach J, 2., a7ro'o-TTj$i dirb dti'iKou.
The Greek Commentators well explain : " do not
dispute with them ; for, until their disease of avarice
be cured, no good can be hoped for."
6. eari Se iropKTfxbs fxeya tj' euVejSeia fxerd aoVapKeiay.
The Apostle, skilfully (per antanaclasin et epanor-
thosin), gives such a turn to the phrase as may serve
to impress a lesson on Timothy, never to be for
gotten by any Minister of the Gospel. So Chrys.
and Theophyl. : e'o-Ti rj} euVe/3ei'a Tropio-py, ouy_ to'y
eKeTvoi o'lovrai, aAAa pt^o'vtoy ouy_ orav yj/r^fxara eyy
aAA' orav p eyjj. Heinr. here, as often, shoots
beyond the mark, and misses the truth, which lies
ante pedes, by seeking it in nubibus. The common
interpretation is undoubtedly the true one. nogio--
py, signifies, what produces great gain. I would
compare iEschyl. P. V. 3., fxeyasiropos. See the note
on Phil. 3, 7* The sense is : " Religion, if accom
panied with that contented spirit which it imparts,
produces the greatest gain, even the greatest happi
ness." 7. ou'Sev yap eio-TjveyKapv — Suvapfla. The yap has
reference to a clause omitted ; q. d. " Why should
we be so anxious to secure what can stand us in so
* Among many other passages Wets, here compares Cic. Parad.
6., Scil. It. 1, 615., Philo. 2, 5S2, 5., rt av e'irj Kepbos XvcrireXeare-
pov b/riornTos ; Diod. Sic. 594., Epicurus ap. Clem. Alex. 751., Hor.
Carm. 4, 9, 15.

1 TIMOTHY, CHAP. VI. 279
little stead, and fail us so soon. For there is no
thing we can long enjoy." A reason for abandoning
all excessive anxiety about gaining wealth obvious
to natural reason, and which had been often en
larged on (though to little purpose) by the philo
sophers.* 8. ey^ovres tie tiiarpo<pds Ka) o-Keirdo-fxara, TouYoiy
apKeo-0Tjo-o'p0a, " Having then food and raiment, let
us be therewith content." Here, Theophyl. re
marks, the Apostle shews in what this aurapKela
consists. Aiarpocf). is a somewhat rare word, especially in
the plural. One should rather have expected the
singular (which is indeed found in some MSS., but
ex emendatione). Perhaps it was so put to answer
to o-Keirdo-fxara, which is also rare in the plural, and
may be compared with our clothes. ~f Commentators
have not seen that the tiid in SiaTp. imports certainty,
i. e. a perpetual supply of necessary food. Kypke
observes, that o-Keir. includes the shelter of a house.
And this might be confirmed and illustrated from
Artemid. 4, 30., where Reif refers to G. Wakef.
S. C. 3, 147- But it is probable that this was a pro
verbial phrase ; and as house-room is the least of
the wants of man in the East, so it is not mentioned.
On the sentiment see Grot, and Wolf. Wets, ad
duces several Classical passages, to which I add
Eurip. Phcen. 564. Hec. 321. Incert. frag. 14. and
163. and iEschin. p. 85, 6. apKei pi pKpa, Kai pi-
$ovwv a\o-y_pws ouk iirtQufxw. See also D. Cass. 18, 67.
Herodian 4, 7, 9. Diod. Sic. 3, 28. Hebr. 13, 5.
* Wets, cites Hor. Carm. 2, 14, 21., Propert. 3, 3., Ovid. T. 5,
14, 12., Sil. It. 5, 26., &c. See also Grot, and Pric. Heinr. (from
Loesner) cites Philo, 852 c. M.rjbev eis Koapov, aXXU p-nbe aavrbv
eitrfjveyKas' yvpvbs pev ydp r)XBes, yvpvbs irdXtv dirins' where there
seems reference to Job 1,21., Eccles. 5, 15. See also Ps. 49, 11.
To the above I add Soph. Antig. 1037., and Eurip. Ion. 648.
t This is considered as a plural ; though it is probably one of
those numerous nouns derived from the third person singular pre
sent indicative : on which see H. Tooke in his 'E7rea Ilrep.

280 1 TIMOTHY, CHAP. VI.
9. oi tie /3ouAo'pvoi 7rAouTeiv iiriirrouo'tv eiy iretpuo-fxov
Ka) irayiha.
Heinr. here remarks : " Quae jam de avaritia et amore scelerato
habendi sequuntur, neutiquam urgenda nimis aut premenda, sed
cogitandum, apud Judaeos idolatriam et avaritiam fuisse in summo
crimine habita." And again : " Pojiulariter ergo, ut aiunt, haec
intelligenda." But surely the learned Theologian never more ma
nifestly perverted the truth than here. It is one of the most pro
minent characteristics of the Gospel, that it so severely condemns a
vice which has produced more crime and more misery, (with less
temptation to plead), than any other ! It is in vain, too, that Heinr.
attempts to dilute the strong sense of the Apostle, in this finely con
ceived and well expressed passage which follows. And it is in vain
that he attempts to sink it into Jewish notions by the following Rab
binical passage (cited by Schoettg. H. Hebr.) Cum Salomon aedi-
ficasset templum, stetit in precibus suis et dixit : Domfne totius
mundi, si homo a te divitias petet in hac domo, tu vero scias quod
periturus sit in divitiis suis. Avarice and idolatry are indeed com
pared, both in the Old and new Testament ; not that they are of
equal enormity, but in order to show the great guilt of the former.
Surely had not avarice been a great crime, our Lord would never
have used the strong language he so often did : nor would St. Paul
have expressed himself as he has done here, and elsewhere. So at
ver. 17. he anxiously resumes the subject, and earnestly enjoins Ti
mothy to " charge them that are rich pr) inpnXoippovelv, &c.
This, however, is a subject too extensive to be thus treated in
iranscursu ; and, to turn to the passage before us, 01 fiovXopevoi rr.
is rendered, " qui ditescere cupiunt," who would be rich. But the
sense may be better expressed thus, " who study to be rich, and direct
their thoughts and cares to its attainment." Thus it will include
those already rich ; since they usually aim at more. The eis 7ret-
paapbv koX rtaytha are considered as an hendiadis for eis rretpaapov
7raylba. But the terms are better kept separate ; and we must
subaud rov htajioXov (which is supplied in some very antient MSS.),
or rov irovrjpov. On these words the philological Commentators
adduce nothing. The following citation may therefore be accept
able. Thucyd. 3, 45. n b' elpvala vflpei rrjv irXeovefyav Kai tppovn-
parl at h' aXXai ^vvrvxiat opyfj rwv dvBpwtrwv, ws eKaarn rts
Karixerai vir dvnKeurbv rtvbs Kpelrrovos, k^dyovutv es roiis giv-
bvvovs. The words following are exegetical of the preceding, and exem
plify the effects of the temptation. They fall, the Apostle says, eis
erridvptas rroXXas dvoi'irovs Kai fiXaftepds. The cu'oijr. is applicable
to foolish kinds of expence which the rich and luxurious run into :
on which see Chrys. and Theophyl. It is, however, also applied to
the affections and passions, and especially in carnal gratification.*
* I would compare Pausan. 8, 24, 4. The rb pwpov and h
pwpia, are especially used by the Greek dramatists of aKoXacrla ; as

1 TfMOTHY, CHAP. VI. 281
All these particulars may be included ; and such things are indeed
dvon-a, because (as Mack, says) they are unworthy the dignity of
human nature. That they are fZXajiepd, hurtful even to the person
himself, is equally certain j always tending to disease, and ever
cheating the wretch with the shadow, but never giving him the
substance of happiness is certain, thus turning out to be, in the
words of Scripture " vain things which cannot profit, because they
are vain."
The metaphor in flvBiSovmv — drrwXetav, is taken from plunging
any one into a deep abyss from which he can never rise, and is not
unfrequent in the Classical writers. See Wets., the most apposite
of whose citations is Longin. S. 44. h ydp tpiXoxprjparia, rrpbs riv
arravres dirXharws r)bn voaovpev, ko.1 h <ptXr)bovia bovXaywyovm,
pdXXov be lis av e'iiroi ns, KarafivBiSovai avrdvhpovs r\bn rovs (iiovs.
So also Apulej. cited (after Pric.) by Rosenm.
10. pi'^a yag irdvrwv rwv kukwv eWiv tj djiAapyupi'a.
A sentiment very common in the Classical writers.
See Wets.* Theodoret observes : Kai yap pajdjovj'aj,
Kai yoTjTeiai, Kai dpiraya) Ka) irAeovef i'ai, Kaj \J/eu8oy, Kai
iraqd&ao-is opKwv, Ka) TaAAa TTjy irapavofxlas e'/Sij , ck TTjy
pi'^Tjy TauTTjy /3Aao-Tavei.
10. Kai e'auTouy irepieireipav oSuvaiy woAAaTy. A very
lively and forcible image, in the explanation of
which, however, many critics, as Leigh, Doddr.,
Mackn., and others, who render it, " stabbed them
selves from head to foot," are greatly mistaken.
The 7repi is here put for eVl, or e'v, upon. Wets, ad
duces many examples both of the physical sense,
by which the term signifies to stick any thing
through, or stick any thing upon, as a piece of meat
on a fork ; and of the metaphorical, as ireplir. 68uvr;,
which occurs in Horn. II. e. 399- &c. Among many
other passages which I could here cite, I will only
adduce a shrewd remark of ^Esop F. o-y' dtieKao-rws
irpdyfxa irpoo-iovres Aav8avouo*iv e'auTouy irepiirelpovres
droirlrrrois. How this oSuvtj arises, it is needless to explain.
Eurip. Hipp. 972. Troad 1059. Dictys. frag. 1. Suid. dvdVa, atppo-
hiata. And so Goldsmith : " When lovely woman stoops to folly."
* To whose examples I add Theogn. Senteut. 389. seqq. 904.
seqq. Phocyl. 13, 37- Aristoph. Ao. 15S A. bet £fjv &vev jiaXavrlov,
where see Timocreon. Eurip. Incert. frag. 155. <3 Zeus — irlp-tyov
pev <pws ipvxds, dvepwv ro~is (iovXopevois dBXovs rrpopaBeiv woBev
epXaarov, ns piSa KaKwv.

282 1 TIMOTHY, CHAP. VI.
11. rru Se — irpaorrjra. The term av9pto7roy ©eou
properly denotes a servant qf God ; as Ps. 90, 11. ;
or a divine legate, who makes known the will of
God to men ; a title frequently applied in the Old
Testament to Prophets, as Elijah. And this seems
to be the sense here ; for elsewhere the Apostle
says, " So then we are ambassadors for Christ's sake."
11. SitoKe Se 8jKaito<rovr;y, " pursue studiously." I
would compare Eurip. Ion 440. SiWe dperds. With
the following list of the principal Christian duties ;
compare Gal. 5, 22. The SiKaioo-uvTj signifies righte
ousness towards men ; eua-e&ela, piety towards God,
godliness. JJlo-nv is explained by many recent Com-
mentators fidelity. But the common interpretation,
a true faith, a firm unshaken faith, is equally well
founded. The other terms require no explanation.
12. dywvl^ou rbv KaAov aytova TTjy irlo-rews. Many
Commentators, especially the recent ones, under
stand this of maintaining the good cause of religion.
(See Heinr. and Rosenm.) But that seems too
limited an interpretation, and arose from a miscon
ception of the scope of the passage, which is well
pointed out by Crell. thus : " Occasione superioris
admonitionis in generalem irapalvecriv effunditur, qua
ilium quodam quasi vocis suae classico ad strenue
officii sui munera obeunda excitat, quasi dicat. Et
ut rem in pauca conferam, et in quo omnes conatus
ac industriam tuam consumi et occupari volo semel
aperiam." This must regard all his exertions as a
Christian and a minister, whether in the defence of
the faith, or in the propagation and illustration of
it, both by his words and action.
The dywv is called KaA. or KaT e^o^Tjv, honourable,
as compared with the ignoble objects which called
forth the exertions of the dywvicrral. The agonistic
allusion is especially observable in eViAa|3oo, which
hints at the eagerness with which the competitors
strove to seize the prize. Of course it must signify
endeavour, strive, lay hold of. Many verbs are to
be so explained j on which see Glass Phil. Sacr.

1 TIMOTHY, CHAP. VI. 283
Rosenm., by rendering it obtain, lets all the spirit of
the metaphor evaporate.
Eiy tjv eKATj'$Tjy, i. e. not, " art called," but " wert
called," namely, at his conversion and baptism. So
CEcumen. The next words Kai to'pAo'yTjo-ay — fxap-
rupwv, some take as exegetical of the preceding.
Thus Heinr. takes Kai for Kai yap. But it should
seem that these- words refer to the profession and
vow which accompanied ordination to his ministerial
office. Now the 6pAoyi'a was KaATj, because it con
tained a full profession of faith and hope, and a so
lemn engagement to live wholly for the dissemination
of the Christian religion. To these engagements
Timothy's fortitude and courage in defending, and
zealous diligence in propagating the faith, well cor
responded. The witnesses are said by Commentators to have
been the Presbyters. But as TroAAtov is added, it
should seem that the congregation at large, who
were probably admitted on such occasions, may be
understood ; and from the great expectations formed
of so very promising a youth (see 1 Tim. 1, 18. and
the note), there would be a considerable number.
13. 7ragayyeAAto — opAoy/av. What the Apostle
had so far propounded by figure, he now expresses
in the natural way. For he does not, I think, com
mence a new subject, but continues the same that
he had before been treating of. How tender was the
affection the Apostle bore to Timothy, is evident
from this solemn charge, which comes from the very
heart. The same warmth of feeling is observable in
c. 5, 21. and 2 Tim. 4, 1. By such exhortation he
endeavours to instil into Timothy a constancy to be
shaken by no tribulations, not even death itself.
(Heinr.) The evtoViov rou ®eou, hints that God is a witness
of this solemn charge. By iravra are meant all liv
ing creatures : and it is hinted that God who giveth
life, and preserveth it, can replace the life sacrificed
for the Gospel's sake by a far more glorious one.

284 1 TIMOTHY, CHAP. VI.
'Eir), sub, coram. The opAoy. refers to the ad
mission of our Lord, that he was King of the Jews
and the Son of God, Matt. 27, 11. Mark 15, 2. Joh.
18, 37- The ttjv, which is not attended to by the
Commentators, seems to indicate that it was well
known; and thus supplies another proof that St.
Paul was acquainted with the three first Gospels
when he wrote his later Epistles, and with that of
St. Matthew (at least in the Hebrew edition) when
he wrote his earlier ones. One may observe in
fxaprup. op a blending of the two phrases ; for though
fxapruplav fxaprupeiv may be used, and 6pAoy/av bfxo-
AoyeTv, yet never (I think) fxapruplav 6pAoye7v. So
Theophyl. : touto Kai 7roAAa eVega ep/pTogrjo-e, Kai
opAo'yrjo-e. I agree with Doddr. that this is called
KaATjv, as being that on the truth of which all our
hopes of salvation are founded. And so we some
times use the epithet glorious.
14. TTjprjo-ai' (re ttjv evToA-ijv do-iriAov, &C Most re
cent Commentators, as Heinr. and Rosenm., take
the evToATjvtomean the Christian doctrine, the Chris
tian religion. But the proofs they adduce are very
weak ; and it is not a little harsh to apply the epi
thets do-iriAos and dveirlAi)irros to doctrine or religion,
which Rosenm. admits, are always elsewhere used of
the life and conduct. I see no reason to abandon the
common and natural interpretation of cvtoAtj, namely,
commandment ; though the epithets here used are
as little applicable to commandment as to doctrine.
There is, however, no necessity for construing them
with the evToATjv. They may be taken apart, and re
ferred to o-e. The construction is : (coo-re tre elvai)
oWiAov. And so Beza, Crell., Est., and Heinr.
This, too, is supported by the antients. So Theoph. :
TouretrTi, pjVe SoypxTtov eveKev, pjTe j3iou, KTjAi'Sa rivd
iaurw irpoo-rpifiofxevov. The evroArj may be understood
of the whole body of injunctions above given ; but
especially that comprehensive one just before " to
fight the good fight of faith ;" for with this the ttjv
e'vToAvjv is closely connected ; the words eiy tjv — fxapru-

1 TIMOTHY, CHAP. VI. 285
pwv being, in some measure, parenthetical. So that
ttjv cvtoAtjv should be rendered this commandment
or injunction, and a comma should be placed after
e'vToATjv. It is strange that from the words fxeyjpi TTjy iiri$a-
veiay r. k. &c. some, as Grot, and Rosenm., should
have inferred that the Apostle thought Timothy
might live till the day of judgment. Surely if the
Apostle meant any thing of that sort, the words
must imply certainty rather than doubt. Now St.
Paul could not know that but from revelation, and
that he could have received none, we know from the
event : indeed this is clear from the words following.
That the Apostle had no such opinion of the very
speedy advent of Christ, has been shown before. See
2 Thess. 2, 1 and 2. What, then, is the sense to be
assigned to the eirifpavela ? Heinr. after a tedious
minute discussion of the passage, renders: " usque
ad illud tempus, qua constantia tua et virtus preemiis
a J. C. afflicietur dignissimis." But this is too harsh.
I confess I see no interpretation so probable as that
of the antients and early moderns, and recently Slade,
who take this to signify his death ; since that event
is to every one as the coming of the Lord. This
idiom often occurs in the New Testament ; and, as
Theophyl. observes, it is here used as being more
impressive than p'^pj TTjy TeAeoTTjy o-oo. The same in
terpretation is adopted by Crell., who has, I think,
better illustrated the sense of the passage than any
other Commentator antient or modern.
15. Now are accumulated the most splendid pre
dicates of the majesty and power of God ; and these
pave the way for the doxology which closes the pas
sage. (Heinr.)
15. Kaipois ISioiy, "at his own time, that which
seems good to himself." Thus it is hinted that this
is unknown to men. Heinr. thinks the words are
intended to quiet the trepidation of some who
thought the advent of the Messiah was at hand.
Aei|ei, procurabit.

286 1 TIMOTHY, CHAP. VI.
Of the terms of this glorious doxology, fxaKaptos
has been treated of at 1, 11. Rosenm. compares a
passage of Philo, where God is said to be fxaKapiwrd-
Toy Kai 7rao"Tjy euSaipvi'ay avdwAetoy. The SuvaoTTjy (as
used of the Deus Opt. Max.) is well rendered po
tentate. The term is so applied in 2 Mace. 3, 24.
7rao-Tjy i^oucrias tiuvdrrrrjs, and 12, 15. 6 pyay too KoVpu
Suvao-TTjy, and 15, 23. Suv. rcov ouyavwV Mo'voy is used
as in Rom. 16, 27- p'v«> cro<pw ®ew, and Jud. 25.
1 Cor. 9, 6. 14, 36. and elsewhere. The word is,
indeed, applied to all the attributes of the Deity, to
show that, he is so transcendently the possessor of
them, that he alone may be said to possess them.
15. d |3ao-iAeuy Ttov jSaciAeuo'vTtov, Kai Kupioy rwv ku-
pteuovrwv. The Commentators adduce several similar
expressions from the Classical writers ; as Hor.
Carm. 3, 1,5. -ZEschyl. Pers. 24. fiao-iArjs, 0ao-iAetoy
uiroyoi fxeyaAou. Hesych. uirare Kpeiovtov, /3ao~iAeuy
0ao-iAeuo'vTt«v. Philo 2, 187, 5. 0ao-/Aeoy Ttov /3ao"iAetov
Kai Sebs Qswv. Valerius Soranus Regum rex ipse De-
usque. Diodor. 1, 55. $ao"iAeuy 0ao-iAeojv Kai Seo-^o'TTjy
Seo-7roTtov Seo-o'too-iy. It seems to have been an epithet
first applied by the piety of the earlier ages to the Su
preme Governor of the universe, but afterwards
usurped by the pride of earthly monarchs, or as
cribed to them by base adulation. So that in the
times of the later Greek historians it was regularly
claimed by or attributed to the Roman emperors
and Persian monarchs.
16. o p'voy eyov dQavao-iav, i. e. immortality self-
derived ; by which it is implied that he alone can
confer it. So Joh. 5, 26. " hath life in himself."
<I>toy oikojv dirpocrtrov. It is observed by Heinr. that
almost all the antients assigned to their God an ha
bitation in light so dazzling as to be unapproachable
to human eyes. Thus Horn. Od. £. 4.2. and yj. 84,
cited by Wets., who adds from Plut. 1, 173, oi 7toitj-
Tal rbv pv roirov, iv w robs Qeouy KaToiKeTv Aeyoo<ri, a<r<£a-
Aey eSoy Kai dcraAeurov KaAouvres, ou irveufxacriv, ou ved>e-
triv yjpw\xevoV, aAA' aiSpia. pxAaKv Kai <pwr) KaQaqw tov.

1 TIMOTHY, CHAP. VT. 287
airavra yjpovov o'p*Atoy 7resiAapro'pvov. See also
Ezech. 8, 2. and the Targum, cited by Wets. Yet
it may perhaps be better to understand it metaphori
cally, as expressive of the invisible nature of God,
whose ways are past finding out; as Job. 11, 7-
" canst thou by seeking find out God." It were
easy to say much more ; and the Commentators,
especially Heinr., are not wanting in curious specu
lations : but upon so awful a subject I forbear.
17- rois irAoucrlais iv rw vuvaitovi ?rapayyeAAe pj u\^tj-
Ao<ppove?v. From his anxiety with respect to a class
of whose salvation our Lord has strongly expressed
the difficulties, the Apostle adds this earnest in
junction. By the ttaouo-. ev toj vuv aitovi the Commentators
are agreed is meant, those who possess the riches of
this world, as opposed to the spiritual riches men
tioned at Matt. 6, 20. 19, 21. Mark 10, 21. Luke
12, 21 and 23. 18, 22. 2 Cor. 8. 9- James 2, 5. Ap.
2, 9- Wets, produces similar expressions from the
Rabbins. Mtj o\}/TjAo<Ppove?v, not to be puffed up,
carry themselves haughtily, be, as we familiarly say,
purse-proud. See the note on Rom. 2, 20. Schleus.
refers to R. de Prado in Pentecont. p. 20., a learned,
but very rare, book. How prone the rich have been
in every age to this vice, the records of history and
antiquity amply testify : but this may be so easily
imagined that the Commentators might have spared
the immense farrago with which they here over
whelm us. It is such learned lumber as this that
makes our shelves groan under something of less
value than what Gibbon calls " the weight of Bene
dictine Fathers."
It is plain that jtAoutou aSTjAo'TTjTi is for aSTjAto
7rAouTa>. How applicable this is to riches (which, as
Horace says, " Puncto mobilis horee Permutat Do-
minos, et cedit in altera jura), is obvious. See 11,
44. 1 Cor. 9, 26. 2 Mace. 7, 34. I would com
pare Phocyl. frag. 13, 24. o 0ioy rpoyos, do-raros oA|3oy,
and Eurip. Electr. 940—44.

288 1 TIMOTHY, CHAP. VI.
'Aaa' ev toj ^ojvtj ®ew. An epithet often applied
to God, and here especially apposite : for, as Ro
senm. observes, riches are things inanimate ; God a
Being having life, and the cause of life. Besides, as
Heinr. remarks, life suggests an idea of constancy
and immutability. Compare James 1, 17- Ps. 102,
26, seq.
17- T(a irapeyovri, " who confers."
17. ttaouo-Iws, abundantly. Eiy obro'Aauo-jv. This term
imports not only tolerare vitam, but an enjoyment of
existence, at least as far as innocence extends, and
beyond that he has provided that there should be no
real enjoyment. See Acts 14, 7- The argument is,
that as God is so bountiful as to satisfy all our wants,
and to some (as the rich) supplies these blessings
ttaouo-Iws, he expects that the rich should imitate his
beneficence by liberally imparting thereof to their
fellow-creatures. 18. dyaQoe$ye?v, it is evident from the context, must
signify to confer benefits. And in the use of the
itaouo-Iois, ttaouo-iws, and irAourelv, there is a happy
paronomasia. For irAourelv ev epyojy KaAoTy signifies,
to liberally dispense their riches. The words follow
ing eupTaSoVouy elvai, koivwvikous are exegetical of the
preceding. EupTaSiSoVoy elvai signifies literally to
be good at distributing. So Marc. Ant. 1, 14. (cited
by Rosenm.) to eupTaSiSoTov Kai euVoiTjTiKo'v. Wets.
adduces an example of ayaQoepyj'a from Etym. Mag.
But he might have given a Classical authority; for I
find the word in Procop. de CEdif. p. 36. On the senti
ment I would compare Li ban. Orat. 839 b. aurofxaroi
irpbs euirolav oi 0eoi, and Plato de Repub. 696 b. oi rw
0W1 irAoucrloi, ou y_pucrlou, aAAa tie? rbv euSai'pva irAourelv,
£to7jy aya^Tjy.
The Commentators enlarge still further. But all
seems too obvious to need much explanation : for as
to understanding koiv. of affability, as do some an
tients and moderns, that is destitute of all authority.
19. aToQrjo-auplgovras eaurous QepAiov KaAov e. r. p
There is here somewhat of harshness (at which the

1 TIMOTHY, CHAP. VI. 289
Commentators stumble) arising from a blending of
two metaphors, and a catachresis, by which awoorjo-. is
put for KaTa0aAA. This, however, is not so unfre
quent with the Apostle as to give any countenance
to the critical conjectures of Bos, Le Clerc, Petit,
Wakef., and others. Now in such a case the best
mode of clearing the sense is, to consider the meta
phors separately. 'AttoStjo-. is very applicable to the
preceding ; q. d. " let them treasure up durable
riches." The QepAiov will mean, " for these will
supply a good ground for expecting future happi
ness." Theophyl. (from Chrys.) well remarks : oVou
SepAiov, eKe? irdvra Qefiaia Ka) aKi'vTjTa- eVel ouv ra TTjy
ageTTjy, Kai tog tou pAAovToy aito'voy eSoaTa, Sia touto Qe-
pAiou ifj.vr)crQr).
The eiy rb pAAov, Heinr. observes, is opposed to
the ev to3 vuv aitSvi at ver. 17- And he compares
Matt. 6, 20. There is a similar sentiment in Tob,
4, 9 and 10. ; from which some would here read
6ep*. But the Apostle may have had that passage
in mind without exactly following the very ex
pressions. The next words suggest the result or tendency of
this ayaooepy/a, iva eViAa3. r. a. £. ; for such, I con
ceive, is the sense of the 'iva. Charity to the poor
can only tend, together with other good works, to
gain us acceptance and salvation, through grace ;
and this force the i'va well expresses. I mention this,
since the passage is perverted by the Popish Com
mentators to countenance their notion, that charity
to the poor can procure, nay, purchase salvation. The
reading TTjy oWtoy £a>Tjy, which some eminent Com
mentators prefer, is evidently a paradiorthosis, or
arose from a scholium. Whether in e7riAa/2a>vTai
there be (as Slade thinks) a third and agonistical
figure in addition to the two former, is doubtful.
20. The warm-hearted and affectionate disposition
of the Apostle again appears in his concluding the
Epistle with another (as it were), apostrophe, and
earnest charge (as at 17.) to avoid what he knew
vol. viii. v

290 1 TIMOTHY, CHAP. VI.
circumstances would often bring him in the way of
encountering (for there is here a repetition of the
charge at 4, 7)-
20. ttjv TraoaKarahi\Ki}v (puAa|ov, " preserve the de
posit committed to thee (by me)." The best Com
mentators are agreed that irapaKara(ji)Kr) signifies the
doctrine of the Gospel committed to him by Paul.
Which may be true, but seems not to be the whole
truth. It may also mean the ydpio-fxa committed to
him by the laying on of hands at ordination (as supra
4, 14.) ;* for of this the recipients are said in Scrip
ture to be stewards. Compare 1 Cor. 4, 1. There
may be an allusion (but there is no more) to the
sacredness with which deposits were preserved by
the antients.
- 20. iKrpeirofxevos rds 8e$T]'Aouy Kevocpwvlas, " shun
ning, avoiding profane vanities and triflings," i. e.
(as the Commentators explain) the fxaraiAoyla, supra
1, 6. (and thus Suid. explains Kevo<pwvlas by fxaraio-
<pwvlas) ; or rather, as Grot, says, the rods 0ej3Tj'Aouy
Kai ypawlels fxuQous at 4, J. ; for this is no other than
a repetition of the charge there (where see the note).
The avTiQeVeiy TTjy \f/eu8. yvwcrews here, however,
throws further light on the sense. In avTifl. are
hinted at the altercations and oppositions which this
false knowledge was sure to engender. So ivavriwcr.
is used by Philostr, V. Soph. 1, 25, 9. Rosenm. ob
serves that here the things are put for the persons ;
and such Timothy was to avoid. But both seem to
be meant ; and there was probably some proneness
in Timothy to this kind of \J/eu8. yvtoy., which ren
dered it necessary for the Apostle to caution him to
avoid it, and the professors of it. Who these were
we are left to conjecture : but Tittmann de Vestig.
* Which interpretation, I find, is supported by the authority of
Zonar. Lex. 1510., who explains it (as it should seem) from the an
tient Fathers) rr)v xaPlv ro" '"'civaylov rrvevparos fjv hid rrjs xeiporo-
vias ehefaro. He also notices another interpretation, namely, that
of Theophyl., the commands of Paul to Timothy. But that is far
less suitable to the sense of irapaK. and to the context.

1 TIMOTHY, CHAP. VI. 291
Gnost. Opusc. Theolog. p. 25. seems satisfactorily to
have shown that it could not be the Gnostics, whom
Hamm. and others here recognize. There is no
doubt but that the persons in question were Judaizers,
perhaps formerly of the Essenes, who, on having be
come Christians, and perhaps Christian teachers,
still hankered after their old dogmas. See Benson's
note on Col. 2, 8, 16. et seqq.
21. tjv Tivey — Tj'o-To'^Tjo-av, " which (false knowledge)
some who profess, err concerning the faith," i. e. the
true Christian faith, as opposed to Jewish admixtures.
On tjVt. see the note on 1, 6. The construction Trepl
after d<rr. is irregular : but the sense, rather than
the metaphor, is kept in view. *H ydpis, grace, i. e.
the grace of God the Father, and our Lord Jesus
Christ.

u 2

292

SECOND EPISTLE TO TIMOTHY.

CHAP. I.
VERSE 1. HaoAoy aTro'o-ToAoy'lTjo-ou Xpio"Tou Sia SeATj-
pwoy 0eou. A very usual mode with St. Paul of
commencing his Epistles. But in the words Kar
iirayyef\lav £toTjy Trjy ev Xpio-To>, 'Itjo-ou this introductory
salutation differs from the rest, and on its sense
Commentators are not agreed. Some take it for trbv
iirayy. gwijs, " to whom is a promise of life." But
that is too harsh. Benson renders the Kara in re
spect to. I prefer in order to ; for I think, with
Heinr., that it indicates the end and tendency of
his Apostleship. The £toijy (which signifies eternal
life), Benson thinks is levelled at the Jews ; and
the ev 'I. X., at the Judaizers. But such fancied
allusions are often vain and hypothetical ; and in an
introductory salutation of this kind it were unrea
sonable to suppose them.
On ver. 2. see the note on 1 Tim. 1, 2.
3. ;£apiv eyw rip ®ew — Tjppay. The ^apiv eyw sig
nifies, " I thank God on your account." See 1
Thess. 1, 2. and 2 Thess. 1,3. VQ, "Aarpeuw dirb irpo-
yo'vtov e. k. cr. The dirb irpoybvwv is, by Schleus., con
sidered as synonymous with eK 7raiSoy. But the
common interpretation, from my forefathers, i. e.
after them and by their example, seems to deserve
the preference. Others may be seen in the Com
mentators. This is supposed to be levelled against
the Jews, who accused him of abandoning the God

% TIMOTHY, CHAP. I. 293
of his fore-fathers. He therefore hints that there is
the same God worshipped under both covenants.
3. ev KaQapa truveiSTjo-ei. The scope of this phrase
is not very clear, and therefore has been variously
explained. If "Aarpeuw signifies (as I think it here
must), " whom I serve and have served," the KaQ.
truv. must have a reference to his state before he was
converted to the Christian faith ; and probably this
may be an indirect denial of the charge made against
him by the Jews, that he had never acted from con
scientious motives, either before or since his conver
sion. He means to say that he had always acted
uprightly and conscientiously ; though, before his
conversion, erroneously. Such is the view of the
sense taken by the antients* and, of the moderns,
Whitby, Benson, and others. And it seems the
best founded. They aptly compare Acts 22, 3. &
23, 1. . " I have lived in all good conscience before
God until this day." See more in Whitby, Benson
and Mackn. think he meant to reflect on the Ju-
daizers, as having themselves put away conscience
as well as faith. But this is uncertain.
3. afy aSiaAei7TTov 'iyj° 7^v 7rer'' <rou P*ciav e. r. ti.,
"How unceasingly I make mention of thee in my
prayers." Heinr. puts to'y aSiaA. — wATjptoQto in a pa
renthesis : and he would take toy in the sense of
siquidem, and as synonymous with oti. Rosenm. in
terprets, " that I have good reason for making men
tion," &c. And he remarks that verbs of action
are often taken of what ought to be. Upon the
whole, the sense is tolerably clear, though the phrase
ology and construction may be perplexed : and there
is nothing in the common interpretation that need
offend, if the words be not unduly pressed upon.
3. voKToy Kai Tjppay, " at all the regular returns of
prayer, or, as often as, whenever I offer up my
prayers." * Thus Theophyl.: Mi; virortrevans pe -aXXa (j>pove~iv eat &XXa
Xiyetv' KaBapov pot eon rb avveibbs, wairep del, Kai vvv' ov \pev-
hopai roivvv Xeywv on <pi\w aey Kai del pepvrjpal <roV.

294 2 TIMOTHY, CHAP. I.
4. pp/rjpvoy o-ou Ttov SaKpu'tov, " being mindful
of thy tears," namely (as most Commentators think)
at parting with Paul. See Acts 20, 37. It is rightly
observed by Theophyl., that these words are paren
thetical ; and that eViToSaJv o-e ioe?v and i'va yapds
it •ATjptoSto are connected.
5. uVop7jo""iv Aap3avtov TTjy ev troi avuiroKplrou irlo-rews,
for uVopTjo-Ko'pvoi. An uncommon, and perhaps
provincial mode of expression. 'AvuiroKp. iricrr., ".sin
cere and unfeigned faith." 'Evowojo-e ev, inhcesit.
" So said (observes Est.), to signify the stability of
it." But there may be an allusion to the spiritual
grace which accompanied and produced it. So Col.
3, 16. o Aoyoy tou XpitrTou ivoiKelrw ev ufxlv. Or evoiK.
may here be simply for eveip. The Kai, as corre
sponding to irpwrov, may be rendered deinde autem.
Mdfxfxj), grandmother. A term censured by the
Greek Grammarians, but used by good authors.
See Wets. On the var. lect. euv'iKj) I would refer to
the Commentators on Theocr. Id. 20, 1.
At otj must be repeated, not ivoUrjcre, but evoiKei
and evoiKTj'trei, " doth and will dwell." This accom
modation of a verb is frequent.
6. Si' tjv — ^eiptov pu, " For which reason (namely,
that it may continue to dwell), I remind and exhort
thee," &c. ' Ava^wrrupeiv signifies, properly, to stir
up, blow up, as it were, keep alive a dull fire ; and
hence, metaphorically, to rouse sluggishness, and
call into action any dormant faculty, whether of
body or mind. See Wetstein's examples.
Now he was to stir up and call into action the
to ydpio-fxa — yeipwv. This ydpicrfxa is taken by many
Commentators (as Rosenm. and Heinr.), to mean
no more than fortitude, courage, irappricrla ; for Ti
mothy, they observe, seems to have been of a timid
disposition, and to have needed an impulse and ex
citement from a more powerful mind. Which may
be true ; but the interpretation seems a needless and
unwarrantable refinement. The antient Commen
tators, and the earlier moderns, have rightly seen

2 TIMOTHY, CHAP. I. 295
that it must mean the supernatural gifts of the Holy
Spirit, imparted by Paul at his ordination, in order
to fit him for his office ; though I must doubt whe
ther it includes a power of working miracles, which
seems to have been confined to the Apostles. This
yd^io-fxa, then, he was to rouse to renewed vigour
and activity. For, as Theophyl. observes, tocnrep rb
irup SeiTaj £uAtov, ourw ko.) tj' ydpis tou Tlveufxaros Seirai
7rpo9up'ay, Kai irpocrc\yf)S, Ka) VTjif/eaiy, i'va ael dva^ij]' aiy
idv p raura irapwcri, cr^ewurai, toy Kai aXkayou Aeyer
To irveufxa p) crBevvure. So Theodoret : KaQdireq rb
eAaiov Tijy AapraSoy ttjv cpAoya crcpotiporepav ipyd§erai,
ourws tj KaATj ttjs ^X^i5 ^po^ufxla rou iravaylou nveupc-
Toy ttjv ydpiv icpeAKerai.
This sense of avappTj'o-Keiv, by which it signifies
to remind, admonish, is very rare. The term seems
to have been here used from delicacy, since it is not
so strong a one as irapaKaAew. In such a case the
Classical writers unite irapaKaAelv with it. An ex
ample from Plut. 2, 33. is adduced by Schleus.
7- ou ydp — crwippovicrfj.ou. The Apostle here hints
at the faculty which especially required rousing,
namely, his courage. Here we have the use of vj'pv
for 0-01 ; which figure (Koivtoo-iy) is frequent in the
Apostle. The phraseology, however, is somewhat
obscure, and thus has been variously interpreted.
Some take the Suv. of the power qf working miracles,
and o-tod>povjo-pu of the teaching of the Spirit. But
though this is maintained, with ability, by Whitby,
it is somewhat precarious. His note, however, de
serves attentive perusal. Neither can I approve of
irveufxa SejAj'ay being taken simply for animus timidus ;
and irveufxa Suvaptoy, animus for tis. The whole dif
ficulty (I conceive) arises from the extreme brevity
of the phraseology. And the sense is best expressed
by Theophyl. thus : ou 61a touto eAaSopv to irveufxa,
Iva uTToo-TeAAtopQa, aAA' i'va SuvaToi tbfxev irpos robs irei-
pao-puy, Kai irapprjarta^cufxeQa. He interprets the aya-
7rTjy of " love to God and man, as inwrought by
Divine grace." The crw<pqovicrfxou he paraphrases :

296 2 TIMOTHY, CHAP. I.
i'va troocPpoves wfxev, Ka) oyieTy ttjv Siotvoiav, Kai ev KaracT'
TaVei. The whole passage is well paraphrased by
Theodoret thus : Tou iravaylou yap Tlveufxaros ttjv
ydpiv SeStoKev Tjpv o ©eoy, ouy_ i'va SeiAjtopv robs uirep
TTjy eucrefilas KivSuvouy, aAA' i'va Qei'ay Suvaptoy eppopou-
fxevoi, Oepfxws fxev aurbv ayaiti)crwfxev, crwcppovio-wfxev tie
Ttov ev Tj'pv Kivoufxivwv ira^ijfxdrwv ttjv dra^lav.
How opposite this o-to<pp. is to that fanatical spirit
by some regarded as the highest ministerial endow
ment, it is easy to see. Benson observes that by
" having the spirit" they could not only work mi
racles, but, if they rightly improved that extraordi
nary illumination, it produced the moral virtues of
fortitude, benevolence, and discretion.
8. pj ouv iiranryuvtjj}s — auTou. The Apostle now
expresses his meaning more clearly, and hints that
this SeiAi'a had been evinced by not coming to Rome,
lest he should be involved in the persecution of his
master. And then, in a long drawn, but beautiful
passage, he sets before him the momentous nature of
that for which he is called upon to encounter perse
cution, namely, the salvation to be attained by the
gracious calling of God, who hath abolished death,
and brought life and immortality to light by the
Gospel. Thus, he shows, there is no reason to fear
or decline persecution. Such is, I conceive, the
general scope of the passage.
MagTopiov may denote either the doctrine itself, or
the profession of it, or both. AeVpoy aurou, " a pri
soner on his account, in his cause." So Theophyl.,
oV aurbv. Compare Phil. 3, 1., where see the note.
And elsewhere the Apostle says, "I am not ashamed
of the cross of Christ." Theophyl. finely paraphrases :
" If Christ was not ashamed of the cross, how can I
be ashamed of these bonds ?"
The words cruyKaKo7rdSr)o-ov toj euayye/\lw k. ti. ®.
are obscure from their brevity. There are two ways
in which they may be taken, both of which had
occurred to the antients. Thus Theophyl. (after
Chrys.) paraphrases : pv dirAws Sei'^y, 6Vi ouk iiraicr-

2 TIMOTHY, CHAP. I. 297
yynj~\, aAAa rf, Trej'pa Kai tiid rwv epywv, Kai KOJVtovoy
yevou Ka) rw Xpio-T<p Kai epi Ttov auTtov. He then ob
serves, that as the Gospel cannot itself be said kuko-
irabeiv, we may either take rw euayyeAi'tp for tiid rb
eu'ayyeAjov, " for the Gospel's sake ;" or by eo'ayy.
understand all the preachers of it ; q. d. cruyKaKoird-
flijo-ov ToTy tou euayyeAj'ou. The former method is
adopted by most modern Commentators, as Wolf,
Rosenm., Heinr., Schleus., and Mackn. ; but the
latter, which is adopted by Grot., Est., and others,
including Valpy, seems the more natural and easy.
This kind of prosopopoeia is frequent in the Apostle.
The o-uyKaK07ra9. must not be confined to Paul, but
extended to all the preachers of the Gospel.
8. KaTa Sovapv ©eou, " according to, in dependance
on, by the use of." So Theophyl. : rj} tiuvdfxet rou
©eou. A somewhat unusual sense of Kara, in the
use of which preposition the Apostle allows himself
much license.
9, 10. too crwo-avros »j'p*y, Kai KaAeVavToy kAtjVcj
ay/a. By <rto<r., the best Commentators are agreed,
is meant put into the way of salvation. See the note
on Matt. 1, 21. KaA. kAtjo-ci ayi'a, see Gal. 1, 6. and
the note. The ay. may be compared with the tj avto
KATjo-jy, Phil. 3, 14., and the KATjViy eVoupavioy, Heb.
3, 1. Nor is there (as Heinr. fancies) any imitation
of Jewish phraseology. The epithet respects the
purpose of that calling, namely, " to make us holy
and therefore happy, and raise us to heaven." I am
surprised that the Commentators (who treat this
point in a very perfunctory manner) should not have
thought of comparing 1 Pet. 1, 15., which is the
best commentary on the passage : " As he who hath
called you is holy, so be ye holy," &c.
The next words show that this salvation is not of
works but of grace : a doctrine which the Apostle
often inculcates (as Eph. 2, 8. Tit. 3, 5., &c), and
it is here very aptly introduced, since there was the
more reason for Timothy not to decline persecution

298 2 TIMOTHY, CHAP. I.
or toil in the cause of Him by whom he had been
saved wholly by grace. Upobeo-tv is for irpoalpecriv.
See Eph. 3, 11. Rom. 9, 11. and the note. Heinr.
observes that SiSovai is for eVayyeAAeo-Qai. But there
is much meaning in this use : for what is promised
or intended by God may, in a manner, from its cer
tainty, be regarded as already given. <J»avepto0e?o-av
refers to ydpiv.
10. KaTapyTjc-aVToy pv tov SavaTov — eua^yeAi'ou. Theo
phyl. well paraphrases : Ev t« diKelw crcSfxari Karfjp-
yr\crev ifxiroaKrws rbv Qdvarov, dcpQapricras auro' Tj'pxy Se
€<£>toTi£e Sia tou euayyeAi'ou i/\irl§eiv ttjv £o>tjv Kai ttjv
a<p9apo-/av, ou yap t^'Stj TjpTy Tj'^apTiVoTjpv eveoyei'a,
aAAa pAAopv, Kai tt]v iXirltia rauri\v to euayyeAiov
Tj'pv ifielialwo-ev. " The Apostle (says Benson)
is not speaking of the immortality of the soul,
but of the resurrection of the dead, and the con
sequent state of incorruption and immortality; a
state wherein this corruptible body shall become
incorruptible, and death so entirely abolished as
to have place no more." " He hath (says Mackn.)
deprived death of its power to continue mankind
in the state of the dead. By submitting to death,
he hath procured for all men a resurrection from
the dead ; and for the righteous, an eternal life
in the body after the resurrection. Hence the
Apostle telleth us, Heb. 2, 14., the Son of God
partook of flesh and blood, that through death,
KaTapyTjo-Y), he might destroy him who had the power
of death." In £oitjv Kai dcpQaptrlav there is thought
to be an hendiadis. The sense of the words is
admirably illustrated by Whitby in loc. See also
Tillots. Serm. 3, 112., arid Warburton's Divine Le
gation, vol. 1. et passim.
On cpwrlcravTos I would compare Arrian Epict.
1, 4. s. f. tu> tie ttjv aATj'Qeiav cuoo'vti Kai cpwrlcravri.
11. eiy o erebrjv — eQvtov. The eiy is well rendered
whereunto (so the Classical e<p' oireo) ; for it regards
all the preceding. Compare a similar passage at

2 TIMOTHY, CHAP. I. 299
1 Tim. 2, 7- St. Paul calls himself ajroo-ToAoy ibvwv,
since to their salvation his labours were chiefly
(though not entirely) devoted.
12. o?Sa yap, &c. Heinr. observes, that the words
of this involved sentence may be thus digested : oTSa
yap Kai ireiraicrfxai, oti (eVceivoy ©eoy), w ireirlcrreuKa ttjv
7ra©a0TjKT]v pu, SovaTo'y eo-Ti, <poAa£ai Taurrjv ttjv irap.
fxou eiy eK. r. Tjp The sense of the 7raoa0Tj'KTjv is ob
scure, and variously interpreted, even by the an
tients. Thus Theophyl. first explains it ttjv irlcrrtv
Ka) rb Ktjpuyfxa : but then he adds, that it may signify
the persons whom He had brought to Christ, or the
avTipo-fliav, which is said to be laid up with God for
the righteous. See Col. 1, 5. and 2 Tim. 4. 8. Of
these expositions the first alone deserves atten
tion, and it has been adopted by many eminent
moderns. See Rosemn., Mackn., Pyle, Schleus.,
and Jaspis. Yet it seems too harsh ; and I cannot
but prefer the interpretation of those (as Whitby,
Benson, Fessel, Bos, Capell, Krebs, and Slade) who
understand it of the soul. So Benson : " I suffer,
and am in near prospect of a violent death ; but I
am not ashamed. For I know very well whom I
have trusted with/- my soul. And am firmly per
suaded that he is able to keep that depositum of
mine, and to restore it safe unto me, in the judg
ment of the great day." It is truly remarked by
Slade, that the phrase ttjv irapa^f\Ki)v fxou, more usually
signifies, " what I have deposited with another,"
than, " what another has deposited with me." Ac
cordingly, in ver. 14. and 1 Tim. 6,20., it is ttjv
TragaKaTaoSjKTjv <puAa£ov, and not ttjv irapaKataOyKrjv
o-ou. And further, since the Apostle there speaks of
Timothy keeping the deposit which was entrusted
to him, it is fair to presume, that since God is here
spoken of as keeping the deposit, it means the depo
sit entrusted to Him. Thus 1 Pet. 4, 19. to'y iricrrw
KTitrri) irapariBecrQwcrav rds $u%ds eaurwv.
The expression " that day," is often used, as here,
kolt i%oyj\v, to denote the day of judgment. And

300 2, TIMOTHY, CHAP. I.
this idiom (as Heinr. observes) arose from its being
the subject of daily conversation among the Chris
tians of that age.
13. uVoTU7ra)o-iv — 'Itjo-ou. Now follow some exhor
tations, first a more general one, founded on the
excellence of the religion itself, and then some more
special ones. On uVotujt. see the note on 1 Tim.
1, 16. The construction of the whole verse is thus
laid down by Rosenm.: uiroruirwcnv rwv uyiaivovrwv
Ao'ytov, t6v 7rap' ifxou Tj'Koutray e'^e ev irlcrrei Ka) dydiri).
And he renders: "Summam doctrinarum saluber-
rimarum, quas edoctus es a me, retine cum fide et
charitate, quee huic doctrinse Christi conformis est."
On oy. Aoy. see the note on 1 Tim. 1, 10. and 6, 3.
" He was to hold fast (observes Benson) even the
form of sound words, which he had received from
the Apostle, not only in faith, or with fidelity ; but
with love and charity towards all honest minds ;
though they might not have so much knowledge as
he had ; or might differ from him in some par
ticulars." 14. ttjv KaATjv TrapaKaTafiTjKTjv — rjpv. The same
sentiment, in other words. J$y the irapaKar. must
be understood the deposit of sound Gospel doctrine
committed to him by Paul. The sense of Sia 7i-veo-
ptToy ayi'ou, is strangely lowered by some moderns
from Benson downwards, who interpret it, "a holy
disposition :" which is harsh and unsuitable to the
context ; and though Benson refers to supra ver. 5.
and Col. 3, 16., yet neither passage has any such
sense. (See the notes there.) I cannot but acquiesce
in the antient and common interpretation, " by the
aid of the Holy Spirit, and not by human strength
only." 15. oTSay touto — 'Atria. After these premises, the
Apostle proposes to him examples, partly for warn
ing and partly for imitation. (Heinr.) The oTSay
touto otj, is rendered by Rosenm. puto scire te. But
the touto, used in conjunction with the otj is, by no
means without force, Angl. This you know, that,

2 TIMOTHY, CHAP. i. 301
&c. 'Axetrrpdcprjo-av does riot so much mean have
abandoned the religion, as, are alienated from me, as
it should seem, from a cowardly fear of participating
in his persecution. By Asia is supposed to be meant
Ephesus, and the vicinity. But it must at least de
note the whole of Ionia, of which Ephesus was the
capital. And so it is taken at Acts 16, 6., and many
other passages adduced by Schleus., who observes,
that Strabo, L. 14. applies this name to Ionia only.
The jravTey may be taken popularly for permulti,
in a manner all. TQ,v is for e| wv. Of Phygellus
and Hermogenes nothing certain is known. Ec
clesiastical tradition, however, affords some infor
mation. 16. So>tj l?Aeoy — oj'koj. A brief mode of expres
sion for, " this did not Onesiphorus, whose family
may the Lord, &c. "EAeoy, " beneficium :" for ac
cording to the Scriptural usage God's benefits are
called his mercies, to hint our unworthiness of them.
This Onesiphorus, Rosenm. thinks was a freedman,
and from what the Apostle says at 4, 19., was then
dead. Or, as Benson observes, the Apostle knew he
was not then at Ephesus.
'Ave^u|e. See the note on Col. 4, 11. The~me-
taphor, Rosenm. thinks, is derived from those who
are overcome with thirst ; but I should rather think
heat. It seems to properly signify, " bring a per
son to life again (dva) who is fainting with heat by
fanning him. And so (I find) Heinr.
16. ttjv aAutrjv fxou ouk iirjyryuvbi), " He was not
ashamed of my chain." A figurative expression for,
" he was not ashamed of me a prisoner." Rosenm.
cites Cicero in Laelio : " quam graves, quam diffici-
les plerisque videntur calamitatum societates! ad
quas. non est facile inventus qui descendat.'' The
same sentiment occurs more than once in the
Psalms. 17> 18. yevo'pvoy ev 'Ptopj, " when he was in
Rome ;" whither business would often bring the
inhabitants of so commercial a city as Ephesus.

302 2 TIMOTHY, CHAP. II.
Theophyl. renders : ou p'vov ouk eQuye fxou ttjv o-uvtu-
p^iav, aAAa Kai iiregyrrjcre fxe, Ka) eupev o pyaATjy av-
tipelas ko.) irlo-rews. The words AuJtj — tj'ppa are pa
renthetical. EupeTv signifies to obtain. "EAeoy ac
ceptance and salvation. 'Ev eKelvj) ijfxepa, the day of
judgment; as supra, ver. 12. The repetition of
Kupiou instead of auVou, is regarded by Rosem. as a
Hebraism. And he compares Joh. 11, 22. and
Susan. 55. So Theophyl. and many moderns.
Some antients, however, and moderns, as Wetstein,
take the first Kupiou to denote God the Father ; and
the second, God the Son. And Wets, refers to
Gen. 1, 27. 5, 1. 9, 6 & 16. 19, 24. 35, 1. Ex. 16,
7 & 29. 31, 3. 35, 31. 1 Kings 8, 1. 12, 21. 2 Chron.
11, 1. Num. 10, 29. If the Apostle intended this,
the passage would strengthen the doctrine of the
Trinity. At 00-a must be understood Kara. And SiTjKo'vTjo-e
must, from the context, refer not (as some say) to
the Christians at large, but to the Apostle himself.
BeATjov has not the comparative force, but signifies
very well.
On this passage the Romanists found their prac
tice of praying for the dead. For they infer from
4, 19. that Onesiphorus was dead. But that is
very uncertain ; and if it were the case, this can
hardly be called a prayer. It may rather be re
garded as a pious wish.

CHAP. 11.
Ver. 1. tru ouv, r. p, e'vSovapu ev rj} yd^iri tyj e'v
Xpio-Tt5 'Itjo-ou. The same exhortation is repeated.
It had already occurred, ch. 1, 6, 7, 8, 13 & 14.
We may observe, however, that the Apostle has
always brought it forward in different words, and
under different images. (Heinr.) The ouv is well
paraphrased by Theodoret TauVa eiStoy, " knowing
this defection, and the dangers above adverted to."
EvSov., strengthen thyself. Heinr. here, comparing

2 TIMOTHY, CHAP. II. 303
Eph. 6, 10., drily remarks that this is one of those
words by which constancy and firmness in retaining
a new religion is denoted ; as o-TTjpj'geo-0ai, Gal. 5.,
0e3aiouo-0ai, Hebr. 13, 9-, &c. The ydpiri both he
and Rosenm. take to mean the munus Apostolicum.
But nothing can be more harsh. Neither is the
interpretation of Benson much better, " strengthen
yourself in true Christianity." The ev is plainly
taken for the Hebr. 1, by the means of: and the an
tient and common interpretation alone bears the
stamp of truth. So Theophyl. (from Chrys.) : p)
pvav dirb rou Kar ifxe uirotielyfxaros evSuvapu, aAAa
fxaAicrra 8j<x TTjy ydpiros rou Xpio"T0u- eVeiVTjv eyje
<rovaytovi£opfvT)v, Si' Tjy, &c. And Theodoret : crrr/Hi
avSgei'ojy U7repej8ej yap <re tou Kugi'ou tj yjdpis. So also
Doddr. : " in humble dependence upon divine
grace." 2. Kai a TjKooo-ay — avfiptoVoiy. The Commentators,
antient and modern, have been not a little perplexed
with the Sia 71-oAAtov fxaprupwv. Some take it of the
law and the Prophets. Others, as Theodoret, ex
plain : dwrep TjKooo-ay fxou ttoaaous SiSdo-KoVToy. So
Theophyl. and CEcumen. : ou Aaflga, aAAa fxerd
irappr)o-las, itoaacov irapovrwv. Which is preferable
to some other interpretations (as the visionary one
of Mackn.), and may represent the true sense : but
I am inclined to adopt that of Vatab., Beza, Est.,
Wolf, Rosenm., and Heinr., who think the Apostle
has reference to the solemn ordination of Timothy
to the episcopal office, alluded to at 1 Tim. 1, 18.
4, 14. 6, 12. 2 Tim. 1, 6., and which was, no doubt,
accompanied with a public charge (for such seems to
be meant by the a TjKooo-ay irap ifxau), the substance
of which he desires may be repeated to others. The
witnesses were the presbyters present, and perhaps
the congregation. See the notes on the above cited
passages. The metaphor in iragah. is similar to that in rrapa-
flTjKTj, or 7rapaKaTa9TjKT], supra 1, 14. 1 Pet. 4, 19- and
elsewhere. The iricrrois and erepouy, &c. advert to the

304 2 TIMOTHY, CHAP. TI.
two principal qualifications requisite, fidelity and
fitness for teaching. So Theophyl.: SiSaKTiKoTy. See
1 Tim. 3, 2. and 2 Tim. 2, 24.
3. cru ouv KaKoirahi)crov — X&kttou. Here we have
plainly a military metaphor. KaAoy signifies SoKipy.
Rosenm. refers to Poll. 1, 11. The Commentators
aptly compare 1 Tim. 1, 1, 18. ttjv KaATjv crrparelav
crrpareueiv, and 6, 12. tov KaAov aytov aytovi^eiv.* But
many are the duties of the soldier besides fighting
(and such KaKon-aQeTv is often employed by the Greek
Historians to denote) ; and when we take the admo
nition cruyKaKoirdQr)o-ov rw euayyeAiw, supra 1,8. (where
see the note,) in conjunction with this, we shall see
that the Apostle here adverts to the labours of pro
pagating as well as defending the Gospel. Nor can
I recognise, with Heinr., an agonistical allusion.
4. ouSely crrpareuofxevos ifxirAeKerai Taiy tou 0iou irpay-
fxarelais- The o-TeaT. is emphatical ; " No one who
warreth," &c. "EprAeVceTai, middle voice, entangleth
himself with, engages in. The tou 0i'oo irqay. may
very well be rendered, the business of life, traffic and
commutation of every kind. Tou 0/ou does not
merely mean (as Heinr. explains) ad vitam toleran-
dam, but, in a general way, to use the words of Cicero
de Offic. 2, 11 , ad rem gerendam.
The fact is proved by Wetstein's citations. Thus
it is said in a Novella of the Civilians, " indigna est
et pudenda armato viro negotiatio. And so Ambros
* I add Valer. Max. L. S, 5. Carneades laboriosus et diuturnus
sapientiee miles. Juncus ap. Stob. Sermon. 594. 5. &arrep KaXbs
aBXr)rns, &c. Max. Tyr. Diss. 3. p. 32. voei poi arparnybv pev rbv
Qebv, crrparelav he rr)v $.wr)v, orrXirnv he rbv dvBpwirov. And the
same metaphor is used by Theophr. Comic, ap. Athen. 562 f. The
sentiment may be illustrated from Philostr. V. Ap. 1, 35. (p. 43.) rbv
dvbpa hyovpat rbv aoipov irXeiw Kivbvveveiv, r) oi wXeovris re Kai
i,vv oirXots paxbpevoC ipBbvos ydp err avrov ore^et, Kai atwrcwyra,
Kai (j>8eyy6pevov, Kai £,vvreivovra, Kai dvievra, Kay irapeXBy rl' Kq.v
TpoakXBn rw, ko\v •Kpoaeiwn, ko)v pr) rrpoaeiirr}' hei he rretppaxBai rbv
avbpa, ytvwoKeiv re ws apyias pev hrrnBels 6 trotpos, r) x°*Vs> V
epwros, i) tpiXorroatas, r) eroiporepov rt rov Kaipov 7rpa£«s, "taws av
Kai Zvyyvwpnv <j>ipotrot' xpr)fLa,Tl °^ vttoBcIs eavrbv, ovr' av fyjyyi-
vixrKOiro, /cat piao'ir av, ws bpov vdaas ica/ctas 0vveiXr)<pws.

2 TIMOTHY, CHAP. II. 505
de Offic. 1, 36. Is qui imperatori militat, a suscep-
tionibus litium, actu forensium negotiorum, vendi-
tione mercium prohibetur.*
The argument (Rosenm. observes) drawn from a
secular warfare is, a fortiori, applicable to the spiri
tual. Besides, if (as we learn from Acts 6, 5.) " it
was not reason able ministers should leave the work
of God, and serve tables," how much less so for them
to be engaged in far less justifiable pursuits ! Deeply
is it to be lamented that there should be any indivi
duals amongst our own body so far absorbed in se
cular occupations, and engrossed in ignoble pursuits
(see Joseph. 127, 32 — 42. and 1286.) as to possess
little leisure, and less inclination, to prosecute those
professional studies which can alone enable them
" rightly to divide the word of truth," or successfully
" to contend for the faith once delivered to the
saints." 4. iva toj o-TpaToAoyTjo-avTi dqecrj), " that he may
approve himself unto," &c. The crrparoAoy. signi
fies literally the person who enlisted him, i. e. the
Imperator, or Dux. The application is obvious. It
is not, however, necessary, witb Heinr., to consider
Paul as the trrpar., but Jesus Christ. For soldiers,
though enlisted by any officer, are only enlisted in
the name of the commander in chief, or monarch with
whom their engagement is really made.
5. idv tie Ka) a#ATj— aSATj'o-Tr). On the military allu
sion the Apostle engrafts an agonistical metaphor.
The sense is : " Thus also, if any one contend, or be
an athlete, he does not gain the prize, unless he con
tend in the regular way." The vop'poy (I conceive)
refers not only to the laws regulating the mode in
which the candidates should contest, but also the
rules laid down, and enforced by the trainers, with
out the observance of which there was no chance of
* Anian. Epict. 3, 22. ws ev wapard^ei, pniror aTrepiairaarov
elvat bei, oXov 7rpos rfj biaKovia rov Beov — oi irpoobehepivov KaBr)-
kovuiv ibtwrtKols, ovh' eprreirXey pivov ax&vecjiy..
VOI«. VIII. X

306 2 TIMOTHY, CHAP. II.
gaining the prize.* This is especially illustrated
from the Classical writers from Grot, and Wets.
Thus Galen : oi vop'poy aflAouvTey. Arrian. Epict. 3,
16. el vofxlfxws y)^Ai)cras. The words vo'ppy and vop'
poy were also applied to soldiers. Not only did a
candidate fail of gaining the prize, but he was dis
graced, and sometimes punished. See Herod. 8, 59.
where consult Wass and Valckn.
6. tov Koirtwvra — pTaAap3aveiv. The Apostle
again changes the metaphor, and that to the hus
bandman. Similar ones are found in 1 Cor. 9, 10.
Hebr. 6, 7- and James 5, 7-f The construction is
here somewhat harsh; insomuch that critical con
jectures have been resorted to; yet unnecessarily,
though the obscurity has occasioned some diversity
of interpretation. Our Common Version renders :
" The husbandman that laboureth must be first
partaker of the fruits." And this is supported by
the antients and some moderns. But the sense is
very harsh and inapposite. For (as Doddr. observes)
whether the husbandman was to receive the fruitsfirst,
was not the point in question. And (as Wolf remarks)
the Apostle does not so much call Timothy's atten
tion to the fruits to be expected or received from
his labours, as he exhorts him to order and diligence
in his office. I must therefore acquiesce in the opi
nion of Grot., Erasm., Beza, Schmid, Gataker, Ca-
pell., Wolf, and most recent Commentators, that
there is here a transposition, and the irpcorov must be
taken with the preceding KOTritoVra, not the following
pTaAap3aveiv. It was (as Doddr. says) the Apostle's
* So Theophyl. : ovk idv els rbv dywva eiaeXBn, dpKe'i rovro ovbk
kdv dXeixprirat, ovbi edv avpirXaKrj, dXX' edv pij Kat roiis rrepl fipw-
pdrwv Kai irwpdrwv, Kai awippoavvns' aBXnrtKovs vbpovs (pvXd^rj, Kai
rovs ev rif irpbrrw rrjs ndXr)S.
f " The inhabitants of Judsea spent much of their time in the
cultivation of corn, olives, and vines, and lived much in the open
air; hence (it should seem) the frequent allusions of the sacred
writers to rural scenery and rural occupation." (Dr. Maltby in his
Notes to his Second Volume of Sermons.)

2 TIMOTHY, CHAP. I. S07
purpose to remind Timothy that the labour of the
husbandman must precede the harvest.
7. vo'ei — 7rao-iv. These examples the Apostle fol
lows up with earnest admonition, and affectionate
wish and prayer.
The reading StoVei, put by Griesb. nearly on a
footing with the textual one, is a mere emendation
from some who stumbled at the ydp, which, however,
may be regarded as almost pleonastic. Wolf has
satisfactorily shown that that reading is indefensible.
7. e'v iracrtv " in all things ;" both words and works.
So CEcumen. ^uveo-iv, spiritual understanding.
8. pTjp'veue — euayyeAiov fxou. This seems to be a
continuation of the above admonition at vo'ei a Aeyto;
(the Soj'tj — 7rao-iv being, in some measure, parenthe
tical) ; by the use of other arguments, namely, de
rived from the resurrection of Christ, &c. The
words are well paraphrased by Rosenm. : " If tribu
lations befall me or thee, remember that Jesus
Christ who suffered an ignominious death, was raised
again by God to a glorious life. Such will be our
case if we remain stedfast and undaunted."
8. Kara rb etiayyeAAiov fxou, " according to the Gos
pel taught you by me ;' as contrasted with that of
the Judaizers. See Benson. 'EvoS KaK07raflto, "in the
cause of which I labour, travail, and encounter
peril." For KaK. must be taken in the same extent of
signification as supra ver. 3. Gr°t- thinks the word
also includes the idea of patient endurance. Me%pi
Beo-fxcov, " Said exaggeranter (observes Rosenm.) ;
since this confinement was the djoAaKTj a8eo-py." But
that (as I have shown on the Acts) is a point very
undetermined. The word, however, was often ap
plied to any imprisonment, whether in fetters or not.
Oy, "as if I were."
The turn at otAA' 0' Aoyoy tou ©eou ou SeSeTaj is very
skilful, and would not have been unworthy of De
mosthenes himself. . Rosenm. paraphrases : " it will
always be propagated, though I am in bonds." And
x 2

308 2 TIMOTHY, CHAP. II.
so Wolf. But the meaning must rather be : " the
word of God, as regards me." And so Theodoret.
The other sense, however, may be included. Schliting
and Benson have alone seen the scope of the words,
namely, " that is my comfort and your's."
10. Sia touto irdvra uirofxevw. The tiid touto is by
some referred to to eu'ayyeAiov ; by others, to ou tieoe-
rat ; q. d. " in order that this should not be bound I
bear all things." Benson interprets : " as the Gos
pel is at liberty." Others otherwise. But perhaps
it merely answers to the Hebr. pdh, which has
sometimes little perceptible meaning, as seems to be
the case with the Sia touto ; for the sense is complete
without it. There may, however, be included an
elliptical force, to be thus supplied : " And why do
I bear all things ? For this, namely, for the elect's
sake, &c. Rosenm. supposes an asyndeton, and sup
plies Kai at 1 Cor. 11, 10. I would point thus: Aia
touto irdvra uirofxevw, Sia, &c. Rosenm. paraphrases :
•" omnia sustineo : quia nempe confido, Christum
mihi vincto etiam adfuturum, caussam meam tuitu-
rum, et me, ipsius gratia patientem, honoribus, prae-
miis atque splendore sic decoraturum esse, ut me
perpessionis pudere aut pcenitere non possit." But
this cannot (I think) be the sense intended. For (as
Theophyl. observes) the Apostle means to say that
he suffers this not so much for himself, as for the
salvation of others. And so CEcumen. 'Ev X., by
Christ. Merd So'^Tjy aitovi'ou, " together with eternal
glory." Rosenm., strangely, interprets the words, as
if they related to the present advantages only of the
Gospel ; which the fierd So^Tjy aitov. forbids. So
Theophyl. : ou fxovov 'iva a toStoViv, aAAa rb [xelgov, Hva
Ka) tiot-ao-Qwcri p6' Tj'pov aitovi'toy.
By the robs eKAeKrouy the best antient and modern
Interpreters are agreed is meant, all faithful Chris
tians, not the Gentile Christians only, as Benson sup
poses. Though it should seem that the Apostle did
not' mean to include the Judaizers, since they were

2- TIMOTHY, CHAP. H. §09
not faithful, and therefore not elect. The Kai auYoi
(which is strangely misunderstood by some) simply
means, they as well as myself.
11. iricrrbs — o-u^ijo-opv. The article here stands
for the pronoun demonstrative, q. d. this is a saying
of undoubted certainty (a formula occurring also at
1 Tim. 1 15. 3, 1. 4, 9.), this which follows : for it
does not relate (as Heinr. fancies) to what preceded.
The assurance was meant to silence their doubts, and
strengthen their resolution to encounter persecution.
2uvaa-e9avopv, " die martyrs as he died." Su^tjVo-
fxev, " enjoy life and happiness with him." In the
clause ei uirofxivofxev, Ka) crufx(5ao-iAeucrofj.ev there is a
fine climax. On the o-up3. see Rom. 5, 17- and the
note there. Heinr. compares Epict. Enchirid. c. 21.
ou pvov o"oproTTjy tojv Qewv ecrr), aAAa Ka) cruvapywv.
On aov. see the note on 1 Tim, 5, 8. The sense is
obvious. 13. ei dirtcrroufxev — tiuvarai. The sense of these
words is somewhat obscure, partly from brevity, and
partly from the construction being adapted rather to
the antithesis, than to the sentiment. It hinges on
the words diricrroufxev and apvTj'o-ao-Qai ou SuvaTai. The
antients interpret : " Whether we believe or disbe
lieve his resurrection and Messiahship, Christ will be
true, and the same will gain nothing by our belief,
nor lose any thing by our disbelief." And so many
moderns. But this seems scarcely an apposite sense,
and does not arise naturally out of the words. As
the ajrio-T. has 7tio-t. corresponding to it, I agree with
the best modern Commentators, that it must denote
failing in our fidelity to Christ; which may be (as
Benson says) " by denying the Christian religion, or
rejecting it ; by corrupting it, or mingling another
doctrine with it ; or by living unworthy of it. If we
should prove unfaithful, any of these ways, yet
Christ is faithful, and must disown us, as none of his
disciples." The unfaithfulness here spoken of seems
to have been denying the Christian religion, in the
time of persecution, in order to avoid suffering. See

310 2 TIMOTHY, CHAP. II.
Doddr. The above interpretation is ably supported
by Rosenm. and Heinr. , and is, undoubtedly, the
true one. " By cannot deny himself (observes
Rosenm.) is meant, cannot act contrary to his nature,
which is altogether veracious, cannot deny that he is
Christ, and that what he has taught us is true."
Consequently, he can appoint no other avTi'Soo-iy,
retribution, whether for good or evil, than his decla
rations authorize us to expect.
14. raura uiroixlfxvqo-Ke — aKoudvrwv, " of these things
remind the teachers committed to your superinten
dence." Benson thinks that by these are meant the
Judaizers. Be that as it may, it appears, by the
words following, that teachers are meant. And so
Est. and Rosenm. On SiappTupo'pvoy e'vtoViov tou ku-
oi'ou see 1 Tim., 5, 21., and the note. And on Aoyo-
fxayeiv see 1 Tim., 6, 4. At eVi Karacrrpocpj} the aAAa
is omitted, by asyndeton. The sense of the rest is
obvious. 15. o"7rouSao-ov — aATjSe/'ay.
After having shown what preachers of God's word ought not
to be, the Apostle shows what they ought to be. In the present
vveighty admonition the nature of the metaphor used by the Apostle
has been a matter of some doubt with the Commentators. Many
moderns recognize, in the opBoropovvra, an allusion to the Jewish
Priests cutting or dividing a sacrifice into its proper parts ; or to
the scribes dividing the Law into sections (see Benson and Doddr.) ;
or to a carver distributing the meat to the guests ; or, again, to a
steward dealing out the articles committed to his man3gement. But
all these opinions seem destitute of any authority. The most popu
lar interpretation, for the last century, arid one which carries the
greatest semblance of truth, is that of Greg. Nazienz., ably support
ed by Eisner, Obss. 2,311., Wets., in loc, and many others. It is,
they say, a metaphor taken from those who proceed by a direct road,
leaving crooked and winding paths : for, in the Greek language, the
act of proceeding directly is called rkpveiv obov, or KeXeiiBov evBet-
dv, and, in the Latin, viam secure. But there are two reasons which
prevent me from acceding to this interpretation. In the first place,
it drops the idea of epyarr)s. But it is well known that epya is, by
the writers of antiquity, peculiarly applied to the labours of
husbandry; and it will readily occur to any one, that men engaged
in agriculture are, in our own tongue, called labourers; whife the
term workmen is used, with greater variety and extent, of ariizans.
My second reason is this : The explanation in question does not
sufficiently unfold that part, of the compound word opBoropovvra,

2 TIMOTHY, CHAP. II. 31 1
which imports the act of cutting, or dividing ; and which leads me
to think that the Apostle had in view the act of ploughing, when the
furrows are made straight*
Most of the above statement is derived from an Episcopal Visita
tion Sermon, by me, published many years ago by Messrs. Rivington,
and to the copious notes on which 1 refer for further details, only
observing, that the interpretation is supported by the authority of
Chrysostom and Theodoret.
16. rds tie 3e/3TjAouy Kevod>tovi'ay irepiicrraro. With
this we may compare the eKrpeirofxevos rds 3e/3TjAouy
Kevocpwvlas of 1 Tim., 6, 20., the robs tie 0ej3Tj'Aouy Kai
ypaoiSeiy p'flouy irapanou of 1 Tim., 4, f. (where see
the note), and the popay ^TjTTjVejy irapairou, infra, ver.
23. See also 3, 9. The verb 7repii(fTao-flai, signifies
to keep oneself aloof from, avoid, literally, by running
round (irep)) a pillar, or any other object. See the
Classical citations of Kypke and Wets.
At tooko\[/. (a term used both in a bad, and good
sense), the construction requires us to understand
the 0e|3TjAoi KevodJtov/ai, which is taken by the Com
mentators as put, by the irgbs rb crr^xaivo pvov, for the
persons so acting. But it rather seems to mean the
use of such sophisms, &c, which, in Christians, and
especially Christian teachers, may very well be called
acre/3eiai ; since the holding and the promulgating of
such is inconsistent with our bounden duty to God,
and our Lord Jesus Christ, to honour him with our
body and with our spirit, which are God's, to submit
our imaginations, as well as regulate our actions, by
the will of Him who worketh all in all.
The Kevoipwv. Chrys. explains by Kaivorofx. In
which I am not prepared to agree with him : and
yet I cannot but think that, in many respects, as re
gards the Theology of a neighbouring country, the
two words are too often convertible terms : and I
would to God that those to whom this whole passage
may be so fairly applied, would seriously reflect on
the consequences of such unbounded speculation,
* To which purpose there is an interesting passage in Hesiod Op.
41 — 3. (on ploughing straight) "Os k' epyov peXerwv IBe'tav ailXnic'
eXavvei Mi/Ken rrarrraivwv peB' bpr/XtKas, &XX' errt epyw Bvpoy e^wv.
See also Theocr. Id. 10,, init.

312. 2 TIMOTHY, CHAP. II.
and "turn from these vanities to serve the living
God.''
17. Kai 6 Aoyoy aurwv to'y ydyypatva vopjv e£ei. The
ydyyp., Rosenm. observes, is not the same as the
cancer, but something very like it. Castell., in his
Lex. Med., calls it an incipient mortification, by some
called St. Anthony's fire. So Jaspis : " Morbus est,
quo pars qusedam corporis, vi inflammationis labo-
rans, ita corrupta est, ut, nisi mature et opportune
auxilium feratur, malum, latius in dies se diffundens,
vi veneni sui to turn corpus carie arrodat ac perdat."
The vopv e£ei is a peculiar phrase, with which the
Commentators compare vopjv iroie7o-Qai, and Aap3aveiv,
and that for vepo-Qai and its compounds. So the
Vulg. serpit. But it should seem that e£ei signifies
carries^ with it. Nop], like vepo-Sai, is used of such
putrifytng sores as communicate corruption to the
parts adjacent. One may compare a similar passage
of Acts 4, 17-, where, speaking metaphorically of a
supposed false and pernicious opinion, it is said : i'va
pj iir) TAelov SiavepSTj, Rosenm-. cites from Plut.
(respecting the feigned praises of adulators), yayyga-
ivay Kai KapKivwfxara. The moral application is
obvious. 18. irep) ttjv aATj'Qeiav Tjo-To^Tjo-av. So 1 Tim., 6,
21., 7repi ttjv irlcrriv tjVt. (where see the note), and 1
Tim., 4, 5., rds aATjSeiay diroo-repelo-^ai. On the
nature of the opinions so described no certainty can
be attained : and the opinions of Commentators are,
as v/sual, various. Most think that these were
persons who held that the resurrection preached by
Jesus was purely a metaphorical and spiritual one,
and that that was past ; that virtue was its own
reward in this life, and all that it could expect : for,
as Sadducees and Materialists, by denying the resur
rection of the body, they denied all future existence.
(See the instructive note of Mackn.) On the other
hand, Benson, and most recent Commentators,
suppose their opinions to have been much the same
with those -of Marcion and the Gnostics, as stated by

2 TIMOTHY, CHAP. II. 3.13
Epiphanius. Hseres. 42,, " rion carnis sed animas
resurrectionem esse credendam." And Benson thinks
that Marcion believed in the separate existence of
the soul. But such could not be the opinion of Hy-
meneus and Philetus ; for, according to the Apostle,
they held that there was only one resurrection, and
that past. They, therefore, evidently thought it the
same with baptismal regeneration. Marcion seems
to have maintained two resurrections, one present
and figurative ; the other future and real, namely, of
the soul; whereas, by the ttjv avao-T., it is implied
that Hymeneus and Philetus held but one.
At dvarpeirouo-i, Pricaeus observes, there is a meta
phor taken from undermining any building, in con
formity with which there is added 6 o-Te^eoy Sep'Aioy
too 0eou eo"TTjKev.
19. 0 p'vtoi crrepebs SepAioy icrri)Kev.
This is a passage of no ordinary difficulty, on which the opinions
of Commentators are very various. The most favourite one, for
the last half century is, that as appayls often denotes an inscription,
so it may here be used in allusion to the custom of engraving on a
slab deposited at the foundation of a building, indicating the
purpose of its erection. Thus, by BepeX., they understand the
religion which has God for its author, the chief purposes of which
are adverted to in the two sentences following. Thus Heinr.
renders : " Sed licet labantes nonnullorum animos seducant, ipsum
tamen religionis fundamentum revellere requibunt." And he com
pares Matt. 16, 18. He then adds: " Et h. 1. religionem sistit ut
aedificium, seu templum, solidissime fundatum, litlerisque majusculis
sententia quadam breviori inscriptum." Jaspis observes, that
crippayls is, properly, the fundamental stone; and that such had in
scriptions, appears from Apoc. 21, 14. So Theophyl.: exwv ixra-
vet XiBos re ypdppard rtva Kai yvwplapara eyKCKoXappeva avrig hi
avrwv rwv epywv, Kat avrw i(f>appdSovra, rb,"Y.yyw Kvptos, Kai rd
e£qs. Abp. Tillotson and Benson lake BepeXws to mean a covenant.
But-that is devoid of authority, and little agreeable to the context.
Slade and Valpy adopt the interpretation of Wells : '* Nevertheless,
the foundation of God, i. e. the fundamental doctrine of the resur
rection, whereon principally God "has designed the truth of the Gos
pel to be built, standeth sure and firm, having this seal, i. e. being
confirmed after the same way as God confirmed the authority of
Moses and Aaron against the gainsayings of Korah and his com
panions, namely, when in reply to Korah, Moses answered, Numb.
16, 5., *' The Lord knoweth them that are his ; " and when he said
to the congregation of Israel, in reference to Korah, &c. Numb.
-16,26. "Depart from the tents of these wicked men." But this

314 2 TIMOTHY, CHAP. II.
seems very harsh as respects the iyvu — Xpcorov. Theodoret para
phrases thus : 7rapa<raXeu<rai ov bvvarai rrjv rrjs aXn&eias Kpnrriha'
b Qebs ydp rovrov reBetKe rov Be.peXiov' atypayls he rov BepeXiov, rrjs
dvaaraaews n eXrrls. Perhaps the interpretation first mentioned
may be united with this ; q. d. " The main fabric itself, and
especially that fundamental doctrine of the resurrection, standeth
firm." And then what is added may be understood of the religion,
not the doctrine. And, certainly, in respect to religion, the two
sentences which are supposed to be inscribed upon it, contain matter
for serious meditation, and constant recollection to all its professors.
1st., eyi'w k. rovs bv-as avrov, " The Lord knoweth who are really
his." See Joh. 13, IS., Neh. 1, 17., Num. 16, 5. 2nd., 'ArrournTw,
&c, " Let every professor of the Christian religion depart from ini
quity.'" See Whithy and Benson. This should, therefore, seem
directed against those false teachers who, though holding doctrines
subversive of the religion of God, yet professed to be his faithful
worshippers ; and though professing a religion which was intro
duced to purify men from iniquity, yet were too little careful to ob
serve it in their actions.
20. e'v fxeyaAj-j — eiy drifxlav. This passage partakes
of the difficulty which envelops the preceding, chiefly
because the application of the similitude is wanting;
as Rom. 5, 12., and elsewhere. Hence Commenta
tors differ in opinion. The antients took the great
house to be the world, and the words meant to reply
to the enquiry. " Why does God permit evil men
to be in the world." But this is little agreeable to
the context. The best modern Commentators (and
even some antients) think that it must mean the
Church. Yet they are not agreed whether by the
vessels are meant Christians in generator Ministers.
The former opinion is supported by most Commenta
tors. (See Benson, Rosenm., and Heinr.) The
latter, by Mackn., Jaspis, and others; and, indeed,
it seems most agreeable to the context : but perhaps
it may be included in the former.
21. edv ouv Tiy iKKaQdpj) eaurov diro toutwv, &c, " If
a man keep himself pure from the contamination of
bad men, or false teachers, he will be a vessel pure
and fit for the master's use, prepared for every good
work," i. e. he will be a faithful Christian and a good
teacher. The eiy 7rav, &c. is exegetical of euy_pi)o-rov
Tu> Seo-ToVyj. It is unnecessary to add more. The
most apposite Classical passage here adduced is

2 TIMOTHY, CHAP. II. 315
Aristot. Rhet. 2. p. 530. (cited by Heinr.) TpoTnjv
eyjei dirb crKeuwv Ka) dyyelwv, fxereveyjlev iir) rd <repo-
Tepa, iiri rous avSpay Kai ttjv ^u^tjv Ttov avSoeov.
22. Tay tie vewrepiKas eViSup'ay <peuye. The vetoT.
iiriQ. are commonly explained of fornication, or at
least sensuality. And Wets, adduces many ex
amples of cupiditates adolescentias : and he cites
Philo 2, 84. pipaKito'Seiy eViflup'ay. Yet considering
the extreme temperance, nay abstinence, practised
by Timothy, and the nature of the antithetical terms,
this would be quite foreign to the purpose. Others,
as Salmas. and Schliting., interpret it of a rage for
novelty, such as is often found in young men. But
this is destitute of authority, and is little agreeable
to the context. Others, as Loesn. and Schleus., in
terpret it vehement, heady. But not to say that the
examples they adduce rather relate to veaviKoy, this is
too limited a sense. Upon the whole, I prefer, with
Wolf, Doddr., Rosenm., and Heinr., taking fxeipaK.
in the common and most general signification, youth-
ful, thereby understanding all those hot and heady pas
sions which hurry young men into follies and vices.
Considering, too, the somewhat mature age (thirty-
eight) to which Timothy had now arrived, cum (to
use the words of Cicero) adoloscentice cupiditates de-
fervissent, and the nature of the opposite terms, the
expression must (I think) be taken of a rash, violent,
heady, contentious spirit, pride, ambition, &c. And
let it be remarked, that this Epistle, as well as the
last, was intended for other ministers as well as
Timothy. AiKaioo-JvTjv and irlo-riv are best explained virtue
andfidelity. The aya7TTjv denotes that loving dispo
sition which was to be cultivated towards both
Christians and Heathens. For it may also refer to
the latter. To these he adds eipf\vi\ — KagS/ay, which,
from ver. 23 & 25., seem mentioned in order to check
any spirit of harshness towards some who, though
differing in opinion with him and most Christians
upon certain questions of no fundamental import-

316 2 TIMOTHY, CHAP. II.
ance, yet were sincerely pious Christians. Such is
admitted to be the sense of the Ttov eViKaAoup'vaiv
rbv "Kugiov c'k Kahapas Kaotilas, with which I would
qompare Soph. CEd. Col. 4, 87. KaAoopv Eupvi'Say
i£ eufxevwv crrepvwv dey^ecrSat rbv 'iK€Tr}v, where the
Schol. explains : p e£ eVi7roATjy, aAA' evSiaoeTtoy. See
also 1 Sam. 1, 5.
23. T<xy tie popay— fxdyas. Compare 1 Tim. 1, 4.
& 6, 4. Mtooay Kai obraiSeurouy, contributing nothing
^o true religion or real happiness. So Theophyl. ;
ai Kara 4><AoTip'av, Kai ou Kara riva y_pelav yivofxevai
8iaAe'£eiy. Compare Prov. 5, 23. Ma^ay, strifes.
See Tit. 3, 9.
24. SouAov tie Kupiou — ave^iKaKov. The antient and
best modern Commentators take the SouA. Kug/ou to
mean a Christian minister; an appellation often
given by the Apostles to themselves and other
teachers, and (as I have shown) used even among
the Heathens. So Pausan. 10, 32, 8. med.
Oti Se? fxdyecrbai, " must not be disputatious
and quarrelsome," either in his public teaching, or
private discourse. Compare Tit. 3, 2. and Matt.
12, 19. AiSaKTiKov. See the note on 1 Tim. 3, 2.
It should seem to have both the active and passive
sense, apt to teach, docibilis, and ready to be taught,
as opposed to an overbearing, disputatious spirit :
and this is confirmed by the next verse. ' ' Ave^Uamv,
" patient of injuries." So Hierocl., cited by Wets. :
irqps ttjv agio-TTjv tyiAwv ri)p-t)CTiv, Kai ttj'v euAoyov diro-
Oeo"iv, Kai 7rpby ttjv eK pTapAei'ay auVtov fJ.eravdKAr)cnv
irAelcrra crufx^taXKerai rb Tjprepov dve^'iKaKov, Kai ire^i
pSevoy xpoy robs QIaous fxiKpoAoyoufxevov, pSe e^eracr-
TiKov 7rpoy aKpi']8eiav, aAA' bVov olovre uVopvTjTiKov.
See Sap. 2, 18. In this context it must denote to
lerant of the petulant expressions which may be ex
pected from opposite disputants ; agreeably to our
Lord's direction, Matt. 20, 26. So Aristides 3, 360.
says of Themistocles ouVto <$>auAoy tjv Touy TpoVouy
(affable and easy) Kai aur6ypr)fxa oeto'pvoy.
25. ev 7rpao'TTjTi 7rai3eu'ovTa robs avTiSiaTioepivouy,

2 TIMOTHY, CHAP. II. 317
" in meekness setting right and instructing the op
ponents." Theodoret explains : cpepwv aurwv p/Kpo-
Qu'poy T&ty avTifieo-eiy. But avTiSiaTio1. has no particular
reference to oppositions of argument. It signifies, in
a general way, to be contrary minded. Thus some
MSS. read (e glossa) dvr iKeifxevous ; as 1 Tim. 5, 4.
Compare 1 Tim. 6, 11. It is truly remarked by
Theophyl. : MeTa opao-uTTjToy yap Kai fxdyj)S ouk av
ti Ttov yqr)crlfxwv SuvTjSeiTj covjSeTv tj ¦tyuyj), Sio'tj rov pA-
Aovrd ti rwv yji-rjcrlfxwv peaeiv, ypr) irpo Ttov aAAaiv dbrav-
tojv TjSe'toy e'^eiv 7rpoy rov tiitidcrKovra. TIcos ti' av Tj'Setoy
ep^oi 7rpoy rov B^acruvofxevov Ka) J/3pi£ovTa ;
At fx-rjirore Sto, &c. there is an ellipsis, like pj?rtoy,
Rom. 11, 21. " (trying) whether God may give,"
&c. Ely iirlyvwcriv TTjy aATjfiei'ay, " so that they may
acknowledge the truth they now reject." The
Apostle, however, hints at the danger of their error
by making it need repentance, and that to be effected
principally by God. So Acts 11, 18. Toiy eSvetriv b
©eoy ttjv fxeravolav etiwKev eiy £toTjv.
26. Kai avavTj\f/too-JV- — Be\i)fxa.
This is one of those passages in which it is easy to see the general
sense, but difficult to determine it in specie. Hence the variety of
opinions. As to the clause dvavrrfywaiv — irayihos, that involves no
serious difficulty. It is only necessary to consider it as a blending
together of two metaphors, and as representing two clauses (and so
the Syr.) ; 1st awaken from the deep sleep, and become sobejr
from the inebriation of diabolical error ; 2dly, to rise, disengage
oneself from a snare. Nhipeiv and avavr)<peiv signify, 1st, to awake
from a deep sleep ; 2dly, to become sober from inebriation ; 3dly,
to come to a right mind.* But to proceed to the second clause,
eiwypnpevot iw' avrov els to eKetvov BeXnpa, here the diversity Of
opinions appears. The question (I conceive) is, to whom is the pro
noun, and consequently the verb e£. to be referred ? To the more
remote antecedent b Qebs, of whom the «?wy. must be understood,
 :  r^i 
* Of these senses examples are adduced by the Commentators, to
which I add others of the third signification from Liban. Orat. 772.
avavhtpas Kat rbv vovv els eavrbv trvXXeZ,dpevos, where there is a si
milar confusion of two phrases Oraculum Delph. ap. Suid. Aioye-
vns vf/\pas aiaxpds KaraKavaerat opyrjs. Orac. Syb. p. 33. Galei.
" K' ov BeXer eKyrf^ai koi owippova irpos vovv eXBe'iv. See also Jo
seph. 1036, 4. and Cebes p. 16. The Commentators adduce no
example of a confusion of the two metaphors ; which, however, is
not unfrequent in St. Paul. See Heb. 3, 13.

318 2 TIMOTHY, CHAP. II. III.
say most antients and many moderns, as H. Steph., Kypke, Mi
chaelis, and Menoch. This interpretation seems to have arisen
from their stumbling at the doctrine supposed to be involved in the
words. So Camerar. : " Dictu sane est horribile." But 1 appre
hend that as the ei,. must have reference to the same noun as irayi-
bos ; and as that is also connected with tov AtafioXov, so must this.
And in this the antients and most eminent moderns, as E. V.,
Grot., Rosenm., Heinr., Wets., and Jaspis agree. As to the doc
trine, there is nothing in it more horrible than what is elsewhere
found in the New Testament, of the influence of the Devil in en
tangling men in error, keeping them so, and lulling them in the
deep sleep of ignorance and security, etc. As to the avrou and
eKelvov, as used of the same, this is a common variation, on which
see Scultet ap. Crit. Sacr.*

CHAP. III.
Verse 1. With this and the following verse com
pare 1 Tim. c. 4. 'Ev icrydrais Tj'ppaiy. So 1 Tim.
4, 1. "e'v uo-Tego?y Kaipois, where see the note, to which
I add a passage from JEschyl. Ag. 1656. Blomf. e'v
ua-repaio-iv Tjpgaiy, where the learned Editor com
pares Soph. CEd. Col. 641. ev ucrrepw %pww. He
might have added that the phrase often occurs, and
in this sense, (namely, at some future time,) in Thu
cyd. 'Evo-TTjVovTai, will be at hand, arrive. So 2 Thess.
2, 2. toy oti eveo-TrjKev tj' Tj'ppa tou Kugi'ou. Sometimes
avjo-T. is used nearly in the same sense. XaAes-ol is
explained by Theophyl. irdvu irov-^pol. And he ob-
* I must not omit to mention a method of interpretation, origi
nally proposed by Beza, Hamm , and Wells, and since adopted by
Slade and Valpy, by which the av-nv is referred to biajioXov, and
the eKelvov to 6 Qebs. The passage is thus construed and inter
preted: Kai eiwypnpevoi vrr' avrov, dvavi\^/watv eK rfjs rov bta/36Xov
irayihos els rb eKeivov BeXnpa, " that they may recover themselves
to his will out of the snare of the Devil, who have been taken cap
tive by him." But the scholarship of these Commentators might
have shown them that so violent a construction is utterly inadmis
sible j and their good sense ought to have suggested to them how
little necessary it was to resort to any such device.
Wets, ingeniously paraphrases the whole thus : " Capti a servo
sive ministro Evangelia, Luc. 5, 10, ut serventur et faciant volunta-
tem Dei. Heb. 13, 21. Ex laqueis diaboli, in quibus perituri erant,
extricantur a servo Domini, et transferuntur in alium statum, ut
voluntatem Dei deinceps faciant."

2 TIMOTHY, CHAP. III. 319
serves that this is a popular idiom. The Commen
tators compare the Latin gravissima et formidolosa
tempora. See Heinr.
2 — 3. e(rovTaj yap oi dvQqwiroi, &c.
Here is a avvaBpoirrpbs similar to that of Auct. ad Herenn. L. 4,
Cupidus, intemperans, impius in parentes, infestus in cognatos, in
superiores contumax, in pares fastidiosus, in inferiores crudelis.
The Apostle gives the reason why he had called those times xaXerroi.
He predicts that Christian virtue will degenerate, and piety be rare ;
for of Christians only he now speaks; and ecclesiastical history
shows how speedily the prediction wd! accomplished. (Grot, and
Rosenm.) Vitringa, in a very learned Dissert. Obs. Sacr. L. 4.,
proves that there was a great alteration in the face of the Christian
Church between the time of Nero and Trajan, within which period
he apprehends great numbers of professors to have departed from
the strictness of Christian morals, as well as the purity of the faith.
QiXavToi. This is properly a vox media, but, like our selfish, was
generally used in malum partem, to signify rapacious, avaricious,
and unfeeling. See Aristot. de Rep. 2, 5. and Nicomach. 9, 8. cited
by Wets. To which I add Eurip. Med. 85. ws 7ras ns avrbv rwv
JreXas pSXXov iptXe't. Joseph. 116', 43. bid r.b ipvcret iravras etvai <f>i-
Xavroiis, and 201, 31. ehf)Xov (scil. 6 Gcos) rrjv dvBpwirivwv cpva-iv
avroiptXavrov ovaav.
The (piXdpyvpoi and dXaSoves require no explanation. (See
Schleus.) But as selfishness and avarice are closely united, so, I
think, the Apostle meant to join dXdSoves with them, in order to
form a group ; for it seems to denote ostentation of wealth and
grandeur; and certain it is that the same grovelling spirit that excites
men to scrape together riches, heedless of the ruin of others, impels
them to gratify their vanity by insulting those who have not equal
wealth. So that ostentation, whatever shape it may assume, has
ever its root in selfishness and avarice. The next word, vrrepntpdyoi,
is nearly alied to dXai., and seems to form part of the same group.
BXdcrtpripoi, " in Deum nempe," says Rosenm. And so Theoph.,
who thinks there is a climax, and also Grot. But it would (I
think) be nearer the truth to say in homines. See Scultet. and 1
Tim. 6, 4.
The next terms, yoveviriv drretBe'is, d^apioroi, avomoi, atrropyoi,
and aarrovbot, seem to form another group. For, as Theophyl. ob
serves, he that is disobedient to parents, will be ungrateful to others.
And he that is such, is dvoaios, because rr)v otriav Kai rb bfeiXopevov
aBerei. He will also be daropyos, for whom will he feel atfection for
if he rejects his benefactor. He will also be dairovbos, for whom
will he keep covenant with, if not his parent and benefactor ?
But tbe aaropyos seems rather to represent that want of natural
affection reciprocally between parents and children, and between
near relations, which we find by the Classical writers was so preva
lent in that most corrupt age. Josephus often adverts to it ; and
also Appian and the other Historians : not to mention the Satirists,

320 1 TIMOTHY, CHAP. III.
as Juveval, and Homer, and Thucyd. 3, 81, gives a specimen of the
surpassing brutality in the Peloponnesian war, Kat yap irdrnp iralba
awiKTetve. I would compare Apoll. Tyaen. Ep. 56. where he says of
the Sardinians, vp~iv he dairovba Kai uicr)pvKTa Kai apelXtKra en re
dviepa (I would read dv'iapa) koi dBea, rd wpbs yove~is irpos reKva,
rd irpos tjiiXovs avyyevels ipvXeras. When they are said to be devoid
of this, it is not meant that they never had it, but that they had
divested themselves of it, or suppressed it, or act in opposition to it.
Aia/3oXot, calumniators. For by calumniating the good, they try
to bring all down to their own level, as the best medicine for self-
reproach. 'AKpareis and livijpepot Seem associated. So Doddr. : " intem
perate in their pleasures, fierce in their resentments." These terms,
however, seem meant to denote that state of brutishness in both
these respects, which is seen in the fierce tenants of the forest. 'A<j>i-
XdyaBoi is well rendered by Doddr. . " destitute of all love of good
ness :" though this lingers latest in the heart of all the good feelings
implanted there by the Creator. Upohbrai. Here there may be a
climax ; since treachery has ever been considered as one of the most
odious of vices. As this term comes after diptXdyadot, it may mean
" betraying the good," namely, their fellow Christians, as did Judas.
So Theophyl. and GEcumen. supply ftXtas Kai eratpias.
4. irpoirerels, reru<pcofxevoi, <£iAtjSovoi piAAov tj (JSiAo'-
ueoi. There is a difficulty respecting these words
which the Commentators (prudently enough) for
bear to touch on. It is this. In the preceding there
is a perceptible climax. But here are epithets
far weaker than the preceding. Now this, I think,
may be accounted for by supposing the Apostle in
tended these words as a separate clause, and meant
by this epilogus to characterize what would be the
leading traits in professed Christians (for that
seems to be what is meant by (piAo'Seoi), namely, a
restless, heady, headlong, rash, reckless, vain, con
ceited spirit, and an ungovernable thirst for sensual
gratifications. Considering the dissoluteness of the
manners of that age, the last trait can require no
illustration : and as to the second, it is nearly allied
to the aAa^o'vey and uirepf)<pavoi. The first is not so
easily accounted for. But those who have atten
tively studied the historical records of those miser
able times will admit that this was one of the most
distinguishing traits of the people. Many passages
proving and illustrating this I remember to have read
in Josephus, Appian, Dio Cass, and others. Such

2 TIMOTHY, CHAP. III. 321
it is that Thucyd., in an inimitably fine description
of the manners of the Greeks in the Peloponnesian
war, calls the rb eprAij'KTtoy o|u, which the Scholiast
explains by pxvitoStoy. This and the To'Tip* aAoyio-Toy,
the Historian says, were then alone accounted
bravery. Now as human nature (corrupt alas !) is
the same in every age, it is no wonder that there
should be many striking points of resemblance.
Thus Theodoret says, that the description exactlv
corresponded to the manners of his own age ; for,
says he, toutojv KaKwv ir/\-r)pf)s b yfxerepos 3<oy, Kai rb rrjs
euVe/3eiay irepiKelfxevoi irpocryjrjfxa, rb TTjy irovrjplas tiid rwv
egywv KaTao"Keua§opv eiotoAov e patriypi) prroi yao avTi
cpiAoQewv yeyo'vapv, Kai Ttov irahwv acriragdfj.eo'a ttjv Sou-
Aei'av. The term in question is well explained by
Jaspis thus : " IIpo7reTeTy sunt homines, qui stimulis
affectuum exagitati cseco impetu prsecipites ad om
nia feruntur, quae ipsorum pravis blandiantur cupi-
ditatibus et studiis, leges divinas pariter atque hu-
manas susque deque habent et omnia hac de re sibi
licita putant. Ab hujus vitii trunco multi rami pro-
pullulant." With the elegant paronomasia at <j5iAtj8. and 4>iAo'-
ueoi. Wets, compares Demoph. (J5iAtj'8ovov Kai $>iAo'Seov
tov aoTov aSovaTov eo-Ti, and Philo 145, 11. (piATj'Sovov
Kai cpiAoirdQr) fxaXKov tjv <piAo'Qeov.
5. eyjivres fxor^wcriv euVe3ei'ay, ttjv Se tiuvafj.iv aurfjs
rJpvTjpjvor M6p<pwcns denotes the outward appear
ance, dress, countenance, manners, voice, &c. ; and
so it is here taken by the Commentators. But such the
persons above described would hardly have. It ra
ther stands here for fxoptpt), which term often denotes
a mere form, as opposed to reality, and denotes the
external forms of Christianity (such as profession of
its doctrines, and occasional attendance on divine
worship), as opposed to internal and genuine piety.
So Philo. 340, 14. (referred to by Loesn.) Kai vuv eio-j
Tivey Ttov €7ripgd5a^o'vTtov ttjv euo-e/3ei'av. Rosenm.
compares Tit. 1, 16. ®ebv opyouViv eiSevai, To?y Se
epyoiy dpvoovTai. And he observes, that the Su'vapv
VOL. VIII. Y

V

322 2 TIMOTHY, CHAP. III.
TTjy euo-e/3ei'ay stands for real piety, as being the veopa
eu'o-e/3ej'ay 'HgVTjpvoj, caring not for, neglecting.
The Apostle then adds, Kai TouVouy dirorpeirau,
where Heinr. renders the Kai ergo. But it may have
the usual sense, as referring to the heretical teachers
and others, whom the Apostle had admonished
Timothy to avoid. The TouVouy is for ToiouVouy : a use
often to be found in Thucyd. and the best Classical
writers. 6. eK rourwv — dfxaprlais. The Apostle now enters
into a more particular discussion of the above ; for
ver. 6 and 7 seem parenthetical. Oi e'vSu'vovTey r. o.
This is supposed to be a metaphor taken from ser
pents ; as Horn. II. y. eSu. where the Schol. explains
uTreio-TjAfle. So that the term may be best rendered
wind their way into, wriggle themselves into. Though
the E. V- creep, and the Version of Doddr. insinuate
are proper enough. No so that of Mackn., go, by
which the spirit of the metaphor evaporates. Thus
Theophyl. says it marks the rb dvacryuvrbv, to aveAeu-
Qepov, Ka) KoAaKiKov, Kai awaTTjy yefxov. For an example
of evS. for eio-S. Rosenm. refers to a passage of Aris
tophanes. I would add Athen. 254 d. Ko'AaKey elo-i —
eiy ouv aKaKov dvQpcoirou rpoirov EI<rSuy eKatrroy, eVoi'ei Ka-
flj'pvoy. 6. alpflxaAtoTeuWey. Rosenm. refers to Rom. 16,
18. But (as Theophyl. observes) this denotes more
than i^airarwvres ; the notion of al^pcAtoT. (which is
similar to our vulgar phrase, lead by the nose), sup
posing subjection for some end on the part of the
subjector. The diminutive yuvaiKapia implies (as
often) contempt. Xeo-wp. Heinr. compares Is. 1, 4. ;
and Rosenm., Sallust : " flagitiis coopertis." "Ayetr-
0ai and other words of cognate sense are often used
of the being enslaved to vice.
As to the persons here meant, I assent to Doddr. that they were
not Jews, but false Christian teachers. Whether the Romish Monks
of the dark ages be meant (as some say), is uncertain. There are
strong points of resemblance. And yet, long before the middle ages,
we find this adverted to. So Irenaeus ap Wets. ; pdXitrra irepl yvva'i-
Kas daxoXe'irai, Kai rovrov rds eiiirapvtpovs Kai irepiiroptpvpovs Kai 7rXov-

2 TIMOTHY, CHAP. III. 323
otwrdrovs. The same things, too, are proved of the Pharisees. Thus
Joseph. 753, 35. Kai ydp r)v popiov n '\ovbatwv (scil. Pharisaei) e?'
aKpipwai peya ippovovv rov irarptov vopov' ois, xalPelv ro Qetov
irpboroi oh pkvwv, virrJKro h yvvaiKwyins. See also 1003, 36. In
deed this is true of every age. So Less in a Dissert, on this passage,
cited by Heinr. ; " Veteratores istius modi plerumque varium et
mutabile semper fceminam adoriri : hujus conscientiae pro lubitu
imperai'e : ejusque ope familias regere integrasque respublicas,
historia docet aeque ac nostri temporis experientia." And Jerome
(cited by Menoch. and Tiren.) Says that all heresies have begun to
he propagated by means of women. Certainly the words have been
verified of religionists whose opinions differed in toto from those of
the Romanists.
6. dyofxeva eVjoup'aiy. The eViQup'ai are usually in
terpreted vices and sins of every kind, especially
carnal lusts, in which Less and Heinr. think these
false teachers indulged them, in order to make them
subservient to their own purposes of every kind.
But perhaps this may be more than the Apostle
meant ; since it is little agreeable to what follows.
It rather seems to mean strong passions and feel
ings. Now it is well known how the exquisite sen
sibility of the fairer (and I may add better) sex has
been, in every age, artfully worked upon by such
hypocrites. 7. irdvrore ptvSavovTa — Suvapva. If the sense
assigned to the foregoing be true, this admit of easy
explanation. For by such weak persons, and from
such ill informed and crafty teachers truth could
never be attained ; much less that practical use of it
which is of most importance. Heinr. (probably
enough) thinks this applies chiefly to rich elderly
women, who, after having past a life of sin, wished
to attain something that should allay the stings of
conscience, and reconcile them to themselves.
8. ov rpoirov — MtouVeT. These were Egyptian ma
gicians who, as we learn from the Rabbinical writ
ings (from whence St. Paul derived the intelligence)
and some Gentile philosophers, Numinius, Arche-
laus, and Pliny, were priests at Memphis, and were
among those who opposed their magic tricks to the
y- 2

324 2 TIMOTHY, CHAP. III.
miracles of Moses. "Av&gwiroi — irlcmv. Compare
1 Tim. 6, 5.
9. a'AA' ou 7rpoKo\}/ouo-iv — iyevero. So supra, 2, 16.
eVi irAelov ydp irpoKo^/oucriv dcrefielas. The phrases are
the same, though not the persons. 'E?n n-Ae?ov,
" very far." So Theodoret : fxeyjpi ttoAAou. "Avoia,
" ignorance and imposture." See 1 Tim. 1,13.
10. o-u tie — uirofxovj}. The connection is obscure,
and has been variously traced. The most natural
mode may be (with Heinr.) to take the Se as an
adversative ; q. d. " Thou (on the contrary)," &c.
The Apostle, however, makes this eulogium intro
ductory to an admonition to constancy and greater
zeal in defence of religion ; q. d. "Thou who hast
fully known — do thou continue'," &c. (ver. 14.) On
xaoaK. see the note on 1 Tim. 4, 6. The fxou (as
Heinr. observes, is emphatic. 'AytoyTj, manner of
life, dvao-pocprj ; a signification common in the Classi
cal writers. JJ^nSecrei scope and purpose. So the Vulg.
propositum ; and Theophyl., ira^a<rri)fxaTi TTjy -tyuyfis.
Wets, compares Plin. Pan. Traj. 91. ita congruens
tenor vitae, ita una eademque ratio propositi postu-
labat. nio-Tei, sincerity and fidelity \ 'Aydirr), love
to Christians, nay, even Pagans. The terms [xaK-
poQup'a and uirofxovjj, are by Heinr. united; and dydirj)
being placed between, is interpreted of love to per
secutors. But this is harsh. It should rather seem
that pucgofl. refers to what he is to bear with from
his brethren (and so, I find, Theophyl.) ; uirofxovy, to
the persecution to be endured from Jews and Pa
gans : on which latter particular he enlarges in the
next verse.
11. ToTy SitoypTy, ToTy TraBrjfxacriv. These words are
put in apposition, and require something to be sup
plied; q. d. "(which I was called upon to endure in)
the persecutions," &c. See Acts 13, 14, 45, & 50.
19, 1 — 6. Kai, and yet.
12. Kai 7ravTey Se — Siai^Tjo-ovTai. " (Nay) and all,"
&c. EI 6eAovTey euVej3toy $j}v is for oi euVe/3ouvTey. And
eu'o-. lj}v iv X. I. signifies, " live with piety suitable

2 TIMOTHY, CHAP. III. S25
to the Christian faith, holily, righteously, and godly."
I would compare Nicephorus, 46 a. tous Kara ©eov gj}v
aipoufxivous. MostrecentCommentators,asLess, Heinr.
&c, think the Sito^oTjV. is solely to be interpreted
of those times of bitter persecution when the " little
flock" was surrounded with countless multitudes of
Jews and Gentiles. But this is an unwarrantable
refinement; since it is, more or less, true of every
age, especially when the good and evil principles
are brought into collision with each other ; the cor
ruption of our nature always supplying matter. Be
sides, as Theophyl. observes, by the t)iwyfx. may be
included oAtyeiy and oSuvaiy, which the righteous are
called upon to bear, ireiparypiov yap ecrriv b 0/oy too
avdpwirou, Kara rbv Iojj3, Kai 6 ttjv crrevrjv oSeo'tov, e£f
avayKTjy 9Ai'3eTai.
13. 7rovTjpoi Se dvQpwiroi — irkavwfxevoi. Toys, like
:rAavoy and dbraTetov, signifies a juggler, or, in a ge
neral way, an impostor or deceiver : a fit appellation
for the false teachers just mentioned. npoKo\f/ou<riv
eVi to ^eTpov, " they will go from bad to worse ;"
since nemo repente fit turpissimus. nAavaWey k. it.
" deceiving their devotees, and being themselves
deceived by other teachers whom they follow." So
most Commentators (as Rosenm.) explain. But
there is something unsatisfactory in the latter part
of this exposition. The scope of the Apostle (which
has been little attended to) is this. In the former
verse he speaks for the warning and, in some mea
sure, the comfort of all true Christians of all ages.
In the present verse he further speaks for their com
fort, by checking that spirit of murmuring, which
even the righteous (as David) are too apt to fall into,
on comparing their own afflictions with the seeming
happiness of the wicked. To which the answer is,
that this world is a scene of trial ; and, moreover,
that the wicked do in reality deceive themselves,
when they deceive others, and will suffer what they
inflict. This view of the sense is supported by the

326 2 TIMOTHY, CHAP. III.
authority of Chrys., Theophyl., and CEcumen., and
has been adopted by Heinr.
There is a neat paronomasia in 7rAavtovTey Kai nrAa-
vto'pvoi, of which Wets adduces- several examples-
in decipere and decipi. Rosenm. compares Julian :
TjVaTTjpvoy cbraTa. To which I add Liban. Ep. 1182.
¦t)irar.i)fxevos aurbs i^dirara, and Porph. in Vita Plohn.
c. 15,. 7roAAoyy i^r)irdrav ko.) aura) TjVaTTjpvoi, But
this paronomasia was aimed at in other verbs as well
as. cbraT.
14. cru tie pve ev oTy ep*9ey Kai eTno-Tto'orjy., The
Apostle follows up his censure of the false teachers
by a noble epilogus, ver. 14. — fin. Compare 1 Tim.
4, 16. Ae, on the contrary. Grot, observes, that
ko) iiricr.rco&rjs is for eiricrr., by syllepsis. It is well
rendered by Heinr. : " quae certissime et in firmam
fuam persuasionem edoctus es." 'Eiricrr. is a stronger
term than eptQey. So Hesych. : iirAr)pw$opf)dii). And
Theophyl- explains:it: fxerd irAypoQoplas e/xaBes- And:
he observes that there were two reasons, given why
he should hold them firmly. I. As having learned:
them from Paul, nay (through his medium), from
Christ himself. 2. That they, were not to him a
thing of yesterday, but learned by him from a child,
and: rooted; in him. Rosenm. thinks the Apostle;
means to allude to the communicating the pure milk
of the word, without admixtures of Gentile philo
sophy, or Jewish superstition : and Heinr., to his
disinterestedness. But it should rather seem, that he-
refers to himself as a divine legate, and endued with,
all the qualifications fitted for imparting religious
knowledge. 15. Kai oti, dirb $pe<fjouy rd iepa ypdjxfxara oJSay.,
There is here (I think) no anacoluthon*, as some sup
pose. The ei'Stoy must be repeated, but with a slight
accommodation of sense, namely, mindful. 'Iega-
yp:d[xfxa.ra, " the Scriptures of the Old Testament."
By this and similar names they are called; by. Joseph.,
Philo, and others. See the note on Joh. 7, 15. and
Wets, in loc. 'Airb 0pe<pouy, " from a boy." So e'K

2 TIMOTHY, CHAP. III. 327
rraiSoy and other phrases. That this instruction
commenced at a very early period, nay, even at the
age of five, we learn from the authority of Joseph.,
Philo, and the Rabbins. "Zocplo-ai D3H, instruct. So
Schol. on Aristoph. Nub. 330. (cited by Wets.)
o"od)io"Tay Touy 8iSao~KaAouy vo'ei toy Touy aAAooy trotyi-
£ovTay. Eiy crwrrjplav, " i. e. (says Theophyl.) not in
deceits, sophisms, and logomachias, which would be
eiy a7rtoAeiav." The words Sia Trlcrrews TTjy ev X. I.
must be closely connected with o-toTTjpiav. So Theo
phyl. : Trolav ; ou ttjv Si' epywv, ou ttjv tiid /Xoywv, aAAa
ttjv Sia irlo-rews I. X. 'OSTjyoueri yap ai ayjaj ypacfia! tov
av9gto7rov eiy rb iricrreucrai XgioTto, crwrr\plav irepiiroiouvri.
Wets, paraphrases thus : " Libros V. T. nosti, qui
te possunt ducere ad salutem, si jungas doctrinam
Christi, ad quam prophetiag in illis contentae te du-
cunt." That is, " they instruct in the business of
salvation to be effected by faith in Christ," i. e. by
the Christian religion. For, as Rosenm. observes,
the prophecies and the whole economy of the Old
Testament tend to Christ, whom they prove to have
been Jesus ; the end of the law is Christ, the scope
and sum of Scripture : wherefore our Lord and the
Apostles often show the close connection of the new
religion with the Old Testament. See Joh. 5, 39.
Acts 17, 2 & 3. 18, 28. 28, 33. Their other uses
are touched on in the next verse.
16. 7rao-a ypa<pTj — SiKaioo-ov>).
On the construction, and, in some degree, the sense of these words,
there has been no little difference of opinion. That an ean must
be supplied, is obvious ; but on the place where it is to be intro
duced interpreters are not agreed. The antients almost universally,
and the moderns up to the time of Camerar. and Grot., and most
since, insert it between ypatpr/ and Beoirvevarbs. This, however,
did not satisfy even some antients, who (as I find from Theophyl.)
objected, " What, is all Scripture, that of the Greek Classics too,
divinely inspired ? No." To make the sense complete, they there
fore put a comma after Beoirv. Thus the sense will be : " All
inspired Scripture is also profitable." And this is adopted by Theo
doret, who remarks : Tj) biopiapw xPVa^evos direKpive rd rrjs
avBpwitivns trotpias avyypappara. Theophyl., however, acutely re
moves the objection thus : "~Ehet be avrovs avvethe~tv, on eiirwv dvw
repw, rd iepd ypdppara olhas, Xeyei vvv, on rraaa ypdipv' iroia ;

328 2 TIMOTHY, CHAP. III.
irept i/S bieXiyero, irepi t)s elirev, on lepa' iraaa ovv i/ TOiaiiTrj, Beoir-
revaros Kat wtpeXtpos, wpbs irdvra, &C. Yet all the most eminent
critics, from Camer. down to Heinr. and Jaspis, adopt the con
struction of Theodoret, which is also supported by the authority of
the Syr. and Vulg. (and also by the Pseudo Phocylid.) : Tfjs be
Beoirvevcrrov aoipias Xbyos eanv dpiaros. But though the sense
may not be materially different, yet I see not how the kui will per
mit this : for to take it with Camerar., as put airnTtKws, is very
harsh. As a proof of which the Kai is omitted by Clem. Alex.,
Theod. Mops., and other Fathers (see Griesb.), who adopt the in
terpretation in question. And " to make surety more sure," they
bring in ovaa. But this putting in and putting out, without the
authority of a single MS. (for as to Versions, they are no evidence)
is most unwarrantable. It has been shown by Wolf, Gusset, and
others ap. Wolf, that the Kai admits of no tolerable exposition, ex
cept upon the common interpretation, which was satisfactorily
established by Athanasius andChrysostoin ; and in this, as the con
struction requires it, the context admits it, and the sense it yields is
more determinate (for the other is but a left-handed mode), I must
finally acquiesce.
On the exact sense in which the inspiration is to be understood
this is no fit place to treat. Suffice it to say. that without contend
ing for the plenary inspiration of every portion of the Old Testament
(i. e. to the suggestion of the thoughts and words), yet we must
suppose that such a degree of divine aid was afforded, as was neces
sary to accomplish the purposes intended, and secure the writer
from any error of consequence : otherwise it could not be depended
on for the purposes here suggested.
The bihaaKaXiav and eXey^w are considered by Heinr. as forming
an hendiadis. But they are better kept separately ; the former
signifying, " teaching us the truth, true religion ;" the latter, "con
viction of the opposite error." So Theophyl. ; bibdrrKovira e'in he~i
pa&eiv, Kai el eXeyfat bet rd \pevhrj. The irpos krravdpBwutv signifies,
" for reformation of irregularities in practice." So Polyb. p, 50.
(cited by Wets.) 7rpcis etravopBwariv rod dvBpwrrwv fiiou. With re
spect to the 7rpos iraibeiav rr/v ev hiKatoovvn, it is considered by
Theophyl. and Heinr. as synonymous with eiravopB. But this is
destroying the antithesis. For as wpbs btbaaK. and irpos eXeyvov
are opposed, so, I conceive, are irpbs eiravop<p. and irpbs iratb. ; the
foimer teaching them how to " cease to do evil," the latter how to
" learn to do well ;" and having begun with the former, they may
proceed with the latter, " going on from strength to strength," &c.
17- »W apTioy — e'|TjpTio-pvoy, " So that (by such
aids) the man of God, the teacher of the Gospel (as
1 Tim. 6, 11.), may be complete." SoEtymol. (cited
by Wets.) : dprws cri)fxalvei rbv uyirj Ka) ireir/\r)pwfj.evov.
The words following, irpbs — e^TjpT. are exegetical of
dpnos. The sense is : " thoroughly furnished with

2 TIMOTHY, CHAP. III. IV. 329
all that is necessary for his Evangelical office." So
KaTTjpTio-pvoy, in Luke 6, 40. And in this sense the
word often occurs in Thucyd. As to the reading
e^TjpT., it is ex emendatione. It is plain that a know
ledge of the doctrines of the Christian revelation
is supposed, as well as that of the Old Testament ;
otherwise no Christian can be dpnos : and indeed
this is hinted at supra ver. 15. By 7rav epyov dyahbv
is meant every duty of a good minister.

CHAP. IV.
Ver. 1. On this statement of the means necessary
for making the man of God or teacher complete for
his good work, the Apostle engrafts an earnest exhor
tation to the perpetual and zealous use of them. It
is truly observed by Heinr. : " Si in quo alio loco,
ita profecto in hoc cernitur quam apertissime, quam
intimo ex animi integerrimi et religionis verse stu-
diosissimi recessu hasc promanaverint."
Aiafj.aprupofj.ai ivoiriov rou ®eou, " I conjure and
charge thee." See 1 Tim. 5, 21. Here, however,
the clause tou pAAovToy — aurou is added, in order
not merely to express the majesty of Christ (as Ro
senm. says), but also to suggest the strict and solemn
account which Timothy must have then to give of
his stewardship, and withal, by the ttjv /3ao-iAei'av,
the glorious reward of fidelity. For I cannot agree
with Rosenm. and Heinr., who (after the Syr.) sup
poses an hendiadis at Kara ttjv iiri^avelav and Kai ttjv
fiao-iAei'av aurou. The latter clause must be kept
separate ; and the sense is simply, " when he will
establish his kingdom," i. e. (as Benson well ex
plains) his kingdom of glory, when all things shall
be subjected to God, even the Father, and which
will commence from the day of judgment. His
kingdom does indeed at present exist-: but that is
his mediatorial one, meant to bring all things in sub
jection to his Father.

330 . 2 TIMOTHY, CHAP. IV.
Kara, at ; a somewhat rare sense, yet found in
the Classical writers.
2. KTj'pu£ov tov Aoyov, " Preach therefore the Gospel
(constantly and firmly)." This exhortation the timi
dity of Timothy needed. The Apostle now shows
how it must be preached. 'EirlcrrijOi euKaipws, aKalpws,
" Ply your work vigorously." For icpicrr. is properly
used of sedulous labour, by which we incumbimus.
See Raphel in loc. With respect to euKalpws, aKalgws
(which form a neat paranomasia and perhaps pro
verbial expression, denoting 7ravTi rpoirw, of which
the Commentators adduce some examples), it is
agreed by the best antient and modern Commenta
tors, that they must be understood of Timothy, not
of the people. So Theophyl. (from Chrys.) : pj
eo-rcctroi Kaipbs copicrfxevos, aAAa Kai euKalows, rourecrriv, iv
e\p-i)Vj), ev aSej'a, Kai eV eKKAijcrlas eov' aAAa Kai dmipws,
rourecrriv, iv KivSovoiy eov, Ka) e£w rrjs eKKATjcri'ay, AaAeJ Kai
KTj'puTTe. See also Benson and Heinr. 'AKalpws may
also signify, " even when it is inconvenient to your
self." For opportunity, or the contrary, as regards
his people, no prudent pastor will overlook. Yet he
will not. fail to do his duty, even when it may be
thought by some done aKaiptoy. So Seneca, Ep. 121.
Virtutes exhortabor, et vitia converberabo ; licet
aliquis nimium immoderatumque in hac parte me
judicet, non desistam.
2. eAey^ov, eViTi'po-ov. Benson renders this : "con
fute the erroneous, reprove the wicked." But the
eA. rather means, convict, convince them qf sin, smite
their consciences. It is a stronger term than eViTip,
and may denote open objurgation ; the other, private
reproof. nagaKaAeo-ov. As the eA. and eViT. regard1
the erring, so this refers to those who have learnt to
do well, and are faithfully striving to perform their
duty. These, then^ he is to exhort to continue in the
right path. The next words show the mode in which
this is to be done, where I cannot, with Heinr., take
tiitiayf) to mean the studium alios docendi, but in the

2 TIMOTHY, CHAP. IV. 331
usual sense of instruction. Rosenm. considers the
words. p^Kgo&up'a ko! tiitiayf) as an hendiadis for ev
Trdcrj) ti&dyj) ptK^soQupp. But this is unnecessary.
It should seem that Kai tiitiayf, is put for Si'Sa^ov.
And so (I think) the antients took it. The ev ptKpo-
9upaisvby the antients and most moderns-, referred1
to all the preceding. And Benson remarks that St.
Paul never mentions patience when he puts Tituson
reproving. Nor can I think that he does so with'
respect to Timothy ; since there seems something in
congruous. The expression should seem to be
meant only for the duty immediately preceding,
namely, exhortation : and even Theophyl. acknow
ledges that it is there by far the most requisite;,
Now as. Kai SiSa^yj is put for Kai Si'Sa^ov, so the ev pw
poQup'a may refer to that also ; and assuredly there
is need enough of patience in the exercise of both
these duties ; and if the Apostle does not mention-
fxaKpoQufxla in a similar exhortation to Titus, it might
be from the difference in temper of the two,, or dif
ference in circumstances, or both.
Rosenm. compares Plut. de Liberor. educ. (speak
ing of judicious parents) : SiSao-KovTay, a7reiAouvTay,N
Seopvouy, o-up3ouAeuovTay. Seneca L, 14. de Ira :
Corrigendus.est qui peccat, et admonitione, et vi, et
molliter, et aspere. Gell. 5, 1 . (of a philosopher) :
Quum hortatur, monet, suadet, objurgat.
3. eo-Tai ydp — avefovTaj. Whitby and Benson
connect thus : " Be instant now, and speedily ; for
the time will come," &e, So Theophyl. : too-Te 7rplv
tj irqayrfKio-^vai aurous ir,poKar.lAafie. 1 should prefer
the following mode: "And need enough is there
of these other ministerial qualifications ; for," &e.
3, &rrai ydp Kaipoy. The context requires- us to
take this of time which should* ere- long, arrive
(another hint, Benson observes, of the introduction
of the grand apostacy). Wets, compares the tempus
vfiniet or erit of Virgil.
3. uyiaivou'o-Tjy SiSWKaAi'ay. See 1 Tim. 1, 10: and
2 Tim. 1, 13. Ouk ave£ovTai, " will not endure."

332 2 TIMOTHY, CHAP. TV.
Benson here remarks that that is sound doctrine
which promotes a holy life. I can more readily
accede to his following position, that it is the love of
vice which renders men averse to sound doctrine,
and puts them upon following such teachers as will
gratify their humours and inclinations ; and please
their ears or fancies, without attacking and con
demning their opinions or their vices. Mackn. illus
trates the grand apostacy, especially as it relates to
Popery. The generality of people (he says) nau
seated the wholesome doctrines of true piety and
sound morality, and only heeded the superstitions
which encouraged them in their sins. Rosenm. com
pares Isocrat. ad Demonic. : robs irAelcrrous euprjeropv,
too"7reg tojv cririwv, ToTy TjSio~TOjy p*AAov tj Toiy uyiaivoTa-
Toiy yalpovras.
3. Kara rds eVioup'ay rds ISi'ay iaurdis iiritrwpeu-
croucri. Commentators are not agreed whether the clause Kara rds kirtBv-
plas is to be taken with eiricrwp., or with bihacrKaXovs. The latter
opinion is supported by the antients, and, of the moderns, by Est.,
Doddr., Benson, and most recent Commentators, as Rosenm. and
Heinr. The former method is adopted by almost all the early mo
derns, and seems to yield a sense more natural and agreeable to the
context. The other requires a harsh transposition, and also the
subaudition of some participle ; whereas, on the former mode of in
terpretation, the same sense is attained, but in a less violent way.
With respect to eriBvp., it may be taken as supra, 3, 6., where see
the note. The sense is : " consulting only their own passions,
whims, and fancies."
The kiriawpevovot hints (Heinr. observes) that the number would
be considered more than the merit. It is (I think) more correct to
say that it implies contempt, and supposes that there will be no want
of persons istius farina*
The following, KvnBopevoi rrjv aKorjv, is exegetical of the einBv-
plas. It is an elegant phrase, of which Wets, adduces several ex
amples, to which I add a passage more important than them all,
* It is strange that the Commentators, whoso minutely compare
these marks of the apostacy with the Popish corruptions, should have
failed to notice how strong a resemblance the heaps of teachers here
mentioned bear to the actual state of the Romish Hierarchy, which
in Spain, Portugal, &c. is far more numerous than the spiritual
wants of the people can possibly require, or, indeed, is consistent
with pure morals.

2 TIMOTHY, CHAP. IV. 333
and which, as treating of Christian teachers, and coming from the
Emperor Julian after the apostacy had commenced, is very curious.
Epist. p. 333. Edit. Princ. bvvdpevoi ras aKods vpwv Kvntrrtwirai —
iKavws irapr/pvBfirrairBai. See also, on this subject, some beautiful
reflections of Philo Jud. 170 d. 207 & 406 b. The sense is plainly
this : " seeking to have their ears tickled with something, especially
addressed to the passions, flattering their virtues, dealing gently
with their vices, and thus lulling them in a fond security."
4. Kai cbro — eKTpa7rvj'o-ovTai. The aKOTjv is here
again puf for the ears ; as Luke 7j L arid Acts 17,
29. The sentiment here 'is nearly the same with
that of the preceding TTjy uyiaivouo-Tjy SiSao-KaAi'ay ouk
ave^ovTai. 'Kir) robs pflouy eKTgajnjo-ovTai, " they
will turn to fables." The term p9oy is happily in
troduced ; since it hints both at the false nature of
the doctrines, and the mythic, story-telling, trifling
nature of the discourses ; such being ever employed
ad captandum.* So Isocrat. (cited by Rosenm.):
SeT robs OouAopvouy tj Troielv tj ypdcpetv ti Keyapicrfxevov
ToTy TroAAoTy, p Touy todieAipoTaTOuy tojv Aoyaiv §7)reiv
aAAa Touy p$toSeo-7raTouy. And I would compare a
sentiment of the Prince of Historians, 1, 21. toy
Aoyoyga<poi £uveb)ea~av iir) rb irpocraywyorepov rj) aKpodcrei
tj aATjoeo-Tepov, ovTa ave^eAeyKTa Kai Ta woAAa uirb
ypovou aurwv aTricrrws iir) rb fxuQwties eKveviKTjKoVa.'fr'
See also Pind. Olymp. 1. 44, 8.
It is remarkable the Commentators should not
have compared this point of similarity with the
method ever pursued by the mendicant Friars, at
least of the Romish Church ; though not confined to
them. Of this we have an illustrious example in
the celebrated Portuguese preacher, Vieyra. Nay,
from this mark of the apostacy even the Protestant
Church would not be found free. Intra Iliacos
muros peccatur et extra !
* In the same manner, the word was plainly taken by Theodoret,
who observes : roiavra be rd pvBwbr/ iratbevpara, r£p\piv ovk ovniriv
exovra. f It is singular that the Editors should not have seen that this
stroke (the e?rt to pvBwbes) is levelled against the good old story
teller of Halicarnassus, who, however, after all, delights our youth,
and instructs our age, and is the last work of the kind we lay by.

334 2 TIMOTHY, CHAP. IV.
5. tru tie VTj<pe — 7rATjgo<po'pTjo-ov. The whole passage,
in which from ch. 2, 14. he had exhorted Timothy to
avoid the pernicious examples of his age, Apostle
concludes with proposing to him his own example,
(Heinr.) On V7)<pe see 1 Thess. 5, 6. and the note. And on
KaKoir. see 2, 3. and the note. EuayyeAio-Tou. See
Acts 21, 8. and Eph. 4, 11. and the note. Heinr.
says, that Euseb. H. E. 5, 9- calls such SiaKo'voi 'A71-00--
to'aojv, Missionaries. Thus there is added ttjv SiaKo-
vi'av eou 7rAT)po<£>o'pTjo-ov, where SiaK. signifies an Ecclesi
astical ministry; and 7rATjpoc))op. is a stronger term
than 7rATj'ptoo-ov, and signifies fully accomplish.
6. iyw yap tj'Stj cririvtiofxai. The eyw is emphatical,
as was the <rb in the last verse ; q. d. " Do you fully
perform your evangelical duties ; nor expect any
further assistance and exhortations from me ; for I
(on my part) am already poured upon." Such is the
literal sense of cnrevtiofxai ; a figurative expression
for iiriQavdrios eip ; since the o-tovStj was poured out
on the victim just before the fatal blow. I would
compare Eurip. Orest. 1237. AaKpuoiy KaTao-7re'vSto 0-'.
HA. eyto S' o'/ktoio-i ye. This, then, designates his
belief that a violent death was close at hand, which
we know did really happen to him a very short time
afterwards ; and therefore the above interpretation
must be thought very striking, and probably true.
There is, however, some difference of opinion on the
force of the metaphor. Some think it signifies : " I
am being poured out unto God as a libation, to seal
my ministry with my blood." So Chrys., Theophyl.,
and CEcumen. Most recent Commentators think
that it only signifies, " My strength is wholly dis
solved and gone ;" as Ps. 22, 15. " I am poured out
like water/' And they refer to Phil. 2, 17. But
the passage of Phil, is not quite apposite ; and the
sense assigned is not so natural.
The words following are exegetical , " The time
of my dissolution or departure is at hand."
7. This image the Apostle follows up with ano-

2 TIMOTHY, CHAP. IV. • 335
t-her, derived (as often) e re agonistica ; on which
see the note on 1 Tim. 6, 12. 'Aytovi£e<r0aj is a depo
nent ; and in the preterite it signifies to accomplish
any combat. 'Aytovifeo-Sai rbv KaAov aytova, to fight
the glorious fight, seems to have been a proverbial
phrase for obtaining the victory and gaining a prize.*
On tov Spo'pv rereAeKa see Acts 20, 24. Ttjv tt'icttiv
TeTTj'pKa. Most Commentators, antient and modern,
explain ttjv irlcrriv, the Christian religion. Most re
cent ones, fidelity ; which indeed seems a preferable
sense, and includes the other ; q. d. " I have kept my
pledged faith to further the Christian religion."
This, too, is supported by the usage of the Classical
writers, from whom Wets, adduces examples, which,
in a doubtful case, should decide the point. See
also 1 Tim. 5, 12.
8. Aoittov, diroKeiral pj o TTjy SiKaiotruVTjy erricpavos.
See 1 Thess. 2, 19. and Col. 1, 5. Crowns and all
sorts of prizes held forth to conquerors were said dirn-
KeTo-Qai, because they were set apart as their due, and
ready for them. So Demophilus Similit. p. 615.
(cited by Wets.) ToTy pv o-TaSioSpopuonv e7ri tw Tep-
p*Ti rb ^ga0e?ov TTjy viKTjy — a7ro'KeiTai : and Hesych.^
diroKeirai, iroltxacrrai. I add Suid. : o-recpaviKovreAeo-fxa'
and Pind. Olymp. 10, 9- ad^ovoVaToy S' alvoy 'OAup
TriaviKaiy OuToy dyKeirai (for dvaKetrai). With the
o' TTjy SiKaioo-u'vrjy o-Ted>avoy I would compare Plut,
Symp. L. 3, 2, 1. o-*e<pavoy eua^ei'ay. See the note
on Gal. 1, 15, 'AjroStoVej, " will give a remunera
tion." So Matt. 6, 4, 16, 27. and infra 14. and else
where. 'Ev eWvvj rjfxepa, i. e. the day of judgment.
See the note on 1, 12. 'O Si/caioy KgiTTj'y. Rosenm.
* Among the passages cited by Wets, is Thucyd. 7> 59. evbptaav
KaXbv dySiva atpiiriv elvai eirl rfj yeyevrfpivy rtKrj rrjs vavpax'tas,
eXeiv re rb arpaToirebov airav rwv 'ABrjvatwv. But this (as I shall
elsewhere show) is of a different nature. More apposite is Eurip.
Ale. 648. Kairoi KaXbv y dv rovh' dywv fiywvitrw, tov aov irpb iroibbs
xarBavwv. Heinr. compares Herm. Trismeg. L. 4. // ^X*! TOV ™?s
£btre/ieias dyalva r\ywvtapevr\. I add Philo 69 E. KaXoV bpbpov,
Kai irdvrwv aptarbv dywytirpa tovto vtKwv.

336 2 TIMOTHY, CHAP. IV.
regards the Sik. as emphatical ; q. d. *' the just Judge,
who does nothing like frail mortals, through lucre,
or favour to the undeserving." The expression ToTy
rjyairrjKatri ttjv iiricpavelav aurou designates those who
have been faithful worshippers of God, who have
well discharged their duties towards him and towards
their fellow-creature, and have thence reason to feel
pleasure at the thought of their Lord's advent. The
past tense is used (as Rosenm. remarks) with refer
ence to the time of the judgment; q. d. "to those who
shall have loved and hailed his advent." This is not
said in the spirit of boasting, but to excite Timothy
and others to aim at so glorious a prize, and accus
tom themselves to look forward with joy to the com
ing of the Lord. There is something very touching
in the picture drawn of himself from ver. 6 — fin.
It is, as far as I know, unparalleled, except in the
great Archetype of all perfection, whom he copied.
There is, however, some faint resemblance of it in
Xenophon's beautiful description of the manner in
which Socrates spent the few hours previous to lay
ing down his life as a martyr in the cause of truth
and virtue.
10. tiyfxas yag p iyKareAiirev, dyairrjcras tov vuv
altova, q. d. " For (I need some assistance), Demas
having forsaken me." He, it seems, through cow
ardice, deserted him, and, through wordly-minded-
ness, preferred temporal advantage to the assisting
the Apostle and furthering the Gospel. For such
seems to be meant by dyair. rbv vuv aitova. And
dyairav often signifies to love in preference, to prefer.
Rosenm. compares the ifxirAeKerat TaTy To?y tou |3/oo
irpayfxarelais in 2 Tim. 2, 2. ; and thinks that as this
Demas was going to Thessalonica, he had entered
into some commercial business. Which, and other
speculations, I leave in medio, referring the reader to
Benson, &c.
Crescens is thought to have been one of Caesar's
household (see Phil. 4, 22.) ; perhaps the freedman
mentioned by Tacit. Hist. 1. What Titus's business

2 TIMOTHY, CHAP. IV. 337
was in Dalmatia we are not told. Probably that of
the Gospel ; for scarcely any thing else would have
induced him to leave the Apostle at so critical a
time. 11. AouKay — SiaKov/av. Luke, after another journey,
which he has described at the end of the Acts, re
mained in Italy with Paul. See Col. 4, 14. Of Mark
it is said eari pi eu^grjo-Toy eiy SiaKoviav, i. e. " he is
and will be useful to me in the ministry," namely,
as the best Commentators are agreed, of the Gospel ;
and this, they conjecture, by his knowledge of the
Latin tongue. That, too, would make him useful in
many ways. This is (as Benson remarks) a proof
that Paul and Mark were reconciled after the slight
difference recorded' at Acts 15, 38 and 39. Yet
some think the Mark here mentioned is not the
same. 12. ruyiKov tie direcrreiAa eiy"E<peo-ov. This person,
a native of Proconsular Asia (Acts 20,4.) was a fre
quent companion of Paul. See Tit. 3, 13. Eph. 6,
21. Col. 4, 7. The Apostle had doubtless sent
Tychichus to Ephesus, in order to supply Timothy's
place ; so that there might be nothing to prevent his
coming. 13. tov qbaivo'ATjv. There are few points in the
New Testament more unsettled than the true read
ing and right interpretation of this word. It is
written <£aiAto'vTjy, (peAtwvTj, cpeAovr), <peAa>vrjy, and (paivo-
ATjy. Probably the first and last reading are the most
correct: for 4>aivo'ATjy is justly thought to be the
same with the Latin pcenula, and in the other there
is only a metathesis. The etymology is too uncer
tain to be any guide to the sense. There are (and
were among the antients) two opinions : 1. that of
most Commentators, as Luther, Grot. Bartholin,
Ferrarius (who wrote on the dress of the antients),
and Stosch de Pallio, suppose it to have been a rough
great coat, or wrapper, which Schoettg. says, was
called by the Jews p^D. That of some antients,
the Syr., Masius in a Dissertation on this subject,
vol. vm. z

338 2 TIMOTHY, CHAP. IV.
Moldehauer, and others, and especially the learned
Schleus. (to whom I am indebted for much of the
foregoing detail), who suppose it to have been a
book-case, yAcoo-o-oKopv, or capsula. And this is sup
ported by Hesych., Abberti Gloss. Bibl. Cocol., and
Zonar. Lex. 1801. See also Suic. Thess. 2, 1422.;
Ducang. Gloss., and the Commentators or Pollux
729-, and especially the Crit. Sacr., Pole's Syn., and
Wolf's Curae. Perhaps it was like what our old authors
call a cloak-bag, or portmanteau; and in this Paul
had probably left the books and parchments, since it
would be very fit for such a purpose. What was
the nature of the MSS. and what were the books,
which might be very small and unbound, we are left
in the dark ; and on a point so uncertain I shall for
bear to hazard any opinion.
14. 'AAef avSpoy — ivetiel^aro. The person mentioned
at Acts 19, 33. and 1 Tim. 1, 20. thebrasier. Though
some doubt whether he was the same. 'EveSeifaTo is
for e7roiTj'o-aTo ; yet it is a more expressive term. So
Gen. 50, 15 and 17- on irovijpd <roi ivetiel^aro. Hymn.
3 Puer. KaKa evSeiKVupvTj, and elsewhere. (See
Schleus. Lex. V. T.) Were it not for this, I should
have suspected it to be a Latinism ; for exhibere is
sometimes used for pat rare and facere.
At the imprecation (as it is called) in axoSto'Tj auVa»
6 Ku'pioy Kard ta egyaauVou, unbelievers find much to
censure : and the defence made by Commentators
has not been so satisfactory as might be wished,
especially that of Heinr. and others. Rosenm. and
Jaspis urge that the Apostle justly imprecated him,
as an enemy of God and the Gospel, and for his in
corrigible malice : which, Jaspis observes, is one,
though not the only, cause of the imprecations in the
Psalms. And they might have added, that the man
was in all probability an apostate. At the same time
I cannot but agree with the antients, and several
eminent moderns, that there is here, properly speak
ing, no imprecation, but rather a prediction, or a
wish for his condign punishment, i. e. that the righ-

2 -TIMOTHY, CHAP. IV. 339
teous God and Judge will treat him as he deserves.
As to the reading cbroStoVei, it is a paradiorthosis.
Of this man the Apostle bids Timothy beware,
(q. d. " Hie niger est, hunc tu Romane caveto"), be
cause, he adds, Ai'av avSea-TTjKe ToTy Tj'prepoiy Aoyoiy,
which some interpret of opposing and replying to his
defence; most, however, of his opposing the doctrine
of Paul. It may mean even the Gospel itself.
16. e'v rj} irpwrj) fxou diroAoyla. — iyKareAiirov. On
the exact nature of this diroAoyla, and in what sense
it is to be understood, Commentators are not agreed.
(See Pole's Syn., Wolf, Benson, and Heinr. Proleg.)
It is generally supposed to mean the time of his first
imprisonment, during which he had gone through
an examination, and been allowed a hearing; as
when it was said, " Paul, thou art permitted to
speak for thyself." And so Acts 22, 1 . ijKoucrare po
diroAoylas. Compare 1 Pet. 3, 15.* During the
second diroAoyla or confinement, they say, this Epis
tle was written. And, as we learn from Ecclesiasti
cal History, this second hearing or trial turned out
very different ; since the brutal Emperor, in a rage
(as Chrys. tells us) at his conversion of the royal cup
bearer, had him beheaded.
SuprapeyeveTo is thought to refer to the custom
of the friends or patrons of any person going with
him as advocates and pleaders. So Donatus ad
Terent. (cited by Rosenm.): " Adesse dicuntur
amici aut advocati in foro periclitantibus."
16. pj auTo7y Aoyio-fleiTj, " I wish and pray God it
may not be imputed to them." So Rom. 5, 8. w ou
p) Aoyi'o-TjTai Kupioy dfxaprlav. Job. 34, 17- touto pj
apa dvofxia tj' fxeyicrrr) Aoyio-oeiV Schol. on Eurip. Med.
156. iKelvto To'Se to dfxdqrr^fxa pj Aoyi'^ou. Though, as
Theophyl. remarks, it was a great sin worthy to be
imputed. This benevolent prayer, so much in ac-
* Benson, however, sees no reason for supposing that this apo
logy was made during the Apostle's first confinement at Rome : but,
from verses 6,' 7, 8, 17, and 18. (he thinks) there are sufficient
grounds to suppose the contrary.
z 2

310 2 TIMOTHY, CHAP. IV.
cordance with our Lord's words on a similar occa
sion, seems in contrast with the words just uttered of
Alexander. But it is rightly supposed by Benson
that, as the Apostle had the gift of discerning spirits,
he could know that in one case the conduct pro
ceeded from unmingled malice, in the other purely
from human frailty : which will account for the dif
ferent ways in which they are spoken of; though
this will not warrant any man, destitute of the same
gift and authority, to denounce or foretell the like
evil to any man whatever."
By 71-avTay the Commentators understand very
many, so that very few remained with him. But this
is unauthorized and precarious.
17- o tie Kupioy fxoiirapecrrr). The xageo-TTj must be
understood figuratively, i. e. was by me and with
me, by secretly helping and supporting me. So
(Heinr. observes) Homer says of Minerva in respect
to Achilles jrage'o-TTj. Compare Ps. 109, 31. Acts 27,
23. The words Kai ivetiuvdfxwtre show how that help
was especially communicated, namely by infusing
courage, and imparting (ev) ability. So Theophyl. :
iyaplcraro irappr)(rlav. Thus Col. 1, 11. ev irdo-a Suva-
pi Suvapupvoi, and elsewhere; and also Aristid.
cited by Wets. : otytovio-ai irdcrj) irpoQufxla, Suvapoy Se
pATjcrei Tto Sew. By K-qpuyfxa is here meant the word
preached, the Gospel; as 1 Cor. 15, 14. nATjpod>o-
pTjaTj, " might obtain full credence." See Rom. 4,
21. Luke 1, 11. Hdvra is to be taken, Heinr. and
Rosenm. say, populariter, for " many of different
nations," i. e. who had business at the court. But
they and other Commentators (as Doddr.) are wrong
in supposing that the words are to be referred to his
defence only. They refer to the preaching of the
Gospel by him during his long confinement, by
which in a manner all the nations might be said to
hear it ; since Rome was the resort of persons from
every nation of the civilized world, individuals from
each of which would hear the Gospel,' and carry
tidings of it, or diffuse its doctrines, in their respec-

2 TIMOTHY, CHAP. IV. 341
tive countries. So Theoph. : i'va KaTaSTjAoy irdo-i ye'-
VTjTaj Kai tou Kt)puyfj.aros tj So'^a, Kai TTjy Trepi ifxe irpo-
voj'ay tj' KTjSep.vi'a.
17. Kai eppoVflTjv eK crrofxaros AeovToy. Some would
take this literally, as referring to 1 Cor. 15, 52. But
the context shows that it is to be understood of the
emperor Nero. And so the antients and most mo
derns. And yet it is not clear to me that there is
(as they say) an allusion to Nero's cruelty. The lion,
being the king of beasts, was a fit, and indeed com
mon image to designate any monarch invested with
despotic power ; examples of which signification,
both Scriptural and Classical, are produced by the
Commentators; as Esth. 14, 13. &c. The phrase
pueo-Qai aTro tou AeovToy, to denote being delivered
from a very great danger, is easy to be accounted
for: but there is probably an allusion to a well
known fable of JEsop : for Paul's deliverance at
court, which might be called the lions den, would
justify the expression in almost its literal sense.
18. Kai pucreral p 6 Kupioy dirb iravrbs epyou 7rovTjpou,
" And the Lord will (I trust) deliver me from every
evil work," i. e. all dangers, temptations, and cala
mities ; for such appears to be the simplest interpre
tation of epyou 7rovTjpou, on which the recent Commen
tators seek needless refinements. The propriety of
language will not permit it to be interpreted, with
them, " from every work of the Devil." Compare
1 Kings 17, 57. 2 Cor. 1, 11. I would observe,
that though Wets, adduces a passage of Dionys.
Hal., where this very phrase occurs, yet it is in a
very different sense. The use in question may be
regarded as a Hebraism. As to the term ?rovTjgog, it
often signifies dangerous, or unfavourable in any
respect. See Schleus. Lex.
18. Kai rrwcret — eVoupavjov, " and he will (I humbly
hope and devoutly pray) bring me safe unto his
heavenly kingdom." The ellipsis in o-wgeiv eiy to'jtov
tjvoc, by which some verb of carrying is omitted, is

342 2 TIMOTHY, CHAP. IV.
found in the best writers, from whom many examples
are adduced by Wets.
This pious profession of trust in the Lord was (as
well as the whole of the preceding detail of personal
traits) meant as a hint to Timothy and others to fol
low his example ; suitable to which is the fine doxo-
logy that follows.
19- "Acriracrat YlplcrKav Ka) 'AKuAav, " salute Prisca
and Aquila ;" whom Paul had left at Ephesus. (Acts
18, 19.) See however Doddr. Theophyl. says
Prisca is put first, as being more zealous in the cause
of the Gospel.
19. Kai tov 'OvTjo-i<po'gou oTkov. It is little surprising
that the Popish Commentators should chuse to infer
from this salutation to the family of Onesiphorus,
that he himself was dead (for on that slender foun
dation they chiefly found the gainful doctrine of
prayers and masses for the dead), but that many
eminent Protestant Commentators, as Grot, and
Rosenm., should do the same, is amazing. For, as
Benson observes, he might be gone from Rome, and
yet not be at Ephesus, when the Apostle wrote this
Epistle : or Onesiphorus might possibly be the bearer
of this letter. But the best argument with the
Romanists, is to urge that all the antients are agreed
that he was not dead. They, however, say that he
was yet at Rome : which, I confess, from supra 1,
16. (where see the note), appears not so probable.
Heinr. maintains that in both places it may signify,
by a familiar idiom, Onesiphorus and his family.
And he compares oi appl rbv XwKpdrr). But this
appears precarious. It is sufficient to say that there
is no proof that he was dead, and little probability ;
since oTkov would not have been so used On the
other hand, nothing is more probable than that he
might be, to Paul's certain knowledge, at some
other place, and not Ephesus. Though, as to what
Benson urges, that the strongest argument for
proving Onesiphorus alive, is that St. Paul prays for
him, since he no where prays for the dead, or any of

2 TIMOTHY, CHAP. IV. 343
the Apostles ; that, in discussing the doctrine with a
Romanist, can be no argument at all. It is taking
for granted what is to be proved.
20—22. "Epao-Toy. See Rom. 16, 23., Acts 19, 23.
Tpo'tpipv. See Acts 20, 4., 20, 4., 21, 29. The fol
lowing Greek names are of frequent occurrence. Of
the persons we know nothing. Linus, the antients
tell us, was afterwards the first Bishop of Rome. By
oi aSeA<pol irdvres we may suppose that the persecu
tion had not entirely dispersed the Christians, but
that some vestiges of a congregation (for such the
of a8eA<poi imports) still remained.
On the salutation compare Gal. 6, 18., and the
note.

344

EPISTLE TO TITUS.

This Epistle bears a strong resemblance to 1 Tim.
(on which see Paley ap. Valpy.) Benson thinks
the great design of it was to animate Titus, a Gen
tile convert and Evangelist, and Bishop of Crete,
to oppose the Judaizing Christians. This is, how
ever, too hypothetical a representation ; and the
design of the Apostle would seem to be far more
general. CHAP. I.
Verse 1. Kara irlo-riv ikKeKrcov ®eou. The best
Commentators are agreed that Kara here, as at 1
Tim., 1, 1., denotes end and tendency : and eVcA. ©eou
signifies, all faithful and sincere Christians. The
sense, then, is •*" in order to the propagation of the
faith of sincere Christians, and in order to the
acknowledgment or better knowledge of the truth
which is conformable to true virtue." (See 1 Tim.,
2, 4) Or it may simply be interpreted, with The
ophyl., religious truth. Now the truth is tacitly
opposed to the errors of Judaism, or lies of Heathen
ism. 2. eV iAirltii— a\wvlwv. Heinr. and Rosenm. take
the iir) to have the sense of the Kara just before, i. e.
" to the end." So eiy eATri'Sa. See Gal. 5, 13., 1
Thess., 4, 7., 2 Tim., 2, 14. Most Commentators
take eV eA7riSi for e'v e'A7rj8j ; as Acts 2, 26„ for 1
Cor., 9, 10. ; and they connect the words with Sou-

345
Aoy — Xpio-Tou. But the former sense is the more
natural and extensive, and worthy of the Apostle.
The £«iTjy aitovioo, Theophyl. thinks, is levelled
against the Jews, who only looked to temporal rewards.
2. 6 a^eoSTjy ©eoy, pfcO *?N. "A title (says Heinr.),
ascribed by the Heathens to their Gods."* The
iirrjyyel'Aaro appears, from the antithetical icpavepwcre,
to carry a notion of obscurely promising. So
Rosenm. : " In V. T. quidem vita aeterna non est
promissa expressis verbis ; promissa sunt vero multa
et maxima bona per Messiam expectanda, quorum
maximum est certissima spes aeternae felicitatis."
Yipb ypovwv a'lwvlwv. See on 2 Tim., 1,9.
3. iQavepwtre, " hath plainly revealed it." So 2
Tim., 1, lO., cpavepwBelcrav tie vuv. With Kai'goiy ISj'oiy
compare 1 Tim., 2, 6. (and the note), and Acts 1, 7.
'Ev KTjpuyp*Tj, " by the preaching of the Gospel." So
2 Tim., 4, 17-, and elsewhere. KaT' eViTayTjv tou
o-toTijgoy Tj'pov 0eoo. Our Translators render, "by
the commandment of God." (On which see the note
of Mackn.) This, however, is not very satisfactory;
and, therefore, though this phrase has the above
sense -at Rom. 16, 26., yet I prefer, with the best
modern Commentators, rendering it here, as also at
1 Tim., 1, 1., et alibi, "according to the will of
God," or more literally, ordinance of God.
4. yvrjo-io) reKvw k. k. it. Compare 1 Tim., 1, 2.
Koivtjv, " common to Jews and Gentiles." So Benson
and Heinr., "the former of whom compares Jud. 3.,
2 Pet., 1,1. But it should rather seem to signify,
" common to us both." So Hilary, Beza, and
Rosenm. Menoch. explains, " common to all Chris
tians." But that is too vague. The two last inter
pretations may be united.
Xapiy — Tjpov. See note on 1 Tim., 1, 2.
* Of Wetstein's examples the only apposite ones are the follow
ing, Eurip. Or. 364., d-dievhns Bebs' .(Elian V. H. 14, VS., rip Nr/pe'i —
tjvirep dXrjBrj je Kai dipevbtj aKovopey, Aristot. Polit. 2., ovk eart
irdvrn dpa d\pevbks rb batpovtov re Kai Be~tov : iravrdiraat pev, e<f>rj.
I add Pind. Olynip. 6, 114. (of Saturn), xpevbewy dyvwarov.

346 TITUS, CHAP. I.
5. tou'tou ydpiv KareAiirov ere i. K. By the KareAi-
ttov and the iirttiiopBwcrai it is implied, that Paul had
been there himself, and laid the foundation for the
Ecclesiastical settlement of the Island. The Apostle
here reminds Titus of the purpose for which he had
left him (which, Grot, says, had been at the time
he left Timothy at Ephesus), namely, i'va ra Aelirovra
eViSiogotoVyj, i. e. literally, "that thou mightest further
set right, or in order, the things which remained to
be rectified, or which were imperfect and wanted
completing, in my plans." So Theophyl. : i'va eViSi-
ogQtocrj) rd ;rag' ifxou eAAei<p9evTa. Such seems the
best founded interpretation, and it is supported by
the antients and the best moderns. Wets, aptly
cites Plut. 2,535, 14., yjprjerrds uiroypdcpeis vj'pv eAirltias
Ka) irep) TTjy Ttov Aei7ro'vTa>v eViSiopS'toVetoy and Plut. 10,
844. E.,i'va eVavopQto'trTjTaj Ta eAAeiVovTa' which suffi
ciently justifies the slight incongruity in the mixture
of the metaphors. The e7ri8jop9. ordinare, Grot, and
Rosenm., from an ill founded scruple, would render
ordinare; though indeed ordinare would, in this
context, imply setting right, &c. It is well remarked
by Theodoret : e'Sei^ev to'y auVoy eoTjKe tov TTjy eua-e$ei'ay
9epAiov, KareAiirov ydp ere, <J5Tjeriv, i'va Ta iAAelirovra tii-
ogQto'o-r).* The iir) denotes succession and continu
ation. 5. ko) Karao-rr)trj)s. The Kai may mean and
especially. The verb Ka9. is, as Heinrichs observes,
used of the chusing and appointing any one to an
office ; and nothing can be more clear than that the
whole business was vested in Titus.-f* KaTa tto'Ajv,
* Hence the observation of Theophyl. on the humility of the
Apostle in taking all the labour, and leaving Timothy all the credit
and honour, by appointing Presbyters, is ill founded. For as the
foundations of the Ecclesiastical establishment were probably laid
by Paul, it would have been premature to appoint Presbyters.
f By this passage our Presbyterian brethren are, not without
reason, put to great straits. The shifts to which they are driven
may be conceived, when the sensible and pious Doddr. resorts to
the disingenuous device of explaining it of the interposition of Titus
(i. e. with the congregations), which, he adds, would have great
weight with them.

TITUS, CHAP. I. 347
" in every city where there is a congregation of
Christians." It is, with reason, supposed that many
of these were but towns ;* and the use of ttoais by the
best Classical writers justifies this. 'Qs iyw troi tiiera%-
d(X7)v, " as I (on leaving you) directed you (in due
time) to do." Paul, it seems, had given the direc
tion, but had not time to add the injunctions as to
the qualifications ; and these therefore he now fur
nishes him with : and we may presume that no long
time had elapsed since Paul had left tJie Island,
when he wrote this Epistle.
6. Compare 1 Tim. 3, 2., and the notes. TeVva
eywv Trio-ra, " having his children well regulated,
trained in a sober and religious education." Com
pare 1 Tim., 3, 4 & 5, 10., Mtj ev Karijyopla. dtrwrlas,
for p KaTTjyopeTo-Qai ao-oiTi'ay, " not to be justly
accused of a disorderly life." *H dvuiroruKra, " dis
obedient and disorderly." (See 1 Tim., 3, 4.) For
he who cannot keep his own family in order, how
can he be fit to be entrusted with the management
of the great family of a Church.
7, 8. SeT yag — 0'iKovo'pv. The Apostle repeats that
the Presbyter shall be aveyKATjToy. So 1 Tim., 3, 2.,
SeT dveiriAffrrov elvai. He here adds to'y @eou oiKovo'pv ;
for, as Rosenm. observes, if fidelity is required in
the administration of perishable earthly things,
(1 Cor., 4, 2.), how much more is it required in the
steward of spiritual affairs ! Owtovopv, i. e. the
manager of God's house or family, such as is eyery
church. So in our fine Collect for Good Friday,
" Behold thou thy family, for which our Lord Jesus
Christ," &c. Though sometimes a whole body is
considered as one general family ; as 1 Tim., 3, 15.-f»
* These words iroXts, urbs, and town, which have given so much
trouble to the Etymologists, appear to have one common idea, that
of hedging, inclosing, walling, &c, in opposition to open villages.
For iroXts is cognale with 7roXos, a circle ; and urbs is cognate with
orbis ; and town comes from the Angl. Sax. Tynan, to enclose en
compass. t Heinr. compares Soph. Antig. 671., ev rots ydp oiKeloun bans
ear' dvijp Xpijoros, tpavelrai ko)v woXei btKaios wv. I would add

348 TITUS, CHAP. I.
The au'oaSTj here answers to the (piAauToyat 1 Tim.,
3, 2. It is explained auTage<rTovy, self-willed, proud,
&c. See a spirited sketch of the auoaSTjy in Theophr.
Char. Eth. C. 15., Edit. Ast., and consult Stanley
and Blomf. on iEschyl. P. V. 64. The ogyi'Aov has
no place in the former list ; but it is nearly allied to
the aufiaSTj. It signifies passionate. As to the other
terms in this and the next verse, they have been
explained at 1 Tim., 3, 2 & 3. On aio-^goKepSTj,
Wets, cites Polyb. 6, 44., KaSo'Aou 6 7regi ttjv irAeove^lav
rpoiros ouTtoy iiriywpid^ei irap' auVoiy, wcrre irapd fxovois
ToTy KgTjo-j Ttov cbravTtov dvbpwirwv pSev a'icryj>bv vofxlfiecr-
0aj Keptios.* The eyKpari) denotes, him who holds in
restraint all his passions of every kind (See Theo
phyl.) ; which, as Pricaeus observes, implies absti
nence even from what is lawful. In which view he
cites from Cicero : " Nulla re conciliare facilius
benevolentiam multitudinis possunt ii qui, &c, prae-
sunt, quam abstinentia et continentia.
The cpiAayaSov signifies a lover of good men, or of
goodness, or both. The term is somewhat rare : but
it occurs in Sir. 7> 22., and Dionys. Araeiop., cited
by Suic. Thes. in d. ; and also Aristot. Rhet. c. 2,
4., Cod. Vet. (which is the true reading ; for the
common one, robs CpiAelv ayaQouy, is plainly from
emendation.) On the SiKaiov and oViov I add Diod.
Sic. 2, 610., Dionys. Hal. 2, 697-, and Schol. on
Eurip. Hec. 788.
9. dvreyjtfxevov — Ao'you, " adhering to the faithful
doctrine according as he has been taught." 'AvTe'-
yecrhai signifies, properly, to hold fast by any thing, in
Cowper's Task, L. 5., p. 131., " For when was public virtue to be
found where private virtue was not ? " &c.
* But if by this Wets, would hint that the Apostle has any
reference to the base avarice of the Cretans, he is mistaken. For
the same remark would hold good of every one of the virtues here
enjoined ; the Cretans being stained with all the opposite vices ; of
which those who have read the antients, can require no proof. It
is strange that Theodoret should affirm (at least by implication)
that this is the only Island to which the Apostle carried the Gospel,
He forgets Melita.

TITUS, CHAP. I. 349
opposition (oevti) to one who would wrest it away : a
signification often used in the metaphorical sense of
the Classical writers. (See the examples of Rosenm.)
Pricaeus, with the approbation of Rosenm., would
add fxou from 2 Tim. But this is very uncritical. It
may very well be understood ; though it also implies
the doctrine Paul had been taught by Christ. Thus
the tiitiayjr] Tricrrou Ao'you is a periphrasis for the Gospel,
the Christian religion.
At irapaKaAelv iv rjj SiSao-KaAi'a Pric. and Rosenm.
would supply pveiv. But this is too arbitrary.
napaKaAeTv here simply signifies to instruct and, as
we say, instruct in. Besides, this answers to the
SiSaKTiKov at 1 Tim. At the same time, this crrrjpl^eiv
is implied in the communication of sound doctrine,
and the silencing of objectors. The force of uy. SiS.
has been explained at 1 Tim., 1, 10., and elsewhere.
It is here truly remarked by Theophyl. : "Oye pVe
ToTy ep^Spoiy fxdyecrhai, Ka) aiyjxaAwrl^eiv irdv vo'tjp* eiy
ttjv uiraKotjV tou Xpio-Too, pjTe robs oiKei'ouy irapaKaAelv
Ka) vouQerelv Ka) crrr)pl^etv Suvapvoy, ^euSe7n'o-K07roy eo~TJ.
10. eio-j yap 7roAAol Kai dvuiroraKToi, &c. The Kai is
in many MSS., with the approbation of eminent
Critics, omitt ed ; but on very insufficient grounds;
for we can account for its omission, but not for its
insertion. The particle is often omitted, when it
seems useless, but is not. So here it may either be
rendered, with Rosenm., and those ; or rather, " for
many, too, there are," i. e. many there are as well
possessing the foregoing virtues, as the subsequent
vices. On the terms which follow, it is not necessary to
refine, or to force them into an exact counterpart to
the preceding virtues : a formal regularity very
foreign to the Apostle's style. AvuiroraKroi signifies
disorderly, unruly, insubordinate, i. e. in respect to
the sound doctrine mentioned above, and the
teachers of it. This would be likely to be the case,
especially with the Judaizers, from their characteris
tic stiff -neckedness, and little relish for spiritual doc-

350 TITUS, CHAP. I.
trines, in comparison with external and carnal ordi
nances. MaTaioAoyoi vain talkers, triflers, Sec, those
mentioned at 1 Tim., 1, 6., e^erpdiri)o-av eiy ptTaioAo-
y/av. On the cPpevairdrai we may compare Eph. 5,
6., Kevoiy Ao'yoiy GWaTaiVTey Rom. 16, 18., rds rwv
aKaKwv KagSi'ay i^airarcovres' 2 Tim., 3, 13., irAavwvres
Ka) irAavofxevoi. So Theophyl. : Kai eauTov Kai aAAouy
aa-aTtov. By the oi eK Trepirofxrjs are meant Jewish
Christians. That Crete, standing in the midway
between Palestine and the civilized world, and so
opportune for both, should swarm with Jews, were
of itself probable, and it is confirmed by Josephus
and Philo. See Wets.
11. ouy SeT iiritrrofxlgeiv, bridle in, restrain, silence,
namely, by the exercise of powerful reasoning, and
Episcopal discipline. 'Eno-Top'^eiv signifies, properly,
to put a bridle, eVi t<w crrofxari ; as 2 Kings, 19, 28.,
Is. 37, 29. Hence it often signifies, metaphorically,
to check any one, reduce to silence, cpifxouv (2 Pet., 2,
15.) Wets, adduces many examples, to which I add
Joseph. 778-j ttjv vewrepoirotav iirurr' Philostr. V. A.
3, 28., rbv ruQov eiricrr- and Liban. Or. Parent, on
Julian ap. Fabr. B. Gr. 7> 13., ive<Ppa%e rj} Kaprepla.
Toiy 7rovTjgOTaToiy rd crrofxara.
11. oiVivey oAooy oi'Kouy dvarpeiroutri, "inasmuch as
they subvert (the faith of) whole families." So
2 Tim., 2, 18., ttjv irlcrnv dvarpeiroucriv.* Of this sort
were those described at 2 Tim., 3, 6., oi evSuvovTey eiy
robs o'lKias, Ka) a'tyfxaAwrl§ovres rd yuvaiKaoia' where
the otiyjx. includes laying them under contribution,
and answers to the SiSao-KovTey a p SeT, a)o-yjpou KepSouy
of the present passage. Compare Matt. 23, 14. The
Commentators notice the litotes in a pj SeT ; as Is.
66, 4., a pj e#ouAo'pv. So also Joh. 21, 18., Kai oiVei
oVou ou 0eAeiy.
* And so Joseph. Bell. 1, 17. (cited by Heinr.), o'Ikovs Xapirpord-
tovs oXovs dvarpeireaBat' and the totos domus et familias evertere of
the Latins ; as Juvenal and Cicero. To which I add Plato 960 f.,
oXas ofalas ^pjj^aVwv XaPlv eirixeipovat Kar aKpas e^atpelv and
Athen. 274 E,, 6 yap icdXai; — Kai rds 7roXeis dvurpeirei.

TITUS, CHAP. I. 351
12. e?7re Tiy — agyaj', " one of their own poets," &c.
For rrpoQnTns, like vates, was a term often applied, out of com
pliment, to denote a poet, to hint at the inspiration that was pre
sumed to reside in him. This was indeed chiefly confined to the
earlier and greater ones, as Orpheus, Homer, Hesiod, Pindar, Mu-
saeus, &c. ; but afterwards assumed by, or conceded to, poets in
general. It was, however, very applicable to Epimenides, from
whom this quotation is, I think, ascertained to be taken, since he
was one of the earlier bards ; and he is said to have written wepl
Xpnapwv. (See Fabr. Bibl. Gr.) Theophyl., too, here says, that he
was one of the wisest of the Greeks, and deiacrpo~is Kai drcorpomda-
pots irpotTex<^y> Kai pavriKrjv boKwv KaropBovv (a pretty flower of
speech picked up, by the way, from Tliucyd. 7, 50. speaking of
Nicias). With respect to the qualities here ascribed to the Cretans, the
\pev(rrai, eternal liars, is completely justified : for such were they to
a proverb. So Diogen. in Pan. : Kpnriietv, kirlrb \pevbeaBat. And
as such it is often found in the Classical writers. See Wetstein's
examples, which fully prove the ill repute in which the Cretans
were held.* To these I add Suidas : rp'ia Kawwa KaKitrra, Kairiraho-
Kia, Kai Kprjrri, Kai KiXtKia. Leon Tarent. ap. Brunch Anal. 1, 242.
'Atel hr)nrrai Kai aXtipBdpoi, ovbi hiKaioi Kpjjres' ns H.pr)rwv o'tbe bi-
Kaioavvnv ;
With respect to the KaKd dvpla, it seems to mean malignant fero
cious brutes; a sense in which Bnpia is not unfrequently used, like
the correspondent terms in all languages ; as the Hebrew "i]?a
(whence the Germ. Bauen, and the English boor), our brute, &c.
The yaarepes dpyal, is by Dr. Hunt and Benson explained swit-

* The origin of the bad character of the Cretans is by Bp. War-
burton, Div. Leg. 1, 159. ascribed to their having, by claiming the
honour of showing Jupiter's tomb, proclaimed what was carefully
concealed from the vulgar, that all the Gods were only mortals
raised to divine honours for benefits conferred on their country or
mankind. For this the learned prelate was indebted to Chrysostom
and Theophyl., who probably borrowed it from some of the Clas
sical writers ; since Callim. Hymn on Jove 8. (cited by Wets.) says:
Kpfjres del ^/evarai, Kai ydp rdipov, th ava, aelo Kprjres ereKrrivavTO.
And some recent critics (as Rosenm.) consider the line quoted by
the Apostle as Callimaehus's. But (as Whitby observes) he was
no Cretan, but a Cyrenean ; and he has only the first words of the
verse, which, Jerome says, he borrowed from Epimenides. What
followed in Epimenides we know not, and have no concern to know.
But I should suspect that it was not what Chrys. has given ; for if
so, Callimaehus's plagiarism would have been shameless. It is far
more probable that he confounded the words of Epimenides and
of Callimachus. At all events, the difficulty he raises is none at all;
for the words following h paprvpla — dXriBns can only refer to what
St. Paul has cited, not what might follow.

352 TITUS, CHAP. I.
bellies, greedy devourers; dpybs sometimes signifying swift. But
the antient and common interpretation, slow-bellies, seems the more
natural. According to this, two vices seem ascribed to them at once,
namely, gluttony and sloth; for yaar. may of itself denote gluttons
(see Steph. Thes.), q. d. all belly. And so the Latin ventris. The
term dpybs was often used of the fruges consumere nati." Indeed
these two vices go together. See Wetstein's examples. Some take
the dpybs to signify tardus, Angl. fat-bellied and slow ; as Juvenal
4, 107. Montani quoque venter adest abdomine tardus. See Ir-
misch on Herodian, 1, 186.
13. Si' tjv a'irlav, i. e. since they are thus. "EAey^e
a. dirorofxws, "rebuke them sharply." A metaphor
(as Est., Heinr., and Benson think) taken from sur
geons, who cut away the unsound flesh even to the
quick, lest the mortification should extend. Com
pare 2 Cor. 13, 10. Rom. 11, 22. Thus the follow
ing uyiaivtoeriv has still greater propriety.
'Ev rj} irlcrrei, " in the doctrine and religion, the
SiSatTKaAi'a uyialvourra, supra, ver. 9. So Theophyl.
observes, that by this it is meant, that they are to
retain it as it was delivered to them by the Apostle,
without any admixture of Judaism or Gentilism.
14. irpocreyovres — aATj'^eiav. He now shows in what
respect he would especially have Titus watch over
the soundness of their faith ; namely, that they may
not attach themselves to Jewish fables. See 1 Tim.
1, 4. and the notes.
By Jewish fables some think the Apostle means
the Gnosticks' Cabbalistical interpretation of the
Old Testament. But this is refuted by Whitby.
The antients, and most moderns, rightly interpret it
of traditions concerning meats, either Kabapo), dyiot,
oVioi, or aKa9agToi, koivo}, 0e0TjAol, ppao-pvoi, which
our Lord himself, Matt. 15, 9-, calls the doctrines of
men: whence may be discerned the meaning of the
e'vToAaTy dvuowirwv here ; and I cannot but think
that the Apostle had in view that passage of St.
Matt. Theophyl. calls them the SeuTeptoVeiy and 7ra-
pe^TjyTjo-eiy of the Old Testament. Rosenm. under
stands the pooi of fables properly so called ; as of
the battle of Gog and Magog, Behemoth, Leviathan,

TITUS, CHAP. I. 353
and these various tales respecting the Messiah, as an
earthly monarch ; to which Jaspis adds spurious
books, as the life of Abraham, the book of Noah,
the testimony of the Patriarchs, and others. All
these may be included.
In the clause dirao-rpecpofxevwv, there is something
cutting ; q. d. " not only tales of mere men (and
therefore of no authority), but of men averse from
the truth."
15. irdvra pv KaQapa ToTy KaQagoTy.
Rosenm. paraphrases : " Si quis probus fuerit, omnibus cibis uti
potest, nee ob ciborum in lege Mosis vetitorum usum Deo displi-
cet ; quia lex ilia non amplius ad eum pertinet." So Jaspis :
" Sermo est non de morali, sed de rituali pueritate, sensu Judaico ;
irdvra ergo, omnia, quae pertinent ad ritus et ceremonias. Cogite-
tur de promiscuo ciborum usu, de certorum dierum discrimine
eorumque vel observatione vel neglectu et aliis ad externum cul-
tum pertinentibus rebus." Compare a similar sentiment in I Tim.
4, 4 & 5., and see the notes there. The paronomasia between mo
ral and ceremonial purity is very neat. KaSaposand aKaBapbs in a
moral sense are frequent in the Classical writers.
In ro~ts be pepiatrpevois, &c. the Apostle dwells only on mental
and moral purity ; but he further enlarges upon it, in order to point
a well merited invective against the false teachers in question.
Heipr. explains thus : "To those Jewish impostors (who, in oppo
sition to the KaBapol and . ttiotoi, i.e. true Christians, are called
peptaapevot and aTrtoroi) nothing is pure, nothing benefits them to
the production of purity, whatever they may say of meats pure and
common ; because their whole mind and conscience is contami
nated." And so Wells ap. D'Oyley., and also Benson. 'AA\a per
plavrai — tfvveib-nms. Theophyl. shows that they can never attain
the purity they affect ; since the pure animals in one or other way
become impure : so that, he adds, ri pvirapd hiavota KaKws irepl
tovtwv Xoyi£.opkvn, eavrfj avppiaivei ravra, pr) ovra fbarei roiavra.
But this is (I think) not exactly the Apostle's meaning, who is
speaking, I repeat, of moral rather than ceremonial purity. So
Jaspis : " impii quavis re semet ipsos inquinare, et sic Deo se exosos
reddant. Itaque etiam vel anxife ratione habita vetitorum ciborum,
minime tamen Deo placere possunt, et hac ciborum abstinentia im-
pietatem quasi cotnpensare nequeunt." So Mr. Valpy : " A Gentile
convert, who lives up to the faith and precepts of Christianity, is
clean and pure in the sight of God, while they who presume so
much upon their distinctions, render themselves incapable by their
obstinate infidelity and immoralities, to perform any acceptable ser
vice (o God." See also Doddridge's paraphrase.
See a very similar sentimeDt in Sirach. 39, 32. Wets., too, adr
duces several others from the Classical writers ; as Galen, rats cU-a»
VOL. VIII. 2 A

354 TITUS, CHAP. I. II.
Bdprots Tpvxa'ts, el rpoipipovs' irpoociepeis Xbyovs, ov pdvov ovbkv
wcpeXr)rreis av, aXXd Kai fiXdipets ov trptKpd. Seneca, Ep. 98. Malus
animus omnia in malum vertit, etiam quae specie optitni venerunt,
et de Benefic. 5, 12. Cjuemadmodum stomachus morbo vitiatus,
et colligens bilem, quoscunque acceperit cibos mutat — ita animus
caacus, quicquid illi commiseris, id onus suum et perniciem fecit.
16. ©eov ©pAoyouViv — aSoKipi, " They profess to
know, love, and serve the true God, and to be faith
ful Christians." For such is the import of the for
mula ©eov eiSe'vai ; as 2 Tim. 2, 19. (where see the
note). And so it is interpreted by Benson and
Heinr. "Epyoiy, evil actions, as opposed to fair pre
tences. Aqyouvrai, as opposed to eiSevai, denotes,
" do not care to know, but neglect and hate." See
the note on 1 Tim. 5, 8. The sense, then, may be
briefly expressed, with Rosenm., thus : " destruunt
re quod ore profitentur."
16. 08eAuKTo! ovTey, " being really abominable,
worthy of execration by God and man." The Kai
before ebreiQeTy is rendered by Heinr. quippe qui sint.
It may simply signify nempe, even. ' Aireihels, disobedi
ent. The dtioKifxoi is by some rendered reprobate ;
by others (and indeed the best Commentators) inepti,
inutiles ; yft dtioK., Hebr. 6, 8.: and Grot, thinks it
a metaphor taken from bad money, which will not
pass, and is therefore useless. Which of these inter
pretations be the true I know not. They both merge
into each other ; and it is truly observed by Grot. :
" Tales autem sunt profani omnes, etiamsi quid fa-
ciunt quod oportet, non faciunt ut oportet."

CHAP. II.
Ver. 1. cru tie — SiSao-KaAia. From the 8jSao"K. which
follows, it should seem that AaAeT signifies teach ;
a frequent sense of the word. It may, however,
be used with a reference to private admonition and
instruction as well as public teaching and preaching.
On the uy. SiS. see the note, supra, 1, 6.

nrus, chap. n. 355
2 — 6. irpeo-fiuras VTj<paAiouy elvai, &C
OEcumen. here subauds bel. But it should seem that the XaXel
is to be repeated, with a slight accommodation of sense. ~n.petr(3. is
here taken by Hamm., Le Clerc, and Mackn. to denote, not aged
men, but Presbyters ; since the directions given are similar to those
at 1 Tim- 1, 3. and irpeofivnbos at ver. 3. is applicable to those
women who bore offices in the Church ; as appears from the epi
thets tepoirperrels and KaXohthaTKaXovs. But this is supported nei
ther by the authority of the antients, nor the opinions of the mo
derns. And the qualifications do not sufficiently correspond.
Neither is the word ever used in the New Testament in that sense.
Something more may be said of the interpretation as it regards the
women; and here there is somewhat of antient authority. Perhaps
we may reconcile the two interpretations, by supposing that the
Apostle, though he used these-general terms, yet had also in mind
those of both sexes who filled ecclesiastical offices, especially the
latter. Certainly some of the epithets countenance this.
Ne^aA. must here mean sober. The Karatrrripart denotes not
only dress, but in a general way, deportment* 'lepoirpeweis. This
is by most Commentators thought to regard the dress, which was to
be decent, i. e. such as became Christian women, or Deaconesses.
Heinr. takes it for e'vrrperreis ; (only the lepo. he thinks, may be in
tensive). But that epithet, as applied to dress and deportment, con
veys an idea remote from the Apostle's thoughts. AehovXwphas.
This and the irpoaexovras at 1 Tim. 3, 8. are nearly synonymous ;
though the present is a stronger term, illustrated by Joh. 8, 34.
and Rom. 6, 14. KaXobibatrKaXovs. It is obvious that this can only
relate to private, not public instruction ; as indeed is evident from
the words following, which, as the antients observe, are to be closely
connected with this, serving to show what they were to teach their
children, servants, and friends.
2d>0p. is here used as a vox praegnans ; q. d. " that they may regu
late their morals, and act as monitresses, teaching them, &c. There
is by some thought to be an allusion to the owtypovtarai, who at
Athens were chosen out of the tribes, to superintend the morals of
the ephebi, or youths. But even that word was sometimes used in
a figurative sense j as in Thucyd. 3, 15. awtypoviarai ovros rrjs
yviipins. In suggesting to the elder women what they were to teach the
younger, the Apostle inculcates the domestic duties and virtues of
wives ; for further than this his injunctions do not reach. Religious
duties they would be taught by the Deaconesses, Presbyters, &c.
Of these domestic duties the first in order, as in importance, is that
* So ; among the passages cited by Wets., Porphyr. de Ahstin. 4,
6. to be aepvbv Kqx rov Karaarriparos ewparo. Simplic. on Epict. p.
278. (Sore Kai rb KardaTripa pi) aepvbv pev ovtw ws jiapv rois ira-
povai ipalveaOat. He also (as do Rosenm. and Heinr.) cites Plut.
1, S24. l3Xeppan Kai Ktvr)pari.KarairTripaTiKbs. But there perhaps
the sense is only staid.
2a2

356 TITUS, CHAP. II.
of loving their husbands; for, as Theophyl. justly observes, tovtov
ovtos, Kat rd Xoiird experat, evBvvta o'ikov, Kai xpnpdrwv irepiovria'
wirirep dirovros, irdvra Kq.v irapwaiy, drroppvnaovrat. So Socrat. ap.
Stob. Serm. 443, 32. TLvtrefieia yvvaiKeta b irpos rbv dvbpa epws,
and Pericthyon ap. Stob. p. 488. eBeXr)<rei rbv dvbpa. The word
QtXavbpos in its use, comprehended dutiful respect, &c. (See Wet
stein's examples from Plato, Plutarch, and Polyaenus)*, in which
sense it is said, " her desire shall be to her husband."
On trwipp. see 1 Tim. 3, 2 and 5. 'Ayvds Heinr. explains a pecca-
tis immunes. But this is too vague. The term is of the same na
ture with the preceding; though a stronger one ; and denotes, as
Theophyl. observes, purity in thought as well as action. See 1 Tim.
5, 22.
. OtKovpovs. This term is a very expressive one, and denotes
" those who stay at home and mind their own business." It answers
to the rov thiov o'ikov kuXws irpoiardpevov at 1 Tim., 3, 4. Thus it
not only means keepers at home, but keepers or care-takers of the
home, or house. f
'AyaBds. This is by some united with the preceding. A method,
however, unsupported by any of the numerous passages above cited.
Wolf rightly observes that it has a special signification. But that is
not (1 think) what he (in common with Casaubon, Vitringa, and
many others), supposes, namely, benignas, good tempered, as opposed
to scolding wives. No ; the Apostle did not condescend to any
one so special as that; but rather means what the Latins expressed
by the bona famina (as Ennius ap. Wets. : " Taiquinii corpus bona

* To which I add Apollon. Ep. 55. yvvrj aepvn Kai tptXdvbpos.,
and 58. exeis yvva'tKa epippova tpiXdvbpov. This is, however, not
confined to the later writers. So in a beautiful passage of iEschyl.
Pers. 140. Hepaibes h' aKpoirevBels eKarrra wodw QiXdvhpi, Tbv
atxpdevra Boiipov evvarrjp dirowep\pdpeva, Aeiirerai pov$,6v£,.
f So Hesych. explains tppovrliovaa rd tov o'ikov Kai ^vkarrovaa'
ovpos ydp b <j>vXd£ Xeyerat. And it is explained by Theophyl. and
CScumen., oiKovoptkds. Wets, here adduces numerous Classical
examples, the most apposite of which is, Philo 2, 431, 24., yvva'tKas
Kovpthias, (roippoyas, otKovpovs, Kat tpiXdvhpovs. To which I add Ar
temid. 1, 64., oiKovpbs Kat irifrrr) yvvn, 232, 35 & 66., 1 , 78., and 2,
33., yvvalKas Koapias Kai otKobemroivas, housewives, and 2, 33., yv-
vdiKa irtoriKrjv Kat ovaovpov, Kai ireiBopevnv rw dvbpl. Lycophr.
1095., areyavopovs' and infra, otKovplav, domtis curarn, housewifery.
Sopll. Trach. 542., Eurip. H. F. 45., Xelirei ydp pe Tolob' ev hwpairtv
Tpofbv reKvwv o'tKovpov' and 1345., and Hippol. 787., otKovpnpa,
housewifery. So Eurip. Meleag frag. 12., and iEschyl. Agam. 1616.
(of Clytaemn.), xre rovb' iJKovros eK pdxvs veov, OiKovpbs evvhv dvhpbs,
&c. Except in the above passage of Lycophron, this ovKovpia is no
where more beautifully described than in iEschyl. Ag. 590 — $. Tv-
yxxtxa tttrriiv 8' ev bbpms evpot poXlbv, O'tav irep oZv -tXenre, hwp&r
rwv kvva, 'EtrOX))v eiceiW, iroXepiav roTs bimtppocrtv.

TITUS, CHAP. II, $57
fcemina lavit et unxit"), and our ancestors, by good-wife, huswife
manager. It is, therefore, exegetical of the preceding,
'Yiroraaoopkyas ro~ts ibiots dvbpdfftv. See Eph. 5, 22., and 1 Tim.,
2, 13. 'Iva pi) b Xoyos rov Qeoii /3Xatr<pr)pTJrai. Compare 1 Tim., 6,
1 . Theodoret remarks : To yap irpo(j>diret Beotreflelas KaraXtpirdvetv
rovs dvbpas, fiXatnpwptav etpepe nji Krjpvypan.
Tovs veurkpovs wadbruis irapaKaXet owtppovetv. The vewr, is for
veovs; as Joh. 21, 18. JZiwtypove'iv, "to cultivate sobriety and
modesty." Virtues especially ornamental in youth, and estimable
in proportion to their difficulty. To these virtues the ApOstle
desires Titus to exhort the young men; though he does not tell him
to enjoin them on the young women ; since it seemed scarcely
necessary; such being, what maybe called, the virtue of their sex,
in which all others centre, and without which all are valueless.*
7, irep) irdvra creaurbv irapeyofxevos ruirov KaAwv epywv.
These precepts the Apostle directs him to follow up
with his own example.
Ilavra, " these and all other virtues." Tutov,
exemplar. See Phil. 3, 17., 1 Thess. 1, 7., 1 Tim. 4,
12., and the notes. The irapey. is very significant.
On this the Apostle then engrafts an admonition to
ministerial virtues, in which he should be an example
to the Presbyters. 'ASiad^Qopiav depends upon jrape-
yffxevas, the sense of which must be accommodated,
per dilogiam. It signifies uncorrupted purity, and
soundness of doctrine. ASiadJoapToy is often used by
the Classical writers ; and numerous passages are
cited by Wolf and Wets., in which it signifies one
who is above all corruption in any self-interested
motives. So Heinr. says it is opposed to the Ka7TTj-
Aeuai tov Ao'yov too ©eou, 2 Cor., 2, 17., and 7ropio-pV
vofxlgeiv ttjv eucrefielav, 1 Tim., 6, 5.
Sepo'vrjTa, gravity, dignity ; Iva pSev vewrepov ka)
Sia Touy dtpqovas e%j) 1) SiSao-KaAi'a, aAAa TravTa crefyacr-
fxa Kai a|ia ©eou, says Theophyl. The uyirj is thought
to be synonymous with the aSiatpS. Only that rather
regards the person than the doctrine. The metaphor
* This reminds me of a similar delicacy in that inimitable funeral
oration of Pericles ap. Thucyd. 2, 45., et he pe hel Kai ywatKelas n
kperrjs, oaai vvv ev XPiela eaovrai, pvnoBrjvat, j3paxela irapatveaet
airav onpaivw; rrjs re ydp virapxovarls. <pvcrews pr) x^ip0"1 yevtaBai
vpiv peydXn r) hoi,a, Kai rjs av kir' eXdxiarov, dperfjs irepl ?i xbuyov ev
rdis apaeat kXccs n.

858 TtTUS, CHAP. II.
has been before illustrated. 'AKaTayvaio-Tov. Theo
phyl. explains this opQo'So£ov, pSev e7nATj\f/ipv e^ovTa.
But as the SjSao-K. regarded the doctrine, so this,
perhaps, respects the manner andmethod, and signifies
grave, dignified, removed both from levity and affec
tation, and disdaining the pQoAoyi'a, or any other
methods pursued ad captandum. Then the words
show the effect which this is calculated to have on
the adversaries, whether Jews or Gentiles. So the
dvriKelfxevos in a similar passage of 1 Tim. 5, 14.
At e| ivavrlas, must be understood ppi'Soy, or
yvco'py. It is somewhat rare ; but examples are
adduced by Wets., from Thucyd., Xenophon, and
Sext. Emp. Hvrpairj}. Some render this blush, be
ashamed. Others, feel respect. Both may be united,
the latter as the consequent of the former. "Iva
ivrqeirji also occurs at 2 Thess., 3, 14. 'E^eTv Aeyeiv —
<pauAov, in which e'^eiv is for Su'vapxi, is a kind of
phrase frequent, of which Wets, adduces many exam
ples. By the e^eiv Aeyeiv is meant, that when an ad
versary endeavours to recollect or gather any ill
report of you, he cannot find any. Perhaps, too,
there may be an allusion to what would happen
when any of the oi i% ivavrlas came (as we know they
did) to the Christian assemblies, to spy out some
matter for calumny. So in 1 Cor. 14, 24. (which it
is strange the Commentators should not have thought
of) eav tie e'lrreA^j) diricrrbs — Kgi'veTaj. The two passages
are the best comment on each other. It is here
truly remarked by Theodoret : "OTav yap Ka) rd Ae-
yo'pva rj} aAvjQeia Kocrfxelrai, Kai Ta yivo'pva crufxcpwvei
toT? Aeyopvoiy, ifxcppdrrerai Ka) aurwv Ttov <piAoAoi8opeov
Tot crrofxara.
9, 10. SouAouy — pj avTiAeyovTay, sub. TrapaKaAeT.
With this statement of the duties of servants com
pare other similar ones at 1 Tim., 6, 1. sq. Eph. 6, 5.,
and Col. 3, 22. 'Ev 7rao-i is to be taken populariter ;
as in Col. 3, 22. The iv irdcn is by some construed
with the preceding ; by others, with the following.
The latter is the more regular construction.

TITUS, CHAP. II. 359
The Apostle then touches on those faults to which
slaves were especially prone ; 1st., impertinence, in
answering again to any reproof, either in denial or
justification, grumbling ; muttering, &c. Grot, com
pares the dvrairoKplveo-Qai of Rom. 9, 20., and says
that such are called, by Plautus, responsatores*
10. pj voo-cp i|o pvouy. Doddr. here alters our Ver
sion much for the worse. No term better represents
the sense of voo-cp. than purloining, which, though it
designates theft of every kind, especially adverts to
that too common form of it by which servants
defraud their masters in buying or selling, or such
other frauds as are denoted by the Latin antevertere.
JJacrtv. On this see 1 Tim., 2, 2., &c. 'EvSeiKvupvouy,
exhibentes. A Latinism. The reason suggested in iva
ttjv SiSao-KaAiav — iv irdcriv is similar to that supra, ver:
5. The iva, however, may be taken in the eventual
sense. By SiSao-KaAi'av, is meant the religion. Too
traiTTjpoy Tj'pov ©eou. This I cannot but understand of
Christ. See the note infra, ver. 13. Koo-poViv,
"may honour it, by showing its efficacy in promoting
virtue, and, therefore, happiness." Heinr. observes
that this term is used of those who, by their life,
morals, and actions, do honour to their teachers. So
Eunap., cited by Wets.: Aoyyi'vou pv t]v p^TjTTjy, Kai
eKoVpi tov 8i8aa"KaAov eWoy oAiyou yjiovau.
* And such the same writer describes in his Menc. (cited by
Pric.) : Argutos ut par pari respondeant (give them a Rowland for
their Oliver) ; Ad mandata claudos, cacos, mutos, debiles. With
which may be compared a similar elegance of Cowper, Task 4.,
" The farmer's hedge uptorn by strength Resistless in so bad a
cause, but lame To belter deeds — he bundles up the spoil, An ass's
burden." Pricreus aptly adduces the diet of the Satyrist, lingua
mali pars pessima servi. And he might still more aptly have cited
iEschyl. Theb. 244., iraXivaropels ai (so I would point) Angl,,
" What then, you mutter again, do ye ? " The preceding line is to
be supposed pronounced, as our English Dramatists say, aside. Of
this, however, the whole phalanx of learned Thebans (hi3 Editors)
seem not to have been aware. Had Bp. Blomfield perceived the
aside, and remembered this passage of the Apostle, he would have
suppressed his conjecture (acute and ingenious as it is) woXvtrTopeis.
Upon the dvrtXoyia, considered generally, I would use the words
of Eurip. Prot. frag. 1., bvdiv Xeyovrwv, Barepov Bvpovpkvov b pi)
dvnre'ivwv ro'ts Xoyots aotptorepos.

360 TITUS, CHAP. II.
1 1 . iirecpdvr) — dvQpwirois.
The connection may (I think) be thus traced : " (And this ho
nouring of your religion you all, as Christians, are bound to aim
at; since of all, of whatever rank, it is required) for the grace of
God," &c. Then he shows that in that religion is contained the
obligation to avoid the vices, and cultivate the virtues above en
joined ; and, in general, to live righteously; soberly, &c. After
which he points out the very strongest motives to avoid the one and
cultivate the other, arising from the expectation of a day of retribu
tion ; suggesting Withal an encouragement to strive after virtue, in
the atonement and expiation by Jesus ; and, finally, the strong mo
tive to perform all we are really able, from a regard to the purpose
for which this atonement was made, namely, to purify unto himself
a peculiar people, zealous of good works : since, without such a glo
rious hope of expiation, the despair might have been so great as to
unnerve all virtuous exertion.
Such is (I conceive) the general scope of this noble portion of
Scripture, than which none more plainly breathes inspiration.
The r) xaPts T0" Qeov r) trwrriptos is explained the Christian doc
trine. But it may better be interpreted the Gospel, which revealeth
the gracious method of salvation. The term was suggested by the
bib. rov cwrfjpos, &c. just before. 'Eire^dyv, " have been revealed."
This expression is properly used of the appearance above the horizon
of heavenly bodies. See Acts 27, 20. Luke 2, 79. and 2 Pet. 1, 9.
But it was also used Of the appearance of Deities upon the earth.
That, however, is here very precarious. Uatriv, " all of every na
tion, rank, age," &c.
12. 7raiSeu'ouera — eViSupay. This construction of
5rai8. with i'va is never found in the Classical writers.
By 7rai8., Rosenm. well observes, is meant not simply
teach, but bring men to any thing, add arguments to
instruction, and show the mode in which any thing
ought to be done.* 'Apvijo-otpvoi, renouncing. So
Thucyd. 6, 56, 1. 'App'Siov airapvrfievTa ttjv irelpacriv'
and Joseph. 671, 10. dvaKpoucrafxevov ttjv dfxaqrlav.
'Ao-e0eiav. This consisted not only in neglect of the
proper object of worship, by idolatry ; but also by
those vices which invariably attended in its train ;
1st, denying the existence of a God, or, what is prac
tical Atheism, denying his properties and attributes,
his providence and his governance of the world, and
a state of future retribution. 2dly, acknowledging
the existence and attributes of God, yet neglecting
* So Theodoret : virkbetit he hp'iv kol rr)v evBe'iav bbbv, kv thae-
/3eia Kai owtypoavvn ftiovv KeXevaas.

TITUS, CHAP. II. 361
to worship him (at least aright, as in idolatry), or
setting him at nought by perjury, blasphemy, pro
fane swearing, judging hardly, and speaking dis
respectfully of his providence ; finally, being dis
obedient to his will, whether manifested in the
book of nature, or that of revelation. (See Benson
and Mackn.)
12. rds Koo-fxiKas eVi9up'ay, L e. lusts, such as the
world, the great bulk of mankind, gratifies. Pric.
compares 1 Joh. 2, 16., which passage is, indeed, the
best commentary on this phrase. XwQpovws. i. e.
soberly, chastely, and prudently, with respect to
ourselves ; which imports, as Theophyl. observes, a
government of all our passions, anger, and avarice,
as well as sensuality. AtKalws. i. e. justly, with re
gard to other men. EuVe0ojy, piously and religiously
towards God. So Grot., who observes that these
three contain a brief summary of Christian duty.
Thus Philo speaks of the three canons, to <piAo6eov,
Kai cptAaperov ko.) cpiAuvQpwirov. And Rosenm. cites
Dionys. Hal. : eu6-e/3eo-Tepouy, SiKaioTepouy, trwcppovecr-
repous, and Porphyr. : trwcppwv, oVioy, SiKaioy. It is
obvious that in these genera are contained many
other virtues in specie. See the excellent note of
Whitby and Jortin ap D'Oyley.
12. ev toj vuv aiaivi. For this, Theophyl. observes,
e%ei rov aytova, 6 Se p'AArav rds avTiSoVeiy, this was
destined for the probation of our faith ; the other,
for the retribution of our actions.
13. TrpocrZeyffxevoi — Xpio-Tou. It is observed, by
Grot., that Trpoo-tiex- here signifies metonymice, to
look forward to that whither our hope tends, namely,
the fruition of eternal life ; as Job 2, 9- irpocrtieyffj.e-
voy ttjv iAirltia TTjy a-aiTTjgi'ay fxou. Thus eAw. is the
thing hoped for ; as Gal. 5, 5. and Col. 1,5., &c.
MaKapi'av, i. e. which makes us happy. So our blessed
is often used. The Ka) is exegetical, and has the
sense of nempe, even.
13. Kai elriCpavelav TTjy So'^Tjy tou pyaAou ©eou Kai
0"ojT»jpoy Tj'pov 'Itjo-ou Xpid"T0u.

362 TITUS, CHAP. II.
There are few things more surprising in the history of sacred
interpretation than the studiousness with which some distinguished
scholars exert themselves to ascribe to these words such a meaning
as no person (! think) of plain sense would ever have thought of.
The most natural and obvious interpretation is surely that of the
antients (except the Arians, &c.) and all the earlier moderns (ex
cept the heterodox, and also Erasm. and Grot., who appeal to Hilary
and Ambros.), namely, "the glorious appearing of our great God
and Saviour Jesus Chiist." This sense is satisfactorily vindicated by
the labours of Beza, Whitby, Bull Def. Fid. Nic, and recently of
Maithrei, and Bp. Middleton ; though, strange to say, almost all
critics take the other side. Surely, if the doctrine of the article,
propounded by the learned Prelate above mentioned (and founded
on the discoveries of former scholars), have any truth (as it un
doubtedly has some) no other version can be admitted. But, waving
that argument, this is a case in which, I conceive, great weight
ought to be ascribed to the opinion of the Greek Fathers, certainly
the best judges of the nice proprieties of their language. I cannot
enter into the point so fully as its importance, demands, but I would
observe that the argument urged by Beza and Whitby, that eiriipa-
vela is no where used, in the New Testament, of God, but of Christ,
has never been answered, and is, I think, unanswerable. For it is
in vain to urge that not God, but the glory of God is spoken of;
since rrjs bo^rjs is there, by a common Hebraism, put for the adjec
tive kvbo^ov, and belongs to eirtipaveiav. And so the E. V. This,
too, is fully supported by the authority of the Greek Fathers and
Commentators. Thus Theodoret : rrjs evbo^ov irapovrias. And
Theophyl. observes that this is called his glorious advent (as Matt.
25, 31.), in opposition to his first advent in humility (in the flesh).
I would compare a very similar passage in the twin Epistle, 2 Tim.
4, 9. iraat rots vyairr'iKoai rr)v eiriipaveiav avrov, where see the note.
With these and other reasons for supposing it to be Christ, and
not God the Father who is here meant, we may safely call to our aid
the propriety of language as it regards the use of the article. And
it is in vain that Grot, and others object that the Apostle is inatten
tive to the nice proprieties of the article. That may be ; but we
must not suppose an impropriety unnecessarily, especially when the
context does not countenance it. Thus here, had the context been
neutral, I should have been loath to urge the principle above men
tioned, and would have admitted the sense to be dubious. But not
so in the present case. Under these circumstances, I cannot but
wonder at the inconsistency of Doddr. and Mackn., who, though
acknowledging that the words may be rendered our great God and
Saviour, yet, because they think the point dubious, choose to render
it the great God and our Saviour. Which is deciding what they call
dubious (and deciding in a way little to be expected from orthodox
Divines) ; for by translating as in our Common Version, the point
is decided ; neither is there any ambiguity left. I cannot but sus
pect that all our Translators have been influenced more than they
were aware, by an argument, specious, indeed, and employed by the
maintainers of the new version, namely, that Jesus Christ. is no

TITUS, CHAP. II. 363
where styled the great God. To which I would answer, that the.
peyaXov belonging to both Geoii and awrrjpos alters the case, and
removes that objection. The sense is plainly this : " the glorious
appearance oi that great being, who is our God and Saviour.''
1 cannot omit to observe that the 8s just after countenances this
version ; since had two persons been before spoken of, it would have
been harsh to have suspended on that sentence a clause in which one
only was meant.
14. 6y ktiwKev — epywv. The sense of Aurpioo-ryrai is
strangely contracted by the recent Interpreters, who
render it, liberate, withdraw. (See Rosenm.) Con
sidering the idea of salvation implied in the o-wrijpos
just before, and that etiwKev iuurbv uireq Tjpov imme
diately precedes, it is plain that something more is
intended than withdrawing men from sin, by pure
doctrine and a holy example, sealed by death (which
was partly true of Socrates), even the atonement and
expiation offered up for all repented and forsaken
sin, which, by paying the AuVgov, not only delivers us
from the punishment of sin, but, from its power,
supplies us with the strongest motives to abstain
from all future iniquity. The Aurpwcr. is therefore a
vox prjegnans. (See Schleus. Lex.) The words fol
lowing are exegetical of the latter part of this di-
logia ; and the best mode of considering the sentence
is to regard it as consisting of two clauses blended
into one, i. e. " that he might purify us to his ser
vice, and (thus) make us a people peculiarly his own,
and beloved (as being), zealous of good works."
Such is, I conceive, the true interpretation and
sense, and it is supported by the most eminent Com
mentators. nepiouViov, in this Hellenistical use (which is sup
posed to be derived from the Sept.), signifies (as
Chrys. says) what is e|aipeTov, any thing especially
chosen out from other things, and therefore eximium
and pretiosum, &c. Such appears the most rational
account of the signification, on which the modern
Commentators bestow much labour, but with little
success. There is, doubtless, an allusion to the
election of the Jews, who were the Aaoy irepioutrlas ;

364 TITUS, CHAP. II.
q. d. " now Christians are Kar i^oy^v the Aaoy ire-
piouo-i'ay, even the Gentiles who receive the faith."
See Eph. 2, 10. & 3, 6—9. 1 Pet. 2, 9 & 10.
14. £tjAco'ttjv KaAwv egycov, " zealously studious of
good works." A frequent sense of £tjA. both in the
Scriptural and Classical writers. The expression is,
perhaps, used in contradistinction to the Jews, who
were ^TjAaiTaj tou vofxou. Acts 21, 20.
15. raura AaAei — iregicppovelrw. AaAei, teach; as
ver. 1., where see the note. "EAey^e Rosenm. ren
ders injunge. But this is an error arising from a
want of attention to the brevity of the sentence, and
a fault in punctuation of the recent editions, in which
the comma after TrapaKaKei is improperly removed.
The sense is ; " The above doctrines and duties do
thou teach, and exhort to the practice thereof; and
(any who gainsay or neglect them) rebuke with all
authority." So Theophyl. : AaAeT irpwrov ko.) irapa-
KaAei, eiTa eAeyye. The fxer iirtTayrjs Theophyl.
explains fxer dirorofxlas, fxer adbevrlas, i. e. " in the
exercise of the authority vested in thee and God's
ministers for that very purpose," and of which Paul
had given him the example as well as the precept.
15. pSeiy (rou Trepuppovelrw. He does not say, as
to Timothy, despise thy youth ; for Titus was a much
older man ; but, as appears from the iirir., " despise
thee for the want of due authority and firmness?
i. e. give no one cause to despise. See the note on
1 Tim. 4, 12. Rosenm. observes that irepicppav. is a
rare word, and hence some MSS. (by gloss) read
Karacp^ov. He, however, adduces one from Eunap.
(cited by Wets.) : Si' rfkiKiav 7repi<pgovTjfieiy. To which
I add Thucyd. 1, 25. Lucian 3, 496 & 497. Aris-
toph. Nub. 226 & 741. It is well remarked by
Theophyl., that authority and rebuke must be well
timed, otherwise it will be despised.

TITUS, CHAP. HI. 365

CHAP. III.
Verse 1. uVop'pTjo-Ke — elvai. Compare 2 Tim.
2, 14. uirofxifx., admonish, &c. Rosenm. renders,
remind them. That they needed this admonition
appears from many passages of the Classical writers
cited by Wets. The Jews, too, who were very nu
merous, were always ripe for sedition.
With respect to the words ?r§oy 7rav epyov— efvai,
the Commentators, both antient and modern, are not
agreed whether to refer them to the preceding or to
the following. According to the former method,
they will define the obedience, and limit it to all
things lawful. And this is supported by most mo
derns. See Chrys. and Pric. According to the
latter, they will suggest how obedience may arise,
namely, from discharging the other duties. (See
Calvin, Rosenm., and Kuin.) The former mode of
interpretation, however, is most agreeable to the
context and to the style of the Apostle.
As to the words following, pSeva /3Aao-<p»jp7v— -
diApioirous, they need no explanation ; and we have
only to avoid tbe undue limitation of them by some
Commentators (who confine the sense to mildness
towards those dissenting in opinion, or peaceful sub
jection to government), and make the admonition
co-extensive with the sphere of human duty ; which
was very suitable to those xaKa Brjpia.
3. rfp.& yap— aAATjAouy. This suggests the reason
for the lenity and mildness in question towards the
brutal and bad ; " For we were what they are"
(Compare Gal. 4, 3. Eph. 2, 3 8i 11. 1 Cor. 6, 11.)
A popular argument, many examples of which are
adduced by Pricasus ; as from Pliny, to a harsh
father : " Cogita ilium puerum esse, ei te fuisse."
Though much more dignified is that of Seneca, cited
by Grot. : " Faciet nos moderatiores respectus nos-
tri, si consuleriraus n<fs." It is, however, more to
the purpose to compare 1 Cor. 10, 12., as does Theo-

366 TITUS, CHAP. ill.
doret, who also aptly applies the saying of the peni
tent thief to his fellow, "for we are in the same
condemnation." Grot, and Whitby observe that the Tj'pTy is used
for Kolvwcriv. Yet see Doddr.
On the words following it is not necessary to re
fine, or to suppose any regular digest of Gentile vices.
The avo'TjToi and irAavvifxevoi both relate to errors in
religion, by an ignorance of the true God, and the
worship of idols. 'AireiQels, i. e. disobedient even to
those duties which the law of nature teaches, and
therefore inexcusable. See Rom. 1., which is also
the best commentary on the present passage. Aou-
Aeuovtey eViSup'aiy Ka) Tj'SovaTy xoiKiAajy. For the Cre
tans were, as Plato says, infamous for impurity of
every kind. On the metaphor in SouA. see the co
pious Classical illustrations of Wets. KaKi'a is ex
plained, by Heinr. and others, of vice in general.
But I prefer, with the antients and most moderns, to
understand it of malice, fxvr\o-iKaKla, to use the ex
pression of Theophyl. Aidyw literally signifies to
pass one's life : as in a passage of Plut. cited by
Wets. : Siay. ev o'lvw. The next words o-TuyTjToi, p-
o-ouvTey aAA*. have much force and beauty : but are
strangely misunderstood by Mackn., who renders,
" hateful to the Gentiles." But the Apostle is
speaking of Jews and Gentiles. Whitby renders,
" hateful to one another." It may rather be inter
preted, with Heinr., " hateful to God and good
men," So Philo, cited by Wets. : o-Tuy7jTov Kai 9eo-
P'o-tjtov ir pay fxa. He also compares Plato, po-ouvTey,
[xicrouvrai, which is imitated by Max. Tyr. Diss. 36.
I add Soph. Aj. 1135. fxicrouvr ifxitrei. Aristid. 1,
356. fxicrouvres ko.) fuicroufxevoi Siijyov. Pausan, D. 6, 8.
Appian 11, 29, 66. oure icrrepyero our ecrre^ye. With
the po-ouvTey aAATj'Aouy Pric. aptly compares Tacit.
Ann. 14. Invisi mutuis odiis.
4. oVe Se — ®eou. With the sentiment, which is
very frequent, Heinr. compares Gal. 4, 3. seqq.
Eph. 2, 3. 11, 12. and 1 Cor. 6, 11.., &c. He ob-

TITUS, CHAP. III. 367
serves that XPW7- ant^ ^^^pwirla, though properly
differing as genus and species, are yet synonymous
with ydpis ©eou at 2, 11. Thus they are conjoined
in Philo 1002. (cited by Loesner) ^pTjo-TOTTjTa yap
Kai <piAav9pa)7n'av iAirlcravres eviSguo-flai rj} Ta/ou tyuyr).
Rosenm. here supplies oy irdvras avflgcoVouy o-coflTjvai
SeAej. 5. ouk ef epywv — ayj'ou. Now follows the apodosis :
" we are admitted into the Christian religion." This
extends to ver. 8., and in it are enumerated the
especial benefits of which he is made partaker who
is admitted to the Christian religion, namely, bap
tism, redemption, the aid of the Holy Spirit." (Hein.)
At to5v ev SjKaioo-uvTrj must be understood ovtojv.
And e'v. 8ik. is a phrase for the cognate adjective
SiKai'a. KaTa, according to, out qf, &c, i. e. merci
fully, like the 81a TTjy yaplros, Gal. 15., or the ©eou to
Soupov, Eph. 2, 9. So Grot., who, in common with
the best Commentators, interprets ecrwcrev " put into
a state of salvation ;" implying admission to the
Christian religion and all its benefits, both of know
ledge and happiness, both here and hereafter. See
Acts 2, 47. and 1 Tim. 2, 4. and the note on
Matt. 2, 21.
5. tiid Aourpou iraAiyyevecrtas.
It is well known what controversies have been raised upon the
sense of this expression, into which I shall not enter, since they are
now, in a great measure, settled : all the most enlightened Interpre
ters have been long agreed that the opinion invariably supported by
early Fathers is the true one, namely, that baptismal regeneration is
here meant ; baptism (to use the words of our 27th Article) being a
sign of regeneration or new birth, whereby, as an instrument, they
that receive baptism rightly are grafted into the Church ; and the
promises of the forgiveness of sins, and of our adoption to be the
sons of God by the Holy Ghost, are visibly signed and sealed.
I cannot enter at large into the subject ; but I would observe,
that upon a point where those, both of antient and modern times,
who were the likeliest to come at the truth, have agreed upon any in
terpretation, there is the greatest reason to believe it true. Such, I
think, is the case here : and I would refer to a remarkable passage
of Chrys. I, 328., which fully shows the opinion of that eminent
Father. At the same time, I cannot think that the words Kai ava-
Kaiviioews Uveiparos ayiov are to be explained (or rather explained
away), as they are done by some. (See Benson, who applies this

368 TITUS, CHAP. III.
solely to Paul) The true force of the avaKaiv. rrv. dy. seems to be
best explained by Dr. Gloucester Ridley ap. D'Oyley ; and I will only
add, that the disputes upon baptismal and moral regeneration have
too often degenerated into logomachias ; whereas, if the disputants
would take care to define the terms they employ, and have the pa
tience to understand each other, they would be found to differ far
less than they seem to do. This rare word (for so it is) iraXiyy. has,
I have observed, sometimes in the antient writers, the signification
of moral reformation. So Euseb. Eccl. Hist. 3, 23. fin. bihoiis peya
irapdbetypa peravolas dXndtvrjs, Kai pkya yvwpiupa iraXiyyeveoias,
With respect to the baptism of John, on which so much has been
said, I have noted a remarkable passage in Joseph. Ant. 16, 6, 2.,
from which it appears that that was not understood to convey re
generation : ovtw Kat rijv lidirrimv airoheKrrjv abrS tyave'ioBai, p?i
kin rlvwv dpaprdhwv irapatrrjaei xpwtlcvwv (scil. avrwy), dXX' etp'
dyveia rov tr^paros, are hi) Kai rrjs i^vxrjs btKatotrvvri irpoKCKaBap-
pevrjs. 6. ou i^eyeev i<f>' -r]fxas taouo-'iws- According to
the interpretation above adopted this verse requires
little explanation. 'Ek^c'co, and similar words in all
languages, are used in the sense abundantly impart
and confer. Aid I. X. i. e. not merely by his reli
gion (as Rosenm. explains), but by his intercession
and advocacy, as our great High Priest.
7. i'va SiKaicooevTey — alaiviou. Notwithstanding what
Rosenm. says, tiwaiwQ. must be understood of remis
sion of sins, and not be taken in the vague and pre
carious sense he assigns, namely, " tales facti, quales
esse debemus." The iva Sik. depends upon eo-wcre ;
and the usual signification of the term (on which I
have often treated on Rom. and Gal.) here yields a
satisfactory sense. The phrase Kar eAirltia £a>Tjy alai
viou is, as Heinr. says, for ehirlDos £cofjs. Grot,,
Knatchb., and Rosenm. would construe £«»)y alwvlou
with KATjpovo'pi, and take /car' iAirltia in the sense
prout speramus. But this is too harsh.
Schoettg. Hor. Hebr. shows that the Jews often
used the phrase " inheritance of life in a future
world." 8. TJp-Toy 0 Ao'yoy. A frequent formula introduc
tory of some important truth. A«a3e|3. has the de^
ponent sense affirm ; as in 1 Tim. 1,7. where see the
note. Heinr. would subaud robs dKouovras ae. The

TITUS, CHAP. III. Bfi9
construction is : Iva d ireirio-reuKores toj 0euJ <ppovri$wcri
irpottrracrQai KaAcov epywv, where oi ireirtcrr. is a peri
phrasis for os 7rio-Toj, Christians. By KaAcov epyaiv
some, as Grot, and Le Clerc would understand, their
honest calling and trades. And this were indeed a
precept not unworthy of the Apostle, and of which
he furnished the example ; yet, as being engrafted
on a passage in which the benefits of redemption are
enlarged on, it seems not sufficiently elevated. Pre
ferable is the interpretation of the antient Commen
tators and some moderns, works qf benevolence.
But even that seems too limited a sense. The com
mon interpretation, by which it is extended to good
works of every kind, is far more natural, and worthy
of the Apostle ; and is supported by what follows :
for in the pursuit of curious speculations, and scho
lastic subtilties, unconnected with the main articles
of our faith, and the common rules of human duty,
practice is too often neglected.
8. Tpoto-Tao-Qxt with a genitive, signifies to sedu
lously exercise, of which sense many examples are
adduced by the Philologists. So that the two terms
taken together, <PpovT. and irpolcrr., convey a strong
sense. Of the rd k«Ao\ and «><J3eAip4 also many exam
ples are adduced. I suspect, indeed, that this was a
not uncommon phrase.
9. fxwpds — irepiUracro. See note on 2 Tim. 2, 16
and 25., and see also 1 Tim. 1, 4. The Apostle here
distinctly explains his meaning byplay vopKay, i. e.
disputes on curious questions connected with the in
terpretation of the Mosaic Law. 'AvaxpeAeiy, useless,
nay (per litoten) pernicious.
10. alpeTiKov dvhpwirov fxerd fxlav Ka) Zeurepav vou5e-
o-j'av irapairou. By the association of ideas, the men
tion of frivolous questions, and curious subtilties, led
to that of the heresies and schisms which they tend
to generate. On this word alper., as well as o-yla-fxa,
there has been much, though perhaps needless, dis
cussion. It may be sufficient to observe, that,
though a vox media, yet in the ecclesiastical sense,
vol. vm. 2 B

370 TITUS, CHAP. III.
aipeT. signifies one who takes up any doctrine or doc
trines in opposition to the fundamental truths of the
Christian religion ; and that a schism is a separation
from the rest of Christians, on account of these
a'ipeo-eiy. It would be easy to say much more on the
subject ; but this is not the place to treat on it. It
must be borne in mind, that the Apostle here
especially adverts to Judaizers.
10. fxiav Ka) tieurepav, first or second ; cardinal for
ordinal, on which I have before treated. Tlapalrou,
" decline all familiar intercourse with."
1 1 . eiSaiy oti — auroKaruKpiros.
The sense of these words is not a little obscure, and consequently
variously explained. I can neither enter into those diversities, nor
into the tedious and interminable controversy on this and the fol
lowing verse. The words (I think) are meant to suggest a reason
why all intercourse with such a person is to be avoided ; and the
difficulty hinges upon avroKaraKpiros, which some eminent Com
mentators think may mean " one who furnishes matter of self-con
demnation against himself." But this seems very harsh, and little
agreeable to what preceded. The antient interpretations, from
their simplicity, deserve more attention. Chrys., Theophyl., and
CEcumen. explain it avairoXoynros, or condemned by himself, and
his own conscience. Theodoret, most acutely and, I think, truly,
remarks, that the import of the whole verse is dvovriros ydp eon b
irovos. If, therefore, these interpretations be conjoined, we may (I
think) approximate to the truth ; q. d. " Such an one avoid ; for
he is utterly perverted, and therefore no good can be expected : he
sins self-condemned, and is so inexcusable that you may justly break
off intercourse; and by his being already se{/-condemned, you need
not keep up intercourse with the intent of convincing him of his
error; for oi that his conscience must and does admonish him." In
all this I see nothing to stumble at, if the saving be taken popula-
riler, and not too much pressed upon. See the able note of Whitby
and Dr. Forster's Letter to Stebbing. To enter further into the
subject -would be here out of place. Suffice it to say, that it has not
been enough borne in mind, that the heretics of those times, by
maintaining opinions at variance with those of the inspired Apos
tle, who even worked miracles in confirmation of his Divine mission,
were indeed inexcusable, and must have been self-condemned. But
that will not prove that all heretics of every age are to be pro
nounced self-condemned; and therefore no Minister ought to pre
sume to take the high ground which Titus was authorized to do ;
but, under the altered circumstances of the case, to show indul
gence to human infirmity, whenever the error cannot be traced to
a conceited or factious spirit, which appears to be the very essence of
the sin of heresy.

TITUS, CHAP III. 371
12 — 15. This portion is wholly occupied with
practical matter, and is too familiar to need much
explanation. Of Artemas we know nothing. Some
think he was one of the Apostle's scribes. On Ni-
copolis see the Geographical writers, or Schleus.
Lex. By tov vo'ppv is meant one who had been an
interpreter of the Jewish Law, or one who was a
Jurisconsult; for, as Rosenm. observes, even the
Greeks were admitted to the Roman bar. ^TrouSaiW
irpoirefx-tyav. On the force of this word I have before
treated. Benson thinks that St. Paul knew Zenas
and Apollos were to pass through, or touch at Crete;
and therefore gave this direction. (See more in his
note.) On Apollos see the Acts 18, 24. and else
where. MavQaveYcoo-av 8e Kai oi TjpTegoi. The tie Ka)
stands for autem.
The Apostle then takes occasion again to enforce
the direction supra ver. 8, which is the best com
mentary on the present. See the note there. The
KaAcov egymv must here, from the context, be limited
to works of benevolence, hospitality, &c. The words
eiy rds avayKai'ay are explained by the wcpiAifxa rots
av9g«»7roiy of the above mentioned verse. In the i'va
p coo-iv eKapiroi there is a very common metaphor.
See Matt. 13, 22. and Mark 4, 19. So it is elsewhere
said, " Faith without works is dead (and fruitless)."
See also 2 Pet. 1, 8.
15. robs 4>iAouvras ijfxas iv irlcrret. Here ev has the
sense of the Hebr. 2, " by and through, because of
the common faith."

2b 2

372

EPISTLE TO PHILEMON.

Verse 1. Seo-poy Xpio-Tou 'I., a prisoner for the
sake of, in- the cause of Jesus Christ and his doc
trine. See 2 Tim. 1, 8. Suvepyco, i. e. literally,
" helper in the business of religion," whether as
being a Deacon (which some conjecture), or be
cause, as we find from ver. 2., a congregation assem
bled at his house, or on both these accounts. And
though the term cruveoybs was often applied (as
Benson shows) to those who were not ministers, but
only in a general way furthered the cause of the
Gospel ; yet he was probably a Deacon.
2. 'Aircpla. A Roman name. This person was (as
the antients inform us) wife of Philemon ; and Ar-
chippus was his son. Benson, however, thinks he
was not ; though perhaps he might live in his house,
and officiate generally as a minister in the family, in
their daily Christian worship. Rosenm. thinks it
appears from Col. 4, 17. that he was a minister ; but
whether at Colosse or Laodicea (with whose teachers
he is numbered in the Const. Apost. L. 7, 46.) is
doubtful. He might be a minister of both, at differ
ent times, and probably Laodicea last. All these
matters, however, are as uncertain as they are unim
portant. 2. tco crucrr par iwr j). This seems to answer to the
truvepyw; and his being named comrade seems to
show that he was a fellow-minister ; though the term

PHILEMON. 373
would be applicable to a private Christian ; since all
are bound to fight the good fight of faith. Rosenm.
observes, that in Herodian, the Emperor Marcus
calls his son Commodus a-uo-TpaTicoTTjy, colleague.
But as they were both soldiers, it might mean com
rade ; and by that name generals often familiarly ad
dressed those under their command.
2. Kai rj} Kar oTkov (scil. oucrj)) crou iKKAtjcrla, " the
congregation which assembles at thy house," i. e.
Philemon's. It has been doubted whether this means
all the Christians at Colosse, or his own family. It
should seem, neither. Benson has given good rea
sons for supposing that we are not to understand it
of the ivhole Church at Colosse assembled at Phile
mon's house, but only of a part ; and I have on the
Epistles to the Romans and Corinthians'shown that
at this early period, before the members of this
" new sect every where spoken against," were
allowed to build churches, they assembled in conven-
ticula, or little parties, at the houses of some of the
most zealous and influential persons, and those who
had convenient room for that purpose. Though it
is probable, considering the mode of building in the
East, that they would often assemble in the open
court, around which the buildings of a house are
erected. Heinr. compares the case of Christians of
the present day assembling at the houses of foreign
ambassadors. 3. %dpis — Xpio-Tou. This has been before ex
plained. 4 — 7- The Apostle here, with great earnestness,
comes nearer to the point, and thanking God that
Philemon had been kind already, and done as much
in other instances as he was going to ask him, urges
him by his past example, to act like himself: a most
insinuating and skilful introduction to his request.
(Benson.) On eu^agio-Tco — pu compare 2 Tim. 1, 3. and the
note. The trajectio is obvious. Heinr. observes,
that t^ e^eiy irpbs rbv K. I. is to be referred to ttjv irlcr-

374 PHILEMON.
tiv, the nearer antecedent ; and (tjv e^eiy) eiy irdvra?
Touy ayi'ouy, to ayaTTjv, the more remote, per Chias-
mum et Synchysin. See Matt. 20, 21. and the Acts
20, 21. " These things (says Benson) make the per
fect Christian."
6. oVcoy tj' Kotvwvla — Ttjctouv. Heinr. thinks that the
oVcoy is eventual, " whence it follows." But I prefer,
with Theophyl. and the earlier moderns, to subaud
Trpotreuyffxevos from the preceding Trpocreuywv. The
use of tj' Koivwvla TTjy Trlcrrews is somewhat harsh.
Heinr. takes it for koivwvikos at 1 Tim. 6, 18., as in
volving a notion both of mildness, and liberality.
And so Beza, Hamm., Whitby, Wells, and also some
antients. But most antients and the most eminent
moderns are agreed that it stands for tj irlo-ns koivoj-
vi'ay, and that for an adjective, i. e. (as Theophyl.
explains) tjv koivtjv e^eiy Tj'pv, " which you have in
common with us." At all events there seems no au
thority for, or propriety in our Version communica
tion; though it is adopted and defended by Mackn.
The above interpretation is supported by Jude 3.
ypa<peiv Cfxiv ireqi TTjy Koivrjy ccoTTjpi'ay, and Tit. 1, 4.
Kara koivtjv irlcrriv 'Evepy/jy yevTjTai, " should be effec
tive." (So Theophyl. : eprgaKToy, Kai oTov £coVa), i. e.
effective, especially in the way suggested at Gal. 5,
6. Si' ayaTTjy evepyoup'vTj, where see the note. The
e'v iiriyvwo-ei. Rosenm. takes for cruv eViyv. But I
prefer the more usual sense by. So Theophyl. : ev
toj iiriyivwo-Keiv ere irdv epyov ayafiov. Heinr. explains:
i'va eViyvcoo-OYJ. Finally, eiy Xgio-Tov is put for e'v
Xgio-Ttp, or for the honour, to the honour of Christ.
But upon the whole, from the laxity of the terms, it
is difficult to exactly determine the sense of the verse.
The whole is rendered by Wets, thus : " Ut fides,
qua? tibi nobiscum communis est, juncta scientiae
omnis boni, quod alter alteri ex doctrina Christi
praestare tenetur, quodque Christus tanquam sibi
praestitum imputabit, efficax fieret."
7. yd^iv ydp — tiid crou. It is not agreed among the
Critics whether ydpiv, or ya-pdv, be the true reading.

PHILEMON.. 375
The former is found in many antient MSS., Ver
sions, Fathers, and Commentators, and is supported
by Erasm., Grot., Bengel, Griesb. The latter is de
fended by Wets., Matt., and Alter. Benson says, " it
is all one ; since the Greek Commentators and
Scholiasts explain ydpiv by yaqdv'' But that is the
strongest reason for supposing yapdv a mere gloss.
The sense is the same. TlapaKAtjo-iv, solace, consola
tion. Theoph}'!. explains, iraprjyoplav. By rj} dydirj)
is meant that benevolent spirit which so frequently
exerted itself in works of beneficence; which is the
sense of oti rd crirAayyva — <rou ; these words being
exegetical of the preceding. The tos crir"Aayyya rwv
dylwv are variously explained ; by some, as Est., Ca-
saub., and Menoch., of the persons themselves, with
a notion of misery calling for pity. Theophyl. inter
prets : oAoipuyws dirotieyovrat ttjv tpiAavftpwirlav coo, co'y
dcpQovws Ka) QepaireuriKws eiy auVouy yivop'vTjv. Far more
natural is the interpretation of the most eminent mo
derns, namely, minds, hearts. And this is supported
by Theophyl., who explains Kaptilas'. See Grot.,
Beza, and Scultet. As this sense of trirAayyya is
somewhat rare, I shall subjoin two or three exam
ples which have occurred to me. Dionys. Hal. 1,
518, 16. ev ToTy trirAayyvois ivreri)Kuia, animo insidens.
Lycophr. Cass. 465. 8uo-pve<rTaTou §e'vcov "Eru-^/e 8a»pa>
o-irAayyyov, animum, " touched his heart." .ZEschyl.
Ag. 966. crirXdyyva 3 outi fxaralgei Uqos evSiKoiy cppecfiv
reAecrcpooots Alvais KUKAoufxevov Keap.
8. He now comes to what he has to request of
Philemon in favour of Onesimus. This extends to
ver. 21. A part of the Epistle the most important
and interesting, in which is strongly pourtrayed the
mild and forgiving disposition of the Apostle,
(Heinr.) 8. 810, " This being the case," i. e. since you have
evinced so benevolent and liberal a spirit to Chris
tians. So Theophyl. Ilapprjo-la properly denotes, 1.
liberty of speaking any thing one pleases ; 2. liberty
of action ; as here. Schleus. adduces as examples

376 PHILEMON.
Dio, p. 41. and Zosim. p. 255. This may be reckoned
among the euphemisms of the Apostle, and is not, as
Heinr. says, jocose' dictum. Tb avTjKov, " what is fit,
proper, becoming in you as a Christian."
9. Sia ttjv dydiriyv plAAov irapaKaAw, " I rather
(chuse to) exhort you, for love's sake," i. e. by argu
ments drawn from love (both towards me, and all
Christians). For it seems best to take the dydirrtv
vvith this extent of signification. ToiouVoy eov co'y nau-
Aoy. The force of this periphrasis is thus expressed
by Grot. : " Cum talis sim, qualem me esse nosti,
nempe Paulus senex," &c. More elegantly and pro
perly by Wets, thus : " Cum talis sim, ut tibi impe-
rare possim : magis tamen hortor ; tanquam senex,
inquam, imo etiam vinctus, hortor et obsecro te,
certus preces meas apud te non fore irritas." And
he cites Andocid. in Alcibiad. o tie irdvrwv SeivoVaTo'v
eo"Ti, roiouros eov, co'y euvouy rw tirjfxw rous Aoyouy 7roie?Tai.
Heinr. observes, that there are three arguments on
which he grounds his request: 1. as being an Apos
tle to whom Philemon was indebted ; 2. as being an
old man (and to such we are loath to refuse a re
quest) ; 3. as being a prisoner in the cause of the Gos
pel, i. e. for the Gospel's sake. See Benson's copious
illustrations. He, in common with some others,
takes irpeo-fiurrfi in the sense ambassador. But the
other interpretation, which is supported by the
united authority of both antients and moderns, is
greatly preferable.
10. irapaKaAw — Seo-piy fxou. Heinr. conjectures
iraoaK. tie. But this would be offensive so soon after
another Se : and the propriety of the sentence will
sufficiently appear by considering that the 7ragaKaAco
is resumptive ; and ere is here expressed, because it
was omitted before ; being left to be supplied from
«roi. Finally, the words ToiouYoy — Xoio-tou are paren-
thentical, and ought to be so expressed in punc
tuation. The metaphor at e'yevvTjo-a is common both in the
Scriptural and B-abbinical writings, by which dis-

PHILEMON. 377
ciples are said to be begotten again by their masters.
See 1 Cor. 4, 15. and 2 Tim. 1, 2. *Ov after t^kvov,
is used by the wgoy rb o-Tjp*ivo'pjvov.
11. tov 7rore — eu^gTjo-Tov. A most skilful and re
fined turn, not easy to be paralleled. See Benson,
who has ably pointed out the exquisite contrivance
and judgment shown in this introduction to the re
quest to be made. Doddr., with his usual taste,
observes on the fine effect produced by reserving
the name 'OvTjo-ipv to come last in the sentence.
Tbe etymology of the name doubtless (as Doddr.
remarks) suggested to the Apostle the circumstances
of the dypr)(TTOV and euyprjcrrov.
The critics are agreed that dypytrTov must be taken,
per litoten, in the sense injurious. For they infer
from ver. 18., that Onesimus had not only deserted his
master, but robbed him. Yet it is not necessary to
so interpret the dyp. ; and the e'i tie — ocpeiAe? at ver.
18. will not prove that he was guilty of theft pro
perly so called : for o'ch. is never so used.
The 0-01 Kai ep suggests, that as he had been use
ful to Paul, and trust-worthy, so now he would be
so to Philemon. *Ov dveirefx^a, and (as such, being
so) I have sent him back." For that is all that is
meant by the dvd, which I am surprised Heinr.
should take for eiy to avco, to Asia. I remember
indeed that the word has often that sense in Thucyd.,
Xenophon, &c. ; but here it would be harsh.
12. tru tie aurbv — 7rpo<rAa/3ou. By the Ta o-irAayyya,
Commentators are agreed, must be meant mine own
son, as it were myself. So Arrian, 1, 46. rd o-ir"Adyyya
rov walla trrjfxalvoucriv. Many more examples may be
seen in Wets., to which I add Soph. Antig. 1053.
iv dicri rwv crwv auVby eK crir"Adyyywv eva NeKov veKptov
api0ov avTiSouy ecrej. Rosemn. compares Esth. 7> 3.
IIpoo-Aa'j3ou, i. e. " take him (again) to thy family,
protection, and confidence; receive him back with
kindness ;" as Acts 28, 2.
13. ov eyto — euayyeAj'ou. Benson thinks this is a
tacit answer to the objection, If Onesimus be so

378 PHILEMON.
dear and serviceable, why have you sent him back ?
Or rather the connection may be thus traced: " (He
will deserve your protection by his faithful service,
for such he is prepared now to render) insomuch
that I could have wished to have kept him to my-
self." The e/3ouA. is for eSouA. dv ; as often. See
the note on Matt. 26, 39.
13. iva uirep eou SiaKov4j pi. Heinr. interprets this :
" that he might be a servant to me instead of being
one to you," i. e. render me the service he owes you.
But u7rep croo cannot have that sense, which, more
over, were too formal a one. Nor, probably, did the
Apostle require a servant to wait upon him. The
antients, and the most eminent moderns, rightly (I
think) understand the SiaK. of those kind offices
which Onesimus himself was bound, by duty and
affection, to render to his spiritual father ; nay,
which were due from all Christians, especially Gen
tile ones, in whose cause he was suffering persecution,
for that is suggested by the e'v ToTy Seo-p?y.
14. p^copiy 8e — iroiijcrai, " But without thy know
ledge and. consent I would do no such thing, not
even though the service would be in the Gospel's
cause." I would compare Herodian, 5, 1, 15. e'pi 8e
o"K07rby, pSevTi irpdrreiv aveu TTjy ufxerepas yvaifxys.
14. i'va pj coy Kara avayKTjv — eKou'rriov, " That the be
nefit (if you chuse to give him up to me, or, as Benson
explains, qf pardoning and receiving him into favour)
may not be, as it were, compulsory, but voluntary.
Tb ayaSo'v, the benefit. An example of this sense
(somewhat rare in the Classical writers) is adduced
by Wets, from Arist. Others may be seen in Georg.
Vindic. N. T. p. 23. The KaT' avayKTjv is opposed
to the Kara eKoucnov of the former clause. Schleus.
adduces an example from Polyb. 2, 39. ouy_ eKouo-lws,
aAAa KaT' avayKTjv. It frequently occurs in Thucyd.
The antithetical Kara eKou'eriov, which must be taken
as an adverbial phrase, occurs (I think) no where in
the Classical writers ; though it is found in the Sept.
at Num.. 15, 3. to express the Hebr. rm53, and also

PHILEMON. 379'
at Levit. 7, 16. 23, 18 (cited by Schleus.). The
Apostle would more correctly have written eKoucnov,
which is explained by Hesych. fieXouo-yj Siavo/a, or
eKourrj'coy ; as in the above passage of Polyb. But,
with his usual fondness for antithesis, he employs
KaTa, to correspond to the KaTa in KaT avayKTjv. On
the sentiment see Benson.
15. rdya yd% — aireyj)s. The yap refers to some
clause omitted (which Heinr. expresses thus: "Nil
mali nobis accidit, unde non oriatur aliquod com-
modum.") " Thus, for example, he was separated
from you for a time, that he might remain with you
for ever." Commentators, antient and modern, re
mark on the euphemism in e'^eop jVStj. Heinr. thinks
that the Sib touto and i'va may only mean (populariter)
"hinc forte illud efficietur." But this criticism were
better adapted to a passage of some Classical writer
than of a Christian Apostle addressing a faithful fellow
Christian. The antients, and most moderns, have
rightly remarked, that the words suggest the pro
bability (for such rdya implies) that this separa
tion, or flight of Onesimus, happened KaTa Qelav
o'jKovop'av, by Divine Providence ; and this is ably
illustrated by Benson. There was (he observed) no
human intention on the part of Onesimus or Paul,
or Philemon, to accomplish an event which had led
to much good ; therefore Providence might pro
bably be supposed to have brought it about for the
good of Onesimus, and eventually of Philemon.
Compare Gen. 45, 5. & 50, 20. This could not
justify Onesimus's running away (Rom. 3, 8.), but
hence is magnified the gracious mercy of God, who
had brought good out of evil."
15. Iva a'twviov aurbv direyjr)s. This clause has been
ill understood, by the not attending to that dense
brevity of expression, by which it stands for two
sentences, and should be expressed thus: " That thou
mightest receive him back from me reformed, and
thus to remain with thee for ever, or perpetually ;"
which is an indirect way of engaging that he shall
not again run away.

380 PHILEMON.
16. oukc'ti co'y louAov, &c, " no longer as a slave
(only) but more, even a brother." There is great
address and delicacy in the added words aya?j-T)Tbv —
Kupitp. 17. ei ouv ifxk 'iyeis — ep'. The best Commenta
tors are agreed that Koivcovoy here (like the Hebr. *QPi
in Prov. 28, 24. and Is. 1, 23.) signifies a friend;
q. d. "If I am worthy of participating in your con
fidence as a friend." npo<rAa0ou auVov co'y ep " show
this confidence to Onesimus, and receive me, with
kindness." See note on ver. 12.
18. ei tie ri rj8iKTjo-e ere t^ o'dleiAei, touto epi eAAo'yei.
The Apostle now assails him on the side of interest.
From the words ei tie ti Tj'SiKTjo-e — o'<pej'Aei, Grot, and
many moderns infer that he had been guilty of rob
bery as well as desertion. But I agree with the
recent Commentators, that the terms will scarcely
authorise us to suppose this. 'HSik. may not only
apply to the having wronged his master by depriv
ing him of his services during his absence, or perhaps
by idleness before. What the Apostle means by the
o'cpeiAei, is not easy to determine. It would seem a
strange term to use with reference to any money
Onesimus had robbed his master of. Though some
consider it as an euphemism. Most recent Com
mentators, as Benson and Heinr., think that he had
somehow contracted debts, which his master had
been obliged to pay. It would, however, be desir
able to have some evidence on this matter, which the
Civilians might furnish us vvith ; though, as to Grot.,
he here fails, as being on another scent. If it were
worth while to hazard a conjecture, I would suggest,
that possibly Onesimus, when he absconded, might
have procured himself provisions, &c. in his master's
name. 18. touto epl e'AAo'yej, i. e. literally "reckon that in
the account between us as an item for me to pay." So
Theophyl. : epj eiy yjpkos touto Ao'yierai, ep e^e wQet-
Acttjv. 19- eyoj nauAoy eypa\f/a rf ijxj} yjip), " For greater

PHILEMON. 381
certainty, take my engagement ; I Paul (do hereby)
write with my own hand, I will repay it." So oiKeio-
yelpos do- c^a Aelai, in Pachym. L. 6,26. and a\yeioyjipos
in Ducange Gloss. Graec. Commentators are not
agreed whether this denotes that the Apostle wrote
the whole letter with his own hand, or only this por
tion ; as Jerome thinks. Some Commentators here
dwell on the generous magnanimity of the Apostle ;
while others recognise any thing but a serious en
gagement. The latter opinion is countenanced by
the antients ; but the truth probably lies in the me
dium. The words following seem too serious to per
mit us to entirely adopt the latter opinion.
19- i'vap Aeyco. Benson paraphrases thus: "Though
I do not say that, if we were to balance accounts,
you owe me this, and even your own self besides."
Notwithstanding what Benson says, it should seem
that Philemon had been personally converted by
Paul. Rosenm. here compares Simplic. on Epict.
37- TeodJeiy outoj Kai eVipATjTai ou tou crcotxaros Tj'pov,
aurwv eicri. The jrpby in Trpocro<p. has much force ;
though in general Trpocrocp. signifies to owe in arrear.
20. val— Kupi'tp, "Do (N2), brother, grant that I
may enjoy this from thee, as a Christian (as from
thy conversion)." See the examples of ov. adduced
by Hypke and Wets. ' Avdiraucrov — Kup/cp. The
sense of this clause is obscure, and variously ex
plained. It plainly means, " grant my request,"
and may be best rendered, " gratify my heart (see
the note supra, ver. 7) in this matter connected with
the religion of Christ."
21. 7re7roi9eoy ttj uiraKoj} crou eypa-tyd trot. Benson and
others take uiraKoj} in the sense compliance. But I
prefer the more usual signification obedience, viz. to
the precepts of the Gospel, which would secure his
compliance in the matter. EJScoy otj — 71-oiTjo-eiy. The
Apostle's meaning is not clear. Some think this
hints that he should manumit Onesimus. Others
recognize no such meaning. At all events the de-

382 PHILEMON.
licacy of the Apostle has here, as often elsewhere,
effectually prevented our arriving at any certainty.
22 — 25. £eviav, a lodging. Heinr. observes that
this only imports lodging, and does not include
board : for rpdiregav is not, with Ros. and others, to
be supplied. See, however, the note on Acts 28,
23. Aid rwv irpocreuyfov, can require no explanation
to the readers of St. Paul. Xagio-&. is an elegant
mode of expression. With respect to the saluta
tions, they require no explanation. They are simi
lar to those at the close of the Colossians : and Ro
senm. refers to Storr's illustrations on that Epistle.
On the fxerd rou irveufxaros, compare 2 Tim. 4, 22.
and the note.

383

EPISTLE TO THE HEBREWS.

CHAP. I.

Ver. 1. TroAUfxepws ko.) iroAurqoirws iraAui 6 ®eby
AaAr/ray ToTy 7raTpacriv i. r. ir. For unaffected dignity
and simple grandeur this proeme can hardly be
equalled by any thing to be found in Scripture (cer
tainly nothing in the Classics).
TIoAufj.epcds Kai iroAurpoirws. It is not agreed on
by the Commentators whether these terms are to be
distinguished, or regarded as synonymous. The
former opinion is chiefly adopted by the antients
and earlier moderns ; the latter, by the more recent
Commentators. Considering that St. Paul (for I
take it for granted, and it has, I think, been satis
factorily proved, that he wrote this Epistle) seldom
uses words in vain, or, like the Classical writers,
merely elegantiae gratia, the former opinion seems
the more probable ; though, from our imperfect know
ledge of the Greek language, we can scarcely expect
to fully comprehend such nice distinctions. Hence
those who maintain the distinction, differ in opinion.
(See Whitby and Ernesti.) The best founded one
seems to be, that iruAUfxepws has reference to the
many parts of the prophecies, or to the various times
at which God revealed his will, and also various
places ; iroAurpoirws, to the different modes of reveal
ing it, i. e. by. voice, appearance, visions nocturnal
or diurnal, Urim and Thummim, &c. See, however,
Mackn. In illustration of these words there is an

584 HEBREWS, CHAP. I.
able note of Schoettg. Hor. Hebr. ; a work which,
on this Epistle, ought to be perpetually consulted;
though from it my limits forbid me to introduce
so much matter as I could wish.
AaATjcray. This word is in Scripture (especially
in St. John) used chiefly of address for the purpose
of religious instruction. See Schleus. Lex. ToTy
irarpdcriv, nDN, " our ancestors." Article for pro
noun. As to the Tj'pov of some MSS., it is a gloss.
Ernesti remarks on the coincidence, in this respect,
of the Hebrew and Greek, as a vestige of the- Ori
ental origin of the Greek language. 'Ev, 2, by. So
Theophyl., 8ia. npo^TjVaiy, " Divinely commissioned
and inspired legates." 'Eir' eo-ydrou rwv Tj'ppcov, i. e.
(as Schoettg. explains) of the Jewish state, in which
it was predicted the Messiah should appear. 'Ev
uicp, " by his Son." This Rosenm. observes, is to
be closely united with the words following ov efltjKe,
&c. 2. ov e^TjKe KAvjpovo'pv irdvrwv. Theophyl. well ex
plains : tou KQQ-fxou irdvros Kupi'ov, i. e. all nations, not
Israel only. "He so calls him (adds Theophyl.)
by way of showing tou TTjy uioTTjToy yvTjViov, Kai rb rrts
KupiairrjTos dvairocrirao-rov. And so the best moderns,
who explain the ka. dominum (for, it may be ob
served, heirship implies lordship and proprietorship.
See Gal. 4, 1.) ; comparing the Hebr. tim\ See
Gesen. Hebr. Lex. Rosenm. says, Christ is so
called, because he preserves and governs the world,
But even Crell. goes much further, whom see ap.
Whitby. The philological Commentators remark on the use
here of TiSevai for iroielv. It is, however, a stronger
term, and is well rendered constitute, appoint. AC
ou Grot, and some others would render '•' propter
quem ;" fancying an allusion to the Jewish opinion,
that the world was madeybr the Messiah. But this
is entangling ourselves with Rabbinical fancies very
needlessly; and since we are told at Joh. 1, 5. that
all things were made up by the Logos, or Messiah,

HEBREWS, CHAP. I. 385
we can be at no loss to perceive the sense of the
Apostle, who also says the same thing at Col. 1,
15—17. See Whitby and Abp. Magee's Illustr.
No. 1., and also Ernesti. Touy aicovay, the world, rd
irdvra, or the universe; the plural being used to ex
press vastness and infinity. Rosenm. remarks that
aicov. signifies, 1. a long time; 2. eternity; 3. in the
N. T. the world, (like the Hebr. OViy), from its
perpetual duration. See Dindorf in loc. and Carp-
zov, p. 12.
3r oy wv dirauyacrfxa TTjy So^Tjy, Kai p^agaKTTjp TTjy
oVoo-Tao-ecoy aurou, " who being the effulgence of his
glory, and the express exemplar, and delineation of"
&c. Ernesti observes, that owrauyao-p* properly de
notes the light, or rays reflected from a lucid body ;
and that So'^Tjy is (by a Hebraism) put to denote the
Divine majesty, the most excellent of his attributes.
And he compares Sapient. 7» 26. diraoyao-fxa deitilou,
eiKwv TTjy oeo'TTjToy auVou' also Philo. p. 221. where,
speaking of a sanctuary, he says : dirauyacrfxa tcov
dylwv (of heaven) p'pjpt tou dpyeruirou. With re
spect to the p^agaKTTj'p TTjy U7roo-Ta<recoy aurou, this is
nearly of the same sense with the preceding. For
^agaKTT^p, which the Lexiographers and Glosso-
graphers explain by SpiWiy, signifies properly a
mark engraven upon any thing, as on a seal, or die,
for coining ; 2. the image (whether in wax, or melted
metal, &c), so obtained, which therefore must repre
sent the exact similitude of the archetype. So that
the sense is, " such an exact image of the Divine
majesty, that he who seeth him, seeth the Father."
So Chrys. explains it : to opiov elvai Kara Travra.,
Kar oticriav. See also the elaborate explanation of
Theophyl. Here Casaub. aptly cites Col. 1, 15.,
where Christ is called the c'/kcov too dopdrou ©eou.
3. cpipwv rd irdvra toj pr\fxari rrjs huvdfxews aurou,
" Having sustained and preserved the universe by
the powerful fiat of his word or will." So the best
Interpreters render. Q>ipwv, like the Hebr. WW,
here signifies to bear (up), dvacpipw. So Chrys. :
vol. viii. 2 c

386 HEBREWS, CHAP. I.
Ku(3epvcov, rd Diairlirrovra truyKparwv. And SO Philo
1024. ye'voy djepeiv. Munthe observes that rd irdvra,
to denote the universe, is often used by the Greek
Philosophers. 'Ptj'p* TTjy Suvapcoy is for prj'p* SuvaTov,
powerful fiat. 'EauTou, his own. Others read aurou.
But the former, which is found in most MSS. and
Chrys., is well defended by Mich., Braun, and
Heinr. Aj' eaurou. This is emphatical. " By him
self," i. e. by the sacrifice of his own death, and not
by that of victims and sacrifices ; as 9, 26. Sia TTjy
Qucrlas aurou' & 12. Sia Tou iSi'ou aiptToy. The zroiTjo-a-
pvoy Kabapio-fxbv signifies, " having made expiation,"
for KaSapicray. So 7roteTv Aurpwcriv, Luke 1, 68.
3. eKaflicrev — ev u\|/T]AoTy, " seated himself, sat down,
at the right hand (of the majesty of the Father) in
the highest." Ka$. is properly a reflected verb, sig
nifying to place or seat oneself, to sit. So the Heb.
3tt)\ The expression sitting at the right hand qf, is
also found in the Classical writers, figuratively of
holding a rank next to a monarch. See Matt. 20,
21. But when used in the New Testament of Christ.
it always implies participation in the government,
and equality of rank ; as in the case of the sons of
Roman Emperors associated in the imperial dignity,
who were called cruvQpo'voj. Hence 8ao-iAeo'eiv, flpovoy,
&c. are ascribed to Christ. See Ps. 110, 1. 1 Cor.
15, 25. A proof of his Divinity. See Knapp Diss.
de Christo ad dextram Dei sedente.
MeyaAcocru'vTjy rt7"13 signifies, with the So'fa pre
ceding, majesty, abstract for concrete. 'Ev uNf/TjAoTy,
scil. ppeo-i, i. e. in the highest heaven. So Ernesti.
4. rocrourtp Kpelrrwv — b'vopc. At irltrw and bVco
subaud e'v and fxerpw. Here yevo'pvoy is for eov. Din-
dorf, however, renders it redditus, effectus. And
Abresch observes that it depends upon eVaSio-ev.
KgeiTTcov, dignior, potior, prcestantior. Often used
by the Classical writers of Gods. Aiafyopwrepov, more
excellent; as 8, 6., and often in the Classical writers.
"Ovope, i. e. not name, but dignity. For the Apostle
means not to prove the dignity ascribed to Christ

HEBREWS, CHAP. I. 387
from the name Son ; but from his dignity he proves
Christ to be infinitely greater than the angels. The
Jews, it may be observed, attributed one priricipal
force and authority to the law, that it was promul
gated by the ministry of angels. (See Acts 7> 53:
and Gal. 3, 19-) Henpe the comparison of Christ
with angels. Thus the Apostle shows that Christ is
King, Lord, and Creator of all things, and the angels
are but ministers. See Tittm. Op. Theol. p. 231.
(Rosenm.) See the excellent note of Doddr.
Ernesti remarks on this rare use of ira$d preceded
by a comparative. It answers to the Heb. p and
our than. KeKATjpovo'pKev. The sense of inheritance
is here, as often in the New Testament and Sept.
(2 Kings 21, 15.), dropped. So the Heb. 7TO. The
perfect, too, is for the present, possesseth, hath.
5. tivi yap — yeyevvTjKa o-e. The interrogation im
plies a strong negation, i. e. to no one. This expres
sion (Ernesti observes), the Apostle rightly explains
of the eternal generation of the Son of God ; and it
is wrongly taken by the Socinians of the generation of
the resurrection ; who appeal to Acts 13, 32., where,
however, dvdcrri)<ras 'Itjcouv signifies Jesu dato."
Thus Ern. would render : " constituens Jesum serva-
torem ;" and the whole passage thus : " Tu Jesu
Messiae es filius metis, h. e. non es solum homo, sed
idem es Deus, quern ab seterno generavi." ^Tj'ppov
denotes eternity. See the note on Acts 13, 22., and
consult Tittm. Op. Theol. 231., who rightly observes,
that the whole of Ps. 2. is to be understood and ex
plained of the Messiah, as the best Jewish Interpre
ters have invariably done, as Abarbanel, &c. (See
Whitby) ; i. e. though it might be fulfilled, in a cer
tain sense, in David, yet, in a mysterious and far
sublimer sense, it belonged to Christ. And this
seems the safe middle point, the p'rpov dqicrrbv, be
tween the two extremes, of supposing this, and such
like passages, to belong only to the Messiah, or only
to David. Mackn. well remarks on the propriety of
2c2

388 pressing on the Jews arguments of which they ac
knowledged the validity.
IlaAiv, elsewhere; as Matt. 4, 7- Rom. 15, 10.
The eiy is taken, by Rosenm,, to denote, not simila
rity, but reality. Grot, renders it in the place qf.
And Abresch takes it for dativus commodi. It
seems, however, to be a Hebrew idiom formed on
the use of 7 ; though vestiges of it are found in the
Latin. With respect to the words themselves, the
best Commentators are agreed that they are taken
from 2 Sam. 7, 14. Sept. ; the phrase standing for
auVou. So Dindorf. See Pierce and Mackn.
6. BVav Se iraAiv — o?KoupvTjv.
There is here, Rosenm. observes, either a transposition, or the
irdXiv may (with Heinr.) be taken. to signify contra. Doddr.,
Mackn., and Dindorf, render " when he again," &c. But the first
mode of interpretation seems the best founded. On the sense of
e2<ray. els rr)v o'tKovpkvriv modern Commentators differ in opinion.
See Abresch and Dindorf. Chrys. explains : bray kyxeipto-n abroj
rr)v olKovpevnv. But this is a very harsh and unauthorized hypal-
lage. The two most probable opinions are, 1st, that it denotes
announces his advent, sistit, producit, palam proponit. See 10, 5.
2dly, ostendit, commendandi caussd. So Heinr. and Dindorf. But I
agree, with Ernesti, that the former (which is the common interpre
tation) deserves the preference; and it has this advantage, that it
may, in some measure, include the other. Schleus. compares Polyb. :
eltraydyovras avrovs Avrovtov rov h-npdpxov.
The irpwroroKos (as the article shows) is a common designation
for the Messiah. See Ps. 89, 20. compared with Rom. 8, 29. 02-
Kovpkvnv, by metonymy, stands for the inhabitants of the world.
6. Ka) irpoo-KUVi)crdrwcrav aurw irdvres ayyeAoi ©eou.
Some think these words are from Deut. 33, 43.,
where after eucppdvQrjre ou'gavol dfxa aurw the Sept.
has the very same : and the beginning of the verse
is applied to the Messiah at Rom. 15, 9 & 10. But
as the words in question are not found in the He
brew, others (as Rosenm.) think them an insertion
from Ps. 975 !•¦> where we have Trpoo-KuvTjo-eTe auVco
?ravTey ayyeAoi auVou : and in that Psalm the kingdom
of Christ is foretold. Indeed, Kimchi says that all
the Psalms from 93 to 101. contain the mystery of
the Messiah. Rosenm. observes that that Psalm

HEBREWS, CHAP. I. 389
may as properly be understood of God the Son as
God the Father ; since what is ascribed to the latter
cannot but be applicable to the former; the Father
having given the Son dominion ; especially as the
subject is the abolition of idolatry, and the introduc
tion and universal propagation of true religion, of
which Christ is the author. See Phil. 2, 9 — 11.
With respect to the argument of inferiority, deduced
from worship, it is irrefragable.
7- Kai irpbs fxev robs ayye'Aouy Aeyei, " And, as re
gards the angels, he saith (of them)." By He is
meant, literally, the Divine inditer, or inspirer of
Scripture. The Commentators subaud tj' ypacp-r] (as
2 Cor. 6, 2. Gal. 3, 16. Eph. 4, 5., where see the
notes), which is supplied at 1 Tim, 5, 18. This comes
to the same thing ; but the literal sense must be at
tended to, as pointing at the inspiration of the Old
Testament. This idiom occurs in the Rabbinical
writers. With respect to the words themselves, they
are from Ps. 104, 4. npby, in reference to, or con
cerning; as 4, 13. 'O 7roicov— rdiAo'ya. It has been
debated what is here the subject ; Touy dyyeAous and
Touy AeiToupyouy, or irveufxara and irupbs <)5Ao'ya? Most
recent Commentators adopt the latter opinion, taking
Trveufuara to mean winds; as Job 3, 10., and else
where. And this, Whitby observes, agrees better
with the n-ugoy cjSAo'ya following, and with Ps. 104, 4.,
from whence the words are taken. The argument,
they say, is this : " There is nothing great in the
name of angels and ministers, since the Scripture
gives those names to the winds and the lightning
(infinitely inferior to Christ) ; for all creatures used
by God, extra ordinem, come under that name."
(See Whitby and Pierce.) But this is manifestly
harsh and far-fetched. And I agree, with Ernesti,
that the former, which is the common interpretation,
is far more natural, and more suitable to the context
(see Mackn.) ; it is also supported by the Jewish
interpreters. 8. Trpbs tie tov uiov, sub. Aeyei tj' ypatfTj. Ps. 45, 7 & 8.

390 HEBREWS, CHAP. I.
" But concerning, or respecting the Son," &c. " A
passage (observes Rosenm.) interpreted of the Mes
siah by many Jewish Commentators, and the Chaldee
Paraphrast." The Se is here adversative, like aAAa,
on the contrary. 'O ®ebs. Nominative for Vocative ;
as in the Hebrew. In which idiom the article loses
its proper force, and stands for the 17. The Atticism
is a vestige of Oriental phraseology. Our O seems
derived from it.
8. eiy tov aicova rou aicovoy, " for ages of ages," i. e.
for ever. On this phrase see Schleus. Lex. Vet. &
Nov. Test. The cVti some render will be. But that
is not necessary, ©po'voy is, as Theophyl. observes,
a 3ao-iAei'ay o-u'p3oAov ; for that implies government,
as does also pa#3oy. The euQuTTjToy is the genitive
for the cognate adjective ; q. d. " most right and
just is thy government." Some would render (as
Grot., Rosenm., and Wakef.), " God is thy throne,"
by metonymy ; as God is said to be a rock, i. e. the
author of security. But this is very harsh and un
natural ; and, as Wets, observes, is a phrase unknown
in Scripture.
9. T)ydirr)o-as, &c. The best Commentators are
agreed that the Aorist is here (as often) used of what
is customary : though the present is more frequent,
Ernesti compares the similar use of the Heb. pre
terite. The sense, then, is : " Thou art a lover of
righteousness, and a hater of iniquity." Rosenm.
renders SiKaiocru'vTjv causam boni ; and avop'av, causam
mali; comparing Ex. 2, 13. 13, 7. Num. 35, 31.
And so Hardy, Slade, and Wells, " equity and jus
tice." (See Wells ap. Slade.)
9. Sia touto eypicre ere b 0eby — croo. In the eAaiov
ayaAAiao-ecoy there is an evident allusion to the
anointing of Kings, Prophets, and Priests ; and, by
a well known Oriental metaphor, it denotes dignity,
happiness, and glory. See Ernesti, Rosenm., and
the Antiquaries. The application is obvious. See
the Commentators. Who are meant by the fxeroyous
is not certain. Rosenm. and Dindorf explain it,

HEBREWS, CHAP. I. 391
" reges coevi et terrestres, Messiae longe inferiores."*
Others, as Doddr., the angels. Which seems not
improbable. Beza, Camerar., Pise, Wolf, and Er
nesti, understand the faithful, who are themselves
partakers in the Divine benefits. This I prefer;
, though it is liable to abuse.
It is of most importance, however, to attend to
the €ypio-e ere b @eby, 6 ©eo'y o-ou, which I am surprised
our venerable Translators should have rendered,
" God, even thy God, hath anointed thee ;" since,
from the verse preceding, it is evident that the for
mer 6 0eby is a vocative ; as it was taken by Chrys.
and Theophyl., who explain : b @eby, rouretrriv, w
®ee, eypicre ere b @eop.-f~ And so Pise, and some other
early moderns, and, of the recent Commentators,
Wolf, Ernesti, and Slade, which last truly observes,
that the two passages thus construed convey a direct
assertion of the Divinity of the Son.
10. Kai — oi ougavoi', " And (further) thou, Lord,"
&c. from Ps. 102, 26 — 28. Sept. ; a comparison of
which with the Hebrew see in Tittm. Op. Theol.
243. KaT dpyds is for ird\ai, which would have
better represented the sense of the 0^07. 'Eflep-
AjWay, created; by a metaphor derived from build
ing, and here adopted agreeably to the popular
opinion of the earth being a plain surface, erected on
massy foundations. "Epya tcov yeipwv Ernesti re
gards the rwv yeipwv as pleonastic ; but it is a stronger
expression ; hand, in Hebrew, denoting power, in
which (from the nature of God) are also implied the
other attributes of wisdom and goodness.
11. aoVol diroAouvrat — iraAatw^crovrai. For 8aip-
veiysome MSS. and Versions read Sjapvejy. But that
seems to have arisen from emendation : the present,
the Critics observe, being put for the future. Yet
* But that proceeds upon a contracted view of the Psalm, which
even Pearce acknowledges was undoubtedly meant of the Messiah,
and not (as some regard it) a mere epithalamium on Solomon's mar
riage with Pharaoh's daughter.
' f Euseb, cites 6 Qee, which is evidently a gloss.

392 HEBREWS, CHAP. I,
the present, which is the tempus indefinitum, is here
highly suitable, as used of a Being whose duration is
unconnected with time. Besides, it is required by
the ei at ver. 12. 'A^-oAouvTai is explained by the
antients fxeracryjifxaricrBTrjO-ovrai e'/c TTjy vuv o\J/ecoy. (See
Theophyl.) And so Abresch, who refers to the verses
following, and to 2 Pet. 3, 10—13. The TraWy re
fers both to the ougavouy and the TTjy yTjy.
12. Kai — aAAayTjcroVTai. The Kai is rendered by
Ernesti et cum. I -prefer for. nepijSo'Aaiov denotes that
ample cloak called the hyke, which the Orientals
throw over their dress. Under which similitude the
sky, or heaven is represented ; since that is the idea
in the Heb. l^Tl (whence our old word rack, used
by Shakspeare). 'EAi£eiy, wilt fold up, and lay aside;
for, as the Commentators remark, we fold up cast
clothes. As to the reading aAAa£eiy, though found
in some MSS., and defended by the Hebr., it is
rightly rejected by the Critics. Kai aAAayTjo-ovTai,
i. e. will be changed into the " new heavens" spoken
of at 2 Pet. 3, 13.
12. cru Se o auToy el, " But thou sufferest no such
change, but art always the same." Rosenm. com
pares Deut. 32, 39- " See now, that I, even I am he,
Nlil. And Philo 458. (cited by Carpzov), says that
the sun never changes, but remains auToy. I would
add, that the Greeks used this figuratively ; as Thu
cyd. 3, 38., 'Eyw b aurbs eip, where I shall adduce
many examples.
The next clause seems exegetical, or may be a
parallelism. It is plain that years are said of God,
dvQgwiroiraQws ; though, as Rosenm. observes, to say
" they shall not fail," is equivalent to calling Him
immortal. 13. ?rpby Ti'va— 7roScov erou. From Ps. 110., Sept.
The interrogation implies a strong negative; q. d.
" God never makes angels o-op3ao-iAeoeiv ; they are
rather his servants." In the KaSou eK 8e|icov fxou there
is an allusion, such as I noted at ver. 2., to the cus
tom of Kings associating their sons with them in the

HEBREWS, CHAP. I. II. 393
government, either temporarily, for a particular
purpose (as the subduing of enemies) ; or for a con
tinuance. The nature of the 0aeriA. is explained at
1 Cor., 15, 25. In the words ecoy idv — o-oo we are
not to seek refinements. They are said KaT5 avSgco-
7ro7ra0e/av, and have an allusion to the Oriental
custom. 14. oup^l Trdvres — crwrrjplav. The argument is con
tinued. " Are not (these angels) all (but) ministering
spirits deputed by God to assist those who shall be
heirs of salvation, and not to be compared with
Christ, who requires not their services." AeiToupyiKa,
i. e. tco ®ew. The term AeiToupy. is used of any
service or office ; but was especially applied to
Divine services, as of Priests, who were styled SouAoi
©eou ; and, therefore, is very applicable to angels.
These are here described as irveufxara eiy tiiaKovlav
dirocrreAAofxeva, i. e. of no self-derived dignity, but
solely of deputed authority. And the Apostle adds
(as Theophyl. observes), in order to raise the minds
of his hearers, and show God's care of us, that angels
so superior to us are deputed, ha robs p'AAovTay kAtj-
povopTv crwrrjplav, where Rosenm. observes, o-coTTjpiav
must not be understood of eternal salvation, but only
of assistance in perils and necessities. But that is
too bold an interpretation, and unwarranted by the
context: for if nothing more than this were meant,
there would be something frigid in KATjgov., &c. It
seems best to take crwrijpla in its most extensive
sense, of the welfare of men, both in this world, and
in the next. CHAP. II.
Verse 1. Dindorf thinks that ver. 1 — 5. are paren
thetical, and meant to admonish the Hebrews to cul
tivate faith and steadfastness in the Christian doc
trine. Abresch justly objects to the division of the
Chapter here, since that is closely connected with
the preceding; and the division ought (he thinks)

394 HEBREWS, CHAP. II.
to have taken place at ver. 4. This (I add) is sup
ported by the authority of Chrys., who commences a
new Homily at ver. 5.
1 . 8j<x rouro — irapappuwfxev, " wherefore (such being
the super-angelic and supreme dignity of Christ) we
ought the more studiously to attend to the doctrine
we have received from him in the Gospel, lest we let
it slip." TlepicrcroTepws, the more earnestly and stu
diously. The ireptcrcrorepws shows the real, though la
tent, meaning of the Apostle, which (as Theophyl.
remarks) is, to hint, from the infinite superiority of
Christ to the angels, who were the promulgators of
the Law, that they ought ToTy uirb rouro AaATj9e7o-i 7rpocr-
e^eiv ireptcrcrorepws rou vo'pu. The terms irepio-<rorepws
and irpocreyetv, scil. rbv vouv, must both be taken
intensively, and emphatically, and import studious
attention, obedience to, and firm constancy in. At
aKouo-fleio-i must be supplied pTjpto-i.
On the sense of the pj irore irapappuwfxev Commen
tators are not agreed. It is copiously treated on by
Dindorf. Most antients, and some moderns, inter
pret, " lest we should slip from them," i. e. they
(and the salvation they announce), should slip from
us, and we perish. So Chrys. : Iprecrcopv, dbroAco'p-
9a. And so also the Syr. and Arabic. And this in
terpretation is learnedly defended and illustrated by
Abresch, who adduces examples from Eph. Syr., and
Clem. Alex. Many specious objections to it, how
ever, are urged by Dindorf, who would abandon the
sense fail and perish ; and he explains, with the
English Commentators, "let slip from our minds."
So the E. V. But the context seems to require the
interpretation above detailed, which is supported by
Hamm., Whitby, and Slade. On the exact ratio
metaphorcv there may be some uncertainty : but the
above, I conceive, is the sense intended.
2. ev yap — /3ej3aioy. Another argument for obedi
ence to the Gospel ; since the contempt of it will
bring greater punishment than that of the Law of
Moses. (Dindorf.)

HEBREWS, CHAP. II. 395
The sense of b Ao'yoy Dindorf has copiously treated
on. After all, I agree with Rosenm., that the con
text sufficiently shows the Ao'yoy to signify the Mosaic
Law. On the tii dyyehwv AaA., see the notes on
Acts 7, 53., and Gal. 3, 19-, and consult the admira
ble notes of Whitby, here, and on 9, 5. Be0ajoye'ye-
veTo Rosenm. explains, " valorem accepit, ita ut
nemo impune earn transgredi posset." So it is said
of the Gospel, Rom. 4, 16. IIaga|3ao-iy, like miy,
signifies transgression of a law, or command. LTapa-
kotj, disobedience. But the nature of the term may
imply contempt and contumacy. See Deut. 32,
35. Mjo-Sby and po-QoSoo-ia are, like many similar
words in all languages, terms of middle signification,
and may denote either reward, or punishment, the
latter, ironice. To the illustrations of the Commen
tators I add Eurip. Or. 833.,7raTgco'cov jrauecov dfxai$dv,
where the Scholiast explains e'KSiKTjo-iv. iEschyl.
Theb. 1023., TouViTi'pov Aa/3e?v, mercedem, Tipopi'av.
Hor. Carm. 3, 24, 24. et peccare nefas, aut pretium
emori. 3. 7rcoy Tj'piy — crcoTTjgi'ay ;
How shall we escape this eKbtKov ptaBohoiriav, if we neglect (to
lay hold of) so great a means of salvation ; " for such may be the
sense of rnXtKavrys awrvplas; though Grot, and Rosenm. think that
Xbyov i9 to be supplied, i. e. " a doctrine which brings all such sal
vation." There is, it may be observed, a tacit comparison between
the temporal trw-npia of the Law, i. e. (as Theophyl. says) deliver
ance from their enemies, and the enjoying the good of the Law, and
the eternal salvation held out by the Gospel. (See Chrys.) Dindorf
takes awr. for the Christian religion. But that is not necessary. The
terms eKtpel/yw and dwoipevyw (he observes) are often used, with or
without an added noun of condemnation or punishment, to denote
acquittal; as Rom. 2, 3., eK<j>. roKpiparov Qeov. 'ApeXnaavres is
a mild term, under which a stronger sense is couched : and Glass,
Abresch, and Dindorf, remark on the ko'ivwois, so usual with
St. Paul.
3. TjTiy dpyfjv Aa/3oCVa — e0e0aico'9Tj, " which having
been at the beginning promulgated by our Lord him
self, was firmly testified, and communicated to us by
those who heard it." The phrase dpyjr)v Aa/3eiv is
often used in the later writers, from whom Wets.
adduces examples. But propriety required too Aa-

396Aeierfiai. The eiy Tj'p2y is for Tj'pv ; as in 1 Pet. 1, 25.
A frequent idiom, derived from the Hebrew use of
7. Theophyl. well annotates on the whole verse
thus: To afioVio-Tov eVaycov, Cpricriv, otj tj crcoTTjpja ai/TTj
ou Sia wpoCpTjTcov r) ayyeAcov eAaATj^T), aAA' uir aurou tou
Se(T7ro'TOO Trdvrwv, dir auTTjy TTjy irrjyrjs '^o-ye ttjv dpyf)V
eira 8ie7rop0pu9Tj Kai eiy *jpty /3e0aia>y Kai irtcrrws Si'
aoTcov tcov auVoTTcov tou Ao'you Kai uVTjpeTCOv. There
has, however, been some difference of opinion
on the force of the e'0e|3. which some moderns,
as Carpzov and Rosenm., take not in the sense
confirm, but simply pervenire. But this is des
titute of all authority, and is not to be sup
ported by an etymological derivation of 0e0aio'co
from |3aivco, as if it received the sense of confirm,
" quia fama crescit eundo." (See Rom.) It is more
correct to say that |3e|3aio'co comes from 0e<paioy, and
that from ftalvw, to go ; q. d. something to go upon,
trust-worthy ; a metaphor taken from passage over
marshes, or ice. But this is no support to such a
frigid fancy. Abresch, Heinr., and Dindorf, rightly
consider e0e0. as a vox prsegnans for TjAoev eiy Tjpty
Qe&ala. And so Ernesti and Morus. But I rather
prefer the explanation of Theophyl. above cited.*
Certainly there was no reason for any to infer
from the we, that St. Paul could not be the writer of
this Epistle ; since he derived his knowledge of that
from our Lord himself. The best Commentators are
agreed, that there is here a koIvwo-is, and that the
Apostle (as often) speaks communicative, and only
means the Hebrews, whom he is addressing. For
* Dindorf also refers to Glass Ph. Sacr. 1, 1S5., and further
remarks : " Acutissime et rectissime Michaelis in notis ad Vers.
germ. efie/iatwBri diversum esse ab eo animadvertit, quod in versu
seg.de confirmatione Evangelii, per portenta et miracula dixit, quae
diripaXelav divinam efficiant, cum hie de humana sermo sit, quae in
eo cernitur, quod testes ea quae auribus percepissent, cum bona fide
aliis traderent." The whole praise of acuteness and rectitude of in
terpretation must, however, whatever it be, be given to Theophyl.,
from whom it was borrowed.

HEBREWS, CHAP. II. 397
these had derived their knowledge from others who
had been eye and ear witnesses. This mode of
speaking is indeed very frequent in the Classical
writers. 4. truveirifxaprupouvros — oeATjcriv, " God (himself)
bearing a further testimony (to the truth of their
accounts) by signs and wonders, and various miracles
and distributions of the Holy Spirit (imparted),
according to his own will and pleasure." Such is (I
conceive) the true sense ; though Carpzov and Din
dorf will not allow the crbv in cruve7r. to have any
force : and I am aware that it is, in the Classical
use, often very faint : yet I have seldom found that
the Apostle uses even a Preposition in composition
needlessly. I grant that the iir) cannot signify magis,
but answers to the ad in attestari. On the o-jjp, Tep.,
and Suvap, I have before treated. Indeed all the
three terms occur at Acts 2, 22., Suvapcrj Kai repacri
Kai o-Tjpi'oiy, where see the note. When thus associ
ated, it is needless to refine on each term ; as do
Whitby and Abresch. We may understand the
accumulation of all the terms denoting supernatural
works, as meant to express miracles of every kind
and degree.
By the ppjcrpiy 7rveup*Toy ayi'ou, are plainly denoted
those supernatural gifts of the Holy Spirit vouch
safed to some of the primitive Christians, in con
firmation of the truth of the Gospel, and which are
adverted to at Cor. 12, 13 & 14., where I have treated
copiously on their nature, and shown their reality.
The very terms ppio-piy and Kara ttj oVatjo-jv,
suggest (as the Commentators remark), that they
were not given to all.
I would observe, that the striking similarity on
this subject, between the phraseology here, and in
the Epistles admitted to be St. Paul's, has not been
sufficiently attended to ; especially at 1 Cor., 12, 11.,
jraVTa Se TauYa evepyei to ev Kai to auro Uveufxa, Siaipauv
iSi'a eKacrrtp KaQcoy 0ouAeTai. See also Eph. 4, f.,
1 Cor. 17/17., and elsewhere. The Apostle hints,

398 HEBREWS, CHAP. II.
that as the evidence for the Gospel is so much more
striking and indicative of Divine interposition than
the Law, so it would be more inexcusable to neglect
it. 5. ou ydo — AaAoupv. The Apostle now returns
to the subject he had before been treating on ; and
this verse connects with 1, 14. He adduces the
reasons why the Angels were not permitted to have
dominion over the human race ; namely, since the
dignity of man is in itself not much inferior to the
condition of the Angels. (Rosenm.)
5. ttjv o'lKoupvTjv ttjv pAAouo-av, " the times of the
New Testament." So termed in the style of the
Prophets, who call this dispensation such symboli
cally. (Ernesti.) So Dindorf. Doddr. explains it of
the kingdom of the Messiah, which extends not only
to earth, but to heaven. See Whitby and Mackn.
Slade thinks it probable that the phrase refers to the
state of the Gospel here on earth ; that being what
the Apostle is speaking of (?reg! Tjy AaAoupv). And
he refers to Acts 7, 53., and Gal. 3, 19.
6. titefxapruparo tie irou r)s, Aeywv, Testatur potius
ille ipse divinus vates, qui prsdixit ea, quee legimus
Ps, 47- (Rosenm.) Carpzov and Rosenm. well re
mark on this (what to us appears) vague mode of
citation. It is often, they say, used in Philo :* and
this use of Tiy does not imply ignorance of the au
thor (which indeed cannot be supposed in one so
conversant as was St. Paul in such matters). It is in
fact usual with the Rabbins : and Theophyl. ob
serves : ou Aeyei to b'vop* too dirovros are irpbs robs iiricr-
TTjpvay Ttov SiaAeyo'pvoy. (See also Chrys. and GLcu-
men.) Which is, I conceive, the best key to the
explanation of this kind of citation.
The 81a in SjeptpTu'gaTo has a slightly intensive
force. The parallelism is here to be attended to :
though the second member is slightly exegeticaL
Tiby dvQpcoVou, i. e. CD*1N p.
* I add Plutarch Anton. 6G. dXX', warrep ns iralSwv eiwe.

HEBREWS, CHAP. II. 399
Bishop Middleton has here ably refuted the opinion of Pierce and
Mich., who interpret this Psalm, not (as is commonly done) of
Adam, but of the Messiah alone. v*i« T\bl may be taken of Pales
tine only; and if our Lord does (Matt. 21, 15 and 16.) apply it to
his own times ; yet, though it may prove the secondary, it does not
disprove the primary sense ; nor do the rd irdvra necessarily refer
to the angels ; they need only be understood of those parts of crea
tion just enumerated. " Of this, therefore (continues the learned
Prelate), and many other passages in the antient prophecies, we
may adopt the more usual interpretation, and understand them in a
two-fold sense. If we reject a secondary sense, the multitude of
applications, made by Christ and his Apostles, are fanciful and un
authorized, and wholly inadequate to prove the points for which
they are cited ; if we reject a primary sense, we must believe that
many of the passages alluded to (with regard to the people and
times for which they were originally designed) were merely allu
sions." Nothing can be more true than the remark ; and its im
portance demands that it should be continually borne in mind by
the Biblical student.
7. TjAaTTcocray aurbv ftpuyu ti 7rap' ayye'Aouy. The
Commentators are not agreed whether at $payu ti
there be an ellipsis of Siao-TTjp*, or ypovou. Most
Critics prefer the latter. But the Classical proofs
adduced are but weak, and the ellipsis is not a little
harsh. A good sense, indeed, may be made either
way ; but, according to the former, a more natural
one (I think) will arise. See the able note of
Dindorf. The other terms require little explanation. Xrecpa-
vo'co, as Rosenm. observes, signifies properly to give
any one the palm, declare him victor ; and hence, in
a general way, ornare. So Philostr. V. Ap. 1, 11.
s. m. oi 3eo! — crrecpavwcravres, ou ypuo-ols trreipavots, aAA'
ayafloiy iracrtv.
8. irdvra uirera^as uiroKarw rwv irotiwv aurou. The
Apostle proceeds to draw arguments from the above
cited passage. The n-avTa may very well extend to
the several classes of brute creatures mentioned at
ver. 7 and 8 of the Psalm, irpofiara Ka) /3oay, &c. So
Middl. and Ros., the latter of whom compares Gen.
1, 26 and 27. ; observing, that hence appears the
dignity of man over the other creatures. Yet I
agreed with Bp. Middleton, that as irdvra may in
clude all things without exception, angels as well as

400 " HEBREWS, CHAP. II.
men ; what proves the secondary sense, will not dis
prove the primary.
8. ev yap tco — uirorerayfxeva. By the he is, as
Rosenm. truly observes, meant the author of the
Psalm, and not God. And he adds, that poets are
often said to do what they represent others to have
done; as in Hor. Sat. 1. Poetajugulat Memnonem.
I add Thucyd. 1, 10. ireir>j'tr)Ke yag yfAlwv Ka) titaKocrlwv
vecov, where I shall adduce numerous other examples.
'AvuiroraKTos signifies either " one who is not to be
subjected ;" or, one who is not subjected ; as here.
Of both senses Abresch produces examples.
8. vuv Se ouVco o'pcopv auTip rd irdvra uirorerayfxeva.
Rosenm. explains thus: " Sensus est, ilia verba
Psalmi in nullo hominum plenum effectum habuisse.
Nam utimur quidem rebus creatis, sed non omnia
nobis subjecta sunt. Utimur e. c. pecoribus, verum
saspe etiam a pecoribus violamur. Nunc autem os-
tendit Paulus v. g. seqq. id, quod de nullo homine
stricte dici possit, id de Christo solo dici strictissimo
sensu posse. Ergo locus Psalmi, qui litteraliter de
homine agit, nunc ad Jesum transfertur. Summa
rei est : Deus non angelum quendam, sed hominem
facere voluit Dominum. Sed non nisi unus homo
est, qui verissime et strictissime dominus omnium
dici possit."
9. tov 8e — oavoroo. The construction and sense
are thus laid down by the best Critics : 'Itjo-ouv 8e
(dAeirofxev tiid rb irdQijfxa rou Qavdrou 8o'£vj Kai Tip iarre-
tpavofxevov, rbv fipayu ti irap' ayyeAouy TjAaTTCopvov,
bVcoy ydpiri, &c. " Him who was made a little lower
than the angels for a short time, i. e. who took the
human nature, even Jesus, we behold, on account of
his having suffered death, crowned with glory and
honour." Bp. Middleton observes, that the subject
is tov tie ftqctyu ti — 'Itjo-ouv, and the predicate is all
which follows. The subjoined clause bVcoy, Sec (he
adds) may be understood to contain the reason why
Christ suffered death, as mentioned in Sic* to irdQyfxa.
The words of the Psalm manifestly point at the

HEBREWS, CHAP. II. 401
Divine author of our religion, and describe his state in
the humiliation of his incarnation, and in the exalta
tion of his glory after he had accomplished the work
of human redemption. Many novel opinions and
interpretations on this verse are detailed and reviewed
by Dindorf, which I leave in medio.
10. eirpeire yap aurw — TeAeicocrai. Ratio redditur,
cur Jesus per supplicium mortis ad breve tempus
(paullulum) tenuior fuerit angelis, quia hoc maxime
consentaneum fuisset consilio Dei, quod per Chris
tum assequi voluisset, h. e. homines beare. (Ro
senm.) "Eirpeire Ernesti renders debebat, oportebat ; as
Hebr. 7, 16. I prefer (with Rosenm.) "was worthy
of God ; consistent with the Divine attributes ;
suitable to the wisdom of God and his counsels for
our salvation." So Doddr. takes the expression to
signify, not only that the course he took was well
worthy of God, but that in order to act worthy of
himself, it was expedient that he should take this
method." Chrys. on Acts 3, 21. renders the ex
pression avayjcrj etrrtv.
10. oV ov toc wavTa Kai Si' ou Ta TraVTa. The best
Commentators antient and modern are agreed that
this signifies, " for whom and whose glory are all
things, and through whom all things exist." So
Chrys. and Theophyl. : auToy a'tVioy irdvrwv, Kai urr
auTou Trdvra yiverai. This, Rosenm. observes, is a
designation of the Supreme Being. Compare Rom.
11, 36. The ayayo'vTa must be referred to the dp-yy
ybv following. It signifies literally, " who was bring
ing," or, was to bring. Dindorf, Grot., and Ernesti
render " intended to bring." Rosenm. observes,
that it is synonymous with Tj'yep'va, or dywyea, used
by Philo of a general, and of Moses, leader of the
people. By So'^av is meant the Christian glory, i. e.
salvation and happiness. This is just after inter
changed with crwTtjplas. noAAouy uio'uy. Said of all true
Christians, as being (to use the words of the Apostle,
1 Pet. 1, 3.) " begotten again to a lively hope," &c.
yoL. vnr. 2 p

402 HEBREWS, CHAP. 11.
See also infra ver. 11. 'ApvTjyoy signifies not only
leader, but author. So Theophyl. : a'trtov. And
Rosenm. illustrates this from Dionys. : vofxwv dpyy\y.
Dindorf thinks it is an hendiadis for ag^. Kai crcoTrjg,
Acts 5, 31. Carpzov cites from Philo : iraAtyye-
veiay dpyjrjp. Tj'ppcov. And he observes that ag^TjyeVTjy
is the more usual term. Other examples of this sig
nification may be seen in the note of Blomfield on
iEschyl. Ag. 250. where he rightly explains the term
" auctorem, non ducem."
The TeAeicoorjvai is well explained by Rosenm. :
dyjlrjvai eiy tio^av, adfelicitatis metam perductum, do-
minum summum constituisse. The term signifies pro
perly "to be brought to the end or goal, and enjoy
the fruits of one's labour ;" as 12, 28. Phil. 3, 11. It
is an agonistical metaphor. See Faber Agon. L. 3,
10. p. 255. Abresch. compares Philo 640. -tyuyr) re-
AeicoQeTcra e'v dperwv a^AoTy, Kai e7rl rbv opov auTov ed>iKo-
pvTj tou KaAou. And Dindorf observes, that it is
often so used in the Ecclesiastical writers. See Suic.
Thes. &c. Some, as Michaelis, Semler, &c. inter
pret TeA. consecrate, inaugurate. But though that
sense would not be inapposite, yet the common in
terpretation is more natural. See the excellent note
of Whitby, who has shown that this is one among
the many other proofs of the doctrine of the atone
ment. See also Wets, in loc.
11. o,re yag — 7raVTey, " For he that expiates, and
they who are expatiated by him (the redeemer and
the redeemed) are all of one." 'Ayia^eiv here signi
fies to consecrate oneself to death, and die for the
expiation of their sins, and thereby redeem them ;
as infra, 10, 10. Passages strongly discountenancing
the Socinian tenets. (Ernesti.) The e£ evby is by
some (as Pierce, Wells, Mackn., and others,) ex
plained of Abraham. And Rosenm. subauds yevouy
or o-7regpiToy (the same nature) ; which he thinks is
confirmed by the following 5, 1. "It was fitting (says
he) that the Author of salvation should be not an
angel, but one endued with human nature." . Which
^s very true, but scarcely what the Apostle. here

HEBREWS, CHAP. II. 403
means. I prefer, with the antients and some mo
derns (as Limborch, Ernesti, Morus, Heinr., and
Dindorf), to refer it to the Father; " we are all sons
of one God; though in various ways." 'O pv (says
Theophyl.) co'y yvTjVioy uiby, Kai e'|f auTTjy TTjy ou'crj'ay tou
irarpbs, »]'pTy tie, co'y Kricr fxara.
On ouk iiraicryuverai Chrys. and other antients (and
also Ernesti) remark, that this shows the superiority
of Christ to the human nature. So Phot. ap. CEcu
men. 330 C. Ei:rcov ouk e7rai<rp£uveTai, etiet^e to titdcpopov
ou yap KaTa cpCcrtv dSeAcpoy, Kai toi ojv aATjQcoy av9gco7roy,
otAAd Kara CpiAavdpoirlav, iirettii) icrri Ka) aATjficoy ©eo'y.
See also Theodoret and Abresch.
12. cbrayyeAco — uprjcrco ere. It is now shown, from
some passages of the Old Testament, that the Mes
siah is not ashamed to call men his brethren. (Ro
senm.) This is from Ps. 22, 23. and agrees in sense,
though not in words, with the Sept. ; SiTjy. being used
for d^ayy. The ovofxa Ernesti explains of God, and
his perfections, acts, and benefits towards men. Din
dorf observes, that the force of the proof turn on ToTy
dSeAipoiy p.o. By the eKKATjcr. is meant the nation
congregated in the Temple of Jerusalem. The e'v
fxeerw, Ernesti rightly remarks, is simply for in, apud,
inter. And he renders : "in ccetu fidelium." See his
note, and Abresch.
Both the Jewish and the best Christian Interpre
ters are agreed that the Psalm is, upon the whole,
meant for the Messiah. And therefore, though
petty difficulties may be raised on certain passages,
yet they are not such as to shake that opinion ; nei
ther is it necessary to resort to the common 0eoy
dirb p^avTjy, that the Apostle argues ex concessis.
l3. Kai TraAiv 'Eyco ecrofxai ireiroiQws iir aurw. The
passage is by some Commentators thought to be de
rived from Is. 8, 17- By others, from Ps. 18, 3.;
especially (they think) as, from the repetition of the
Ka) iraAtv, the two clauses cannot belong to the same
passage : and though Whitby objects, that the words
are not found in the Psalm, yet (they reply) they
2 d2

404 HEBREWS, CHAP. II.
are found in 2 Sam. 22, 3., of which it is nearly a
copy. But many eminent recent Commentators urge
a yet more fatal objection, that the Psalm contains
no allusion to the Messiah. It is well observed by
Dind. that the words differ so slightly from those of
the passage of Isaiah, that no one would ever have
doubted that they had been taken from thence, had
it not been for the Kai 7rdAiv, which made some
fancy another passage was referred to, and they fixed
on the Psalm. But Heins., Carpzov, Vitringa, and
Rosenm. are agreed that the 7rdAiv may denote not
different passages, but a continuation of the same
passage. See their examples.
The force of the argument is obvious. By the
rd irdvra are meant (as before) sons of God and
Christ, and faithful disciples, whom God giveth to
Christ to be trained. (Joh. 17, 22.)
14. eVei ouv—fxeretrye rcov aurwv, " Since there
fore the children (see ver. 13.) are partakers of flesh
and blood, he also was made partakers of the same."
It is observed by Dindorf, that the irditila supplied
the Apostle an occasion of unfolding what he had
just said.
£dp£ Kai ai'p* is a common expression to denote
the human body (as 2 Cor. 4, 11.), or the human na
ture ; as here. Others combine a notion of afflic
tion and frailty. But this seems precarious. See
Ernesti. Td iraitila properly denotes little children ;
but it is often used (as here) as a term of affection.
Not dissimilar is the use of the Italian diminutives.
Kai, so also. UapairAr)o-lws signifies not only in a
similar manner, but in the very same manner. So
Chrys. : ou cpavratrla, ou'Se eiwov, aAAa Qela. Many ex
amples are adduced by the Philologists, the most ap
posite of which is Demosth. Olynth. 3. irapairAr)o-iws
ko.) bfxolws. And they might have added the passage
from which that seems to have been imitated ;
namely, Thucyd. t. 1. 236. opiaKai irapairArjcrta.
Merecrye answers to KeKoivco'vTjKe. Both terms are
explained nanscisci, habere. Yet there is an obvious.

HEBREWS, CHAP. II. 405
propriety and beauty in the terms, which signify
more than habere. See Beausob. ap. Slade.
14. Tva Sjd tou SavaTou — Sidj3oAov, " that by his own
death he might put down and deprive of his power
him who had the power over death, namely, the
Devil." We have here a refined and aenigmatical mode of expression,
which all who have read Thucyd., Tacitus, and Sallust, will remem
ber is perpetually found in those writers, and occasionally in the
best Classical authors. Tou Bavarov, " his own death." Karapy.
must here mean " deprive of his power." But the exact force of
the sentence (which is expressed in a refined and somewhat obscure
manner) has not been distinctly seen by the Commentators. It is
plain that the expression Kpdros exeiv rov Bavdrov cannot be used
of the Devil, except improprie, and in a certain respect. On the force
of the allusion Commentators differ. Some eminent moderns think
the Apostle has reference to the common opinion among the Jews,
that a certain evil angel presided over death, whom, from a misin
terpretation of Prov. 16. 14. they called the angel of death, and to
whom they assigned the name Asmodmus, or Samael. (See more in
Grot., Rosenm., and Dindorf.) But it seems little probable that the
Apostle would seriously allude to such a base and grovelling piece
of superstition. I must assent to the antients, and most moderns,
that there is an allusion to the history of the fall in Genesis, respect
ing which our Lord, Joh. S, 44., says " the Devil was a murderer
from the beginning." And, as being the author of sin, and so of
death also, (the latter being introduced by the former,) he may be
said figuratively to have had the power of death, and that not only
temporal, but external. (See Milton's Parad. Lost, 1. 1. init.) But
by his own death our Lord ( vanquishing, as Theophyl. says, the
Devil by his own weapons), by offering himself up for the expi
ration of our sins, did thereby destroy the cause of eternal death
even sin.
15. Kai diraAAa^j) — SouAe/ay. This adverts to ano
ther benefit of his death, namely, that faithful Chris
tians were not only delivered from eternal death, but
from an excessive fear of death temporal, which,
without that hope, would have been intolerable. I
would compare Arrian Epict. L. 3, 26. fin. Ke<pdAaiov
touto irdvrwv tcov KaKwv rw dvQ^wirw, Ka) dyevelas Ka)
SeiAiay oti ®dvaros icrrt, fxaAAov tie b rou Qavdrou d>o'/3oy.
Rosenm. observes that at diraAAa^j) (a term used
properly of liberation from servitude) we may sup
ply $o'|3ou from d>o'/3cp just after. Aid iravrbs rou gf)v
is for Sid Traa->)s fays ; of which idiom. the philological

406 HEBREWS, CHAP. II.
Commentators furnish examples from Philo and other
writers. Indeed, it is found in many good authors.
Yet, from the examples adduced by Dindorf, as
Ignat. ad Trail, c. 9- to dATjQivbv ^tjv and Eph. c. 17.
pj a'lyfxaAwrlcrj) ufxas €K tou irpoKetfxevou §j}v, it appears
(as he says) to belong to later Graecisms.
vEvo^oy (which comes from iveyecrbai, to be held
bound) is here used in its primitive sense, obnoxious,
subject to. So Theophyl. : Kareyecr^ai. By SouA. is
meant the slavish fear just spoken of.
16. ou ydp tii\irou — eiriAUfxfidverai. On the sense of
these words some difference of opinion has always
subsisted. The Greek Commentators and the Latin
Fathers (including the Vulg.), and most moderns,
render eViAap3. assumpsit, assumed our nature. But
the earlier Greek Fathers (as Ernesti says) explain
it 0ovj6lTj'o-ei, protect, assist, redeem. And this inter
pretation is adopted by Grot., Hamm., Whitby, Wells,
Pierce, Pyle, Ernesti, Mackn., Rosenm., and the
most eminent recent Commentators. See Ernesti
Inst. Int. N. T. p. 201., and his valuable note on this
passage. The present -is used for the aorist. Er
nesti shows that in the Classical writers eViAap3a'-
veo-aai signifies to lay hands on any thing, to help, as
sist, save, &c. Either interpretation (he observes) is
agreeable to the analogy of faith. Which, then,
must be preferred ? That which is agreeable to the
usus loquendi and grammatical propriety, and suit
able to the context." On all these accounts (he
shows) the latter interpretation deserves the pre
ference. And he refers to ver. 14 & 18., where for
eViAap3. is substituted |3oTj6Tjo-ai. The same interpre
tation, too, is adopted by Rosenm., who, on the
trirepfxaros 'Afipadfx, posterity of Abraham, remarks :
" Paulus, Hebraeis scribens, satis habet de illis loqui ;
de gentibus alibi loquendi locus. Saltim posted
Abrahamih.l. non sunt spectandi ut natio aliqua,
sed opponuntur angelis."
17. odev d><peiAe — tou Aaou, " Whence (because he
was their helper and redeemer) it behoved him to

HEBREWS, CHAP. II. 407
be, in all things, make like unto his brethren." The
bp.oiw6i)vat signifies to be the very same. See the note
supra, ver. 14. Abresch explains it io-ooTjvai. I would
compare Artemid. On. 1, 13. aurw opiov KaTa Travra.
By the irdvra is meant in all those points connected
with the infirmities and miseries of our nature,
though being yw^ts dfxaprlas, 4, 15. So Hardy : " non
solum quoad naturam, et conditionem ; sed etiam
passiones, res adversas, et ipsam mortem ; i. e. in
omnibus naturae patibilis proprietatibus." "Iva eAeTj'-
fxwv yevY)rat, " That he might be a merciful and
faithful High Priest ; merciful, as having himself ex
perienced the feeling of human frailty and misery,
and who therefore could not but be touched with
mercy and sympathy." The irio-ros some render
benign, which seems to suit the preceding ; but the
common interpretation, faithful or trust-worthy, who
rightly discharges his office, and to whom we may
safely trust ourselves and our cause, is (I think)
rightly preferred by almost all Commentators, an
tient and modern. Dindorf says it may either mean
fidelis, qui fidem preestat, or fidus, qui meretur fidem ;
as Mace. 14, 41. 7rgo<pTjTai ttio-t. And so Carpzov.
Dindorf, and Rosenm., however, prefer the exposi
tion I have above laid down.
The ellipsis in rd irpos ®ebv is trite. The words
following are exegetical. Ely to iAao-Keo-Gai, &c,
" to expiate the sins of the people," i. e. the whole
human race considered as one people. Grot, and
Dindorf think there is an enallage derived from He
braism, since it is more usual to say iAdo-Kecrfiai ©eov
7regl Ttov dfxaprtcov. So the Hebrews use i"ITO, e£iAa<r-
Keo-Qai ; as in Ecclesiasticus. We may here compare
Ps. 103, 3. and Dan. 9, 24. iAao-Keo-flai Tay dfxaprlas.
18. ev co yap ireirovQev — ^oTjflTjcrai. Dindorf observes
that the ev w answers to the Heb. "TON1, Angl. inas
much as, quippe, propterea quod. It may be resolved
into ev touto> b, or Sid toutou, &c Heipao-9e!y, tried,
or put to the proof, i. e. by adversities and calamities.
Au'vaTaj. Ernesti observes that this imports not

408- HEBREWS, CHAP. II.' III.
merely power, or possibility, but also will, or willing
ness. So Theophyl.: TrgoQupy cVtiv eiy to Souvai
yfipa crufxiraQeias.
This and the preceding chapter Ernesti calls the Scandalum So-
cinianorum ; and the learned Commentator lays down a summary
of Ihe Theological doctrines which may be proved from thence. The
divinity and the humanity of Christ ; the conjunction of both na
tures in one person ; communication of the Divine idiomata ; the
two-fold state of Christ and his triple office. The whole treatise
will well repay an attentive perusal ; but my limits will only permit
me to introduce the following on the Divinity of Christ. " This is
defended and confirmed, I. From the Divine names, c. 1, 8. 9, 10.,
where he is styled Beds. Now it is plain that the true God is
meant ; since the throne of Christ is said to be eternal, and his
kingdom eternal. But eternity can only apply to God. By the
eXatov ayaXXtdtrews are meant the idiomata Divina ; therefore the
subject is the true God. He is said, at ver. 10., to be Kvptos, which
is a word often used by the Sept. to express the Heb. mnf. Thus
in the Psalm, at the beginning, there is mil', the name of the true
God. But it must also appear from the thing itself. For he who
created heaven and earth must necessarily be truly God, and not in
name only. II. Another proof of the Divinity of Christ is, that to
him is here ascribed a common essence with the Father, ver. 3 & 5.
(For tlie particulars I must refer the reader to the work itself.
Edit.) III. This Divinity is proved from the eternity of Christ,
which cannot but imply Deity. That such eternity is ascribed to
Christ is plain, 1st, from his creation of the world (2, 10.), which
implies existence before the world ; for before that, time was not,
nor can any thing be thought of but eternity, and an eternal
God. 2dly, from his own immutability (ver, 12). [For the proofs
I must refer to the work itself. Edit.] IV. His Divinity is apparent
from the creation itself. V. From creation, too, followed by the
preservation of all things, which is ascribed to Christ, ver. 3. tykpwv,
&c. Now the word of God is the fat of God. And this notion of
the creation can only apply to God. For it is a continuation of
that act of the Divine will by which He was pleased that the world
should exist. VI. The argument is deduced from his dominion over
all things, ver. 2. ov SBrjKe KXnpovopov. [See Ernesti. Ed.] VII.
From the adoration which is due to him from angels and men, ver. 6.
For this universal adoration is an airavydapa rrjs bo^-qs rov Qeov,
which can only be suitable to the one true God."

CHAP. III.
Verse 1. oSev — 'Itjo-ouv, This is a repetition, with
alteration, of what occurs at c. 2, 1 — i. The Apostle
now shows that Christ is greater than Moses, and

HEBREWS, CHAP. III. 409
therefore more implicitly to be obeyed. (Ernesti
and Rosenm.)
"OQev, " this being the case ;" " these things being
so," proinde. See Abresch. 'A8eA<poi dyiot. The
sense of this is copiously treated on by Abresch,
Pierce, Carpzov, and Dindorf. The simplest me
thod is to consider it, with Ernesti, as equivalent to
Christian friends or brethren.
1 . KATjVecoy iiroupaviou fxeroyot.
Rosenm. thinks that this calling, or offer, is made by instruction
in the Christian religion, and therefore he is partaker of the hea
venly calling who has learnt theChristian religion. It is explained by
others, " an invitation from heaven to theChristian religion, and the
felicity conjoined with it." Thus ejroup.will be for ovpavoBev, like the ^f
avw KXnaews at Phil. 3, 14. Theformer is the more regular interpreta
tion: but this participation of the benefits of theGospel is not obtained
soh-ly, or chiefly, by learning the Christian religion, but, in a general
way, by the profession of faithin Christ at baptism, thereby accepting
the offers made us in the Gospel, and subsequently fulfilling the so
lemn engagements then made. Thus only shall we become par
takers of the benefits of the Gospel here, or can expect to participate
in them hereafter.
Karavoria-are, " survey, consider the nature and dignity of."
Ernesti refers to Rom. 4, 19. Tov arroaroXov Kat apxtepea rf)s
vpoXoyias ripwv. Ernesti observes that diroaroXos properly signifies
one sent, a legate, or interpres voluntatis. So the Latin legatus,
Orator, and the Greek pr)-wp. It must here mean, as being taken
with bpoXoy , the negociator of the covenant : for such is the sense
of bpoXoy., a term occurring not unfrequently in the Classical wri
ters. Of the examples here adduced by the Philologists the most
important are Diod. Sic. p. 257. peairns bpoXoyias- and Philo 598.,
where the Pontifex V. T. is called pkyas dpxtepevs rrjs buoXoylas,
which proves, not that Philo had read this Epistle (as some sup
pose), but that the expression was in use among the Theologians of
his age. It is also explained by Chrys. rrjs iriarews ; which comes
to the same thing. Thus is hinted the superiority of Christ to
Moses and Aaron in quality of Divine legation and priesthood. On
the sense of dpx- here, Ernesti well remarks : " Dicitur ita, quia
Pontifex Judaeorum per \ictimas in solemni- die expiationis sanxit
foedus, quod Deus cum hominibus et fecit et facturus erat per Jesum
Christum. Is igitur typiee sic dicitur, Christus autem proprie, qui
foedus salutare, quod Deus nobiscum fecit, sanguine et morte sanxit,
confirmavit, ralum fecit. Itaque hie est argumentum pro satisfac
tion Christi." And Rosenm. annotates thus: " Sic h. 1. dpx'epevs
in universum est salutis minister et princeps ; comparatur enim cum
Mose, qui partes ministri divini et servatoris populi sustinuit hacte-
nus quatenus eum primo a servitute in libertatem vindicavit, rem-
publicam ejus et cultum legibus constituit, ac denique eum tanquam

410 .HEBREWS, CHAP. III.
rex in deserto aluit, et ad felicitatem promissam duxit." His matter
is chiefly founded on Tittm. Diss, on the sense of dpxtepevs in the
Epistle to the Hebrews, found in his Op. Theol. 211 seqq. See the
able illustration of Schleus. in his Lex. in v., or as extracted by Mr.
Slade. 2. 7Tio-tov b'vra — o'Ikw aurou. A comparison is now
directly made with Moses, who, at Num. 12, f., is
said to have been irtcrros iv oAcp tco o'Ikw ®eou. TcS
TOJTj'o-avTi, " to Him who constituted him High Priest
and redeemer of the human race. So Chryss«up-
plies dirocrroAov Ka) dpyiepea. See Morus and Din
dorf. Abresch and Morus, however, think there is
only a reference to the Apostolate, not the High
Priesthood : though one seems intimately connected
with the other. The sense of 7roiejv here (like that
of the Heb. TWV) is frequent. See Carpzov. and
Dindorf. By the o'Ikw, Ernesti observes, is meant
family, Aa'co (as Chrys. explains), the Jewish nation
considered as God's family. So Acts 2, 36. oiW
To-par,A. Now of this Moses was only the CEco-
nomus, or minister ; but Christ, the heir and Lord.
Rosenm. observes that the fidelity of Moses consisted
in his leading and governing the people, and accom
plishing the Divine commands : Christ' s fidelity was
shown by his discharge of the two-fold office com
mitted to him of teaching, (Joh. 12, 42.) and of dying
[or rather, atoning for the sins of the world by his
death. Ed.]
S. irAelovos ydp — o' KaracrKeuao-as auYov. The yap
introduces the reason why we are to attend to Jesus,
namely, because he is greater than Moses. The
?ragd signifies compared with [and no other is the
force of our than and the Hebr. p. Edit.] nAe/o-
voy tj or iroAAys irapd might have sufficed : but these
double comparisons are Hebraic [and intensive].
(Rosenm.) 'H^lwrai. The term d£iouo-6ai Tivoy is
perpetually used by the best Classical writers ; and,
like the Latin mereri, often signifies more than ob
tain, receive. (See the numerous Classical examples
of the philological Commentators.) And so Ernesti

HEBREWS, CHAP. III. 411
and others. But here the context requires that it
should be taken in its primitive sense, and full ex
tent of signification.
With respect to the whole passage itself, there are few which, with
the appearance of familiarity of expression, have more exercised the
Commentators than this. It is impossible for me to notice, much
less review, all the various opinions, for which I refer the reader to
Pole, Wolf, and especially Dindorf ap. Ernesti. I must content my
self with stating one or two which have the greatest semblance of
truth. The best Interpreters seem agreed that the common ren
dering, '* He who hath built the house hath more honour than the
house," cannot represent the sense; since, however agreeable to the
figure, it is quite inconsistent with the context. It is, too, almost
universally admitted, that by o'ikos we are again to understand
family. But on the exact sense then to be ascribed to the passage,
Commentators are not agreed. The best founded opinion seems to
be that of Ernesti, Dindorf, and most Commentators, for the last
half century, that KaraaKevdietv here signifies oondere, conslituere.
Dindorf, who has copiously discussed the sense, lays down the fol
lowing very probable interpretation : " Qui familiam instituit, do-
mum fundat, majorem dignitatem habet, quam ipse coetus," i. e.
familia et ii qui ad earn pertinent. He adds that by the founder of
the family we are not to understand God; nor, by the house, the Jewish
Church; but to suppose the meaning to be : jQuo major sit conditor
families quam ipsa ilia familia ; eo majorem esse Christum Mose, s.
quo magis pra?stet auctor familiae eumque anteeat, eo magis etiam
Christum Mose excellentiorem esse. We are (he also observes) to
attend to the relation in which Moses stood to the family of God,
who was no other than CEconomus, and first minister ; and to re
member that the son of a master of a family may equally be ac
counted the master as the pater-familias himself." The interpreta
tion of Rosenm. differs but slightly "from the above. He observes
that KaraaKvdietv often signifies praparare, instituere, adornare;
as Matt. 6, 10. And he who supplies a family with necessaries is
called the paterfamilias. " Paterfamilias autem (adds he) vocatur
Christus, quia ductor est novi populi, qui ab eo nomen gerit, familia
Christiana, moderante tamen Deo, qui summus est paterfamilias,
v. 4." 4. way ydp oj/coy KaracrKeudgerai uiro rtvos. The sense
to be assigned to this verse will depend upon the
interpretation adopted in the preceding one. Ac
cording to that which I have adopted, it will be as
follows : " Every family has its head, or master, who
provides for its welfare. But God is the supreme
Paterfamilias, to whom his people, whether under
the Old or the New Covenant, owe their origin, and
who sent both Christ and Moses." Td irdvra, for

412 HEBREWS, CHAP. III.
raura irdvra; as Rom. 11, "29. It must, however,
be confessed that the interpretation seems somewhat
harsh and strained. But so great is the awkward
ness connected with this verse, that we have only
a choice of difficulties ; and after all that has been
written upon it (and that has been very consider
able, as may be seen in the statements introduced
by Dindorf), it will probably ever remain, though
unimportant, one of the tiuo-vorjra which St. Peter
speaks of in our Apostle.
5. Ka) Mcouo-Tjy — Qepdirwv. ®epdirwv is here not the
same as SouAoy ; for that is opposed to eAeuSepoV, but
Bepair., to the children, as here to the Son. See Am
nion, in voc. It may therefore be rendered mini
ster, famulus. Eiy fxapruplav rwv AaATjQTjcropvcov, " that
he might relate to the people what was to be pro
mulgated in the name of God." MapTugeiv signifies
not only testari, but mandata referre; as fxaprupiov
signifies doctrine. See 1 Cor. 1,6. and 2, 1. Moses
did not even remove the camp without the order of
God. (Rosenm.) Moses had acted the part of a
faithful servant (see Numb. 12, 7-) in promulgating
the dispensation which was to be introductory to-
that more perfect one in after times, brought for
ward by Christ and the Apostles.
6. XpierToy tie, coy uioy iir) rbv oIkov auVou. On the
meaning of auTou the Commentators are little agreed.
Many English ones refer it to God, supposing that
by it was meant, that Moses and Christ were each
faithful in God's house : which is very true ; but
scarcely suitable to the context. I prefer, with some
antients, and the most eminent moderns, to refer the
pronouns respectively to Moses and to Christ. Thus
there would seem to be a double antithesis. (And
so. Rosenm.) Moses was faithful, as a servant in
his house, but Christ as a son over his house, i. e.
his own house, or family. It is plain that the
two families represent the Mosaic, and the Chris
tian dispensation. So Theophyl. : OiKoy tjv too Mcou-
crecoy 6 Aaoy, ou pgoy Kai auToy tjv. Oikov e^ei Kai o
XgiaToy, Tj'pxy. I am aware, however, that much may

HEBREWS, CHAP. III. 413
be; said for the reading auVcp, which is espoused by
Schliting, Pierce, Abresch, and Dindorf, whom see.
The sense, however, is much the same.
6. ou 01/coy eo-pv Tj'pTy, " whose family we Christians
are." Rosenm. renders erimus. But this is an ill
founded refinement. 'Edwrep — Kardcrywfxev. The
trajectio is manifest. Kauyji)fxa is here (as often)
used in a good sense, to denote joy. Abresch,
Dind., and Rosenm. take Kauyrjfxa ttjV eKirltios to
mean " spes laeta," the hope of eternal life on the
conditions under which it has been promised by
Christ. It is well remarked by Theophyl : "EvTau0a
yap irqorqeirei auTouy Kaprepeiv ev rots flArv^ecn, Kai jU,tj
eKAuecrQaf ourw yag icrofxeQa oikos ®eou,docrirep tjv Mcocnjy.
'EyKopd^ei Se auVouy, SeiKVuy on r\p^avro pv, 8e? 8e Kai
TeAoy irpocrbeivat.
7- " Jam in explicanda ilia spe ita pergit, ut co-
hortationem adjungat usque ad finem Capitis iv.
cujus fundamentum ponit locum aliquem e Psalmo
xcv. quare omnem adhortationem verbis inde de-
promptis proponit." (Dindorf.)
7- Sjo, KaQws 7\eyei rb nveupt to ayiov. Some Com
mentators, as Ernesti, conjoin this with what follows
after the long Scripture citation, namely, $Aeirere,
ver. 12. Rosenm., however, thinks it may be un
derstood elliptically ; q. d. " Suppose that to you
also has been said what the inspired Prophet utters,
Ps. 95, 7—11." Or so that the Sio at ver. 7. may
connect with ver. 8. p o-KATjpovorjTe, " proinde ne
sitis contumaces." Be that as it may, the Apostle
proceeds to exhort them to constancy in maintain
ing their faith to the last, and shows that a far
greater obedience is to be rendered by Christians to
the new religion than to the old one promulgated by
Moses. This exhortation from ver. J. to c. 4, 11.,
is founded on Ps. 95., which, in conformity to the
Sept., the Apostle ascribes to David ; though the
opinions of recent Commentators are very various.
See Dindorf, for into these doubtful discussions I
shall not enter 5 only remarking that it may very

414 HEBREWS, CHAP. HI.
well bear that double sense. I must, however, notice
the remark of Ernesti, that the expression Aeyei to
irveufxa supplies an unanswerable argument for the
inspiration of the Psalms. See also Whitby and
Mackn. By the voice, in the mystical and most im
portant sense, is plainly meant God's calling in the
Gospel and the revelation of his will in the New
Testament, and the salvation promised by Christ.
See supra, ver 1. The emphasis and meaning of o-Tjp
is too obvious to need dilating on.
8. pj o-KATjpu'vTjTe — e'pTjpo. The student who is
able should here, as in all such passages, compare
the Hebr. text and the Sept., with the aid of such
Commentators as he may chance to possess (especi
ally the Crit. Sacr. and Pole's Synopsis, the latter a
work indispensable to those who have not the ad
vantage of a large library), by which minute dis
crepancies will not need to be reported in a work of
this nature.
Rosenm. observes on the expression IWpD N7, pj
o-KATjpu'vfiTjTe Kay KagSi'ay, that the same verb occurs in
Ex. 7, 3. 13, 15. and Deut. 2, 30., and is ascribed
like 1D3, &c, both to God and men ; though in a
different sense. 'Ev tco ira^a-tr tKpau fxw, the place called
Marrabeth, Exod. 17, 7- The word irapaTriKpao-fxbs
(says Rosenm.) signifies literally a violent bitterness,
(the iraqd being intensive), and, figuratively, rebellion.
Tletpao-fxou, for Massah, a name of a certain place in
the desert, also given, from some story connected
with it. In which cases it is not unusual for the
Sept. to render the appellatives rather by the proper
signification of the words. And so does Philo ; thus
ex. gr. he terms Jacob, do-KTjTTjv, &c. And so also the
Talmudists. The day of Massah is the time when
the people were encamped about Massah."
9. oS iirelpatrdv — retrtrapaKovra cttj. Our transla
tors render the ou when. But the best critics, as
Gort., Hamm., Whitby, Ernesti, Dindorf, and Ro
senm. interpret it where, i. e. the places before men
tioned, Marabah and Massah. And this is confirmed

HEBREWS, CHAP. III. 415
by CEcumen. And so some MSS. (by Gloss.) On
the terms iirelpao-av and eSoKi'ptcrav some Commen
tators refine ; and there would seem to be a climax :
but (as Dindorf observes) they are found in an in
verse order at Ps. 26, 2. ; and therefore they appear
to be synonymous, though united, to strengthen the
sense. Either (Carpzov and Dind. remark) may
signify to doubt of the assistance of God, (i.e. whether
he can or will render it,) and to presumptuously dic
tate to him when to render it ; or (as others explain)
" demanding proofs of God's government, provi
dence, and power ; seeing how far he would bear
with them, whether he would punish them, or not."
It would be easy (but precarious) to enlarge the
definition. See the note on 1 Cor. 10, 9.
The Kai is rendered by Grotius, Dind., and Ro-
senmuller, although (like the Heb. D3) ; as in
Joh. 18, 25., and sometimes in the classical writers,-
literally " and {yet)." Td epya pu, " the (won
derful) works I wrought for their protection,
preservation, and sustenance in Egypt and the
desert, convincing proofs of my power and faith
fulness." The rea-a-ap. cttj is, in the Sept., united
with the following verse ; Sib being omitted. And
so some MSS. And this is required by chronology.
Abresch is of opinion that the words were, in the
Hebrew, left intentionally in medio, so as to be re
ferred either to the preceding, or the following.
At all events, Matth. thinks the Apostle did in sense
connect the Teo-er. err) with the following clause, as
is plain from ver. 17-
10. 8ib irpoo-wybtcra — 6Souy fxou. The Commentators
are not quite agreed on the sense of 7rgoo-co'^Qicra,
which some, as Castallio and Rosenm., render per-
ttssus, weary qf. By most it is interpreted indig-
natus. Its sense and metaphorical use (as Schleus,
remarks) is the same as that of irpotrKoirrw and irqocr-
Kpouw, impingere, to stumble at, be offended and
indignate at, to loathe, feel aversion at, &c. Schleus.
thinks it an Hellenistical use for byaigw or oyjiiw
(Horn. II. a. 570.). It often occurs in the Sept.

416 HEBREWS, CHAP. III.
See Trom. Lex. Rosenm. cites Sirach 1, 25. e'vSuo-iv
e'Svecriv irpocrwyQicrev r] ^uyf) fxou.
10. del irAavwvrai rj\ Kaptila. On the sense of these
words Commentators differ ; some thinking the KapS/a
to mean the understanding ; others the affections ;
the former taking it of speculative and mental error.
So Camer.. Abresch, and Rosenm.; q. d. "they
always entertain false opinions of me and of my
power and veracity." Others, as Owen, Dind., and
Schleus., take it of practical error, namely, vice ;
and by KagS. they understand the affections. Per
haps both may be included. The oSouy some explain
methods of action. See Is. 55, 8. Others, as Est.,
Tirin., and Rosenm., take it to be synonymous with
the epya of the preceding verse. But the former
interpretation seems preferable ; for, as Owen says,
His ways comprehend his icorks. Dind. interprets,
rationes agendi, ipsa ilia de quibus dictum erat epya
ut providential Divinaa documenta. See Deut. 82,
4 & 32. and the authors referred to by Dind.
10. ouk eyvwo-av, " have not cared to know." So
Grot, and Owen. It was not a simple ignorance,
but dislike of what they knew.
11. co'y wtxocra — KaTa7raucriv fxou. The co'y is ren
dered by Grot, Dind., and Rosenm. itaque, like the
Hebr. *ltt?N. By others, so that. 'Opyj}. This, like
all other human passions, is ascribed to God dvSpco-
iroirdQws. Ei. This, the Commentators are agreed,
is, like the Hebr. ON, used in such kinds of oaths
for ouk. But the ratio of the idiom is best under
stood by considering it as an elliptical phrase used
per aposiopesin. The words to be supplied are
obvious. See Whitby. The idiom is not unex
ampled in the popular use of our own language. I
can scarcely, however, admit that it is proper ly called
an oath.
By the KaTa7rauo-iv fxou, is plainly meant the place
of rest, Canaan, and the rest itself there to be en
joyed. The fxou refers to God as the promiser and
conferrer of that blessing.

HEBREWS, CHAP. III. 417
The application of this to Christians is obvious.
See the Commentators.
12. ^Aeirere — £covToy. The genitive aTricrrlas is
for the adjective, i. e. " an evil and unbelieving
heart." — " For (observes Rosenm.) he evinces an evil
heart who has no faith in the promises, or the threat-
enings of God." See Rom. 10, 10. 'Ev tco dTroo--
TTjvai a7ro 0eou gcovroy, " by departing from the living
God." Rosenm. takes it for eiy to, &c. By God
is meant His religion, the Christian faith, since he
who apostatizes from Christ, apostatizes from God.
©eou gwvros. A not uncommon epithet of the
Deity, denoting the true God, as opposed to du?nb
idols, and false Gods. But Grot, thinks it is here
used efficaciter, with reference to God's ever living
to inflict punishment on unbelievers.
13. aAAa TrapaKa/Xelre — djfxaqrlas. Here eauTou'y is
for aAATjAouy : an idiom frequent both in the Scrip
tural and Classical writers, of which Dind. adduces
examples. Carpz. shows that under irapaK. is com
prehended teaching, admonition, entreaty, consola
tion, reprehension, &c, each to be used as the case
may suit. "Aypts ou to a-tjfxepov KaAeiTou. The dypis
ou is for ed>' ocrov ; and KaAerrai is for "Aeyerai. The
force of the whole phrase is explained by the an
tients, and almost all moderns, " as long as life con
tinues ; as long as it can be said, to-day do so and
so." Dind. takes the Aeyerai for Krjpucro-erai ; q. d,
" as long as that to-day of the Psalm is read in your
synagogues, and you are able to use its exhortation
for your amendment, and final acceptance."
13. i'va pj o-KAijguvoTj Tjy e£ vfxwv dirdrj) TTjy dfxaprlas.
Here there seems to be an ellipsis, which may be
thus supplied. " (Use these and all such means)
that none may, by neglect of them, be hardened and
grow callous to all reasoning." SKATjpuveo-flai pro
perly signifies to be so hard as not to yield to the
pressure of the finger, and is here used (as most
Commentators think) of the obstinacy of unbelief.
So Theophyl. : tkcnrep rd ireirwpwfxeya <rwfJTara Ka)
VOL. VIII. 2 E

418 HEBREWS, CHAP. III.
cfKATjgd ouk eiKei ToTy tcov laTpcov yepcrlv ourw Kai a\ o-kAtj-
puvQetcrai ityuya) ouk e'tKoucrt tw "Aoyw rou 0eou. The
dfxaprlas is by Carpz. and Rosenm. taken for dp*g-
TcoAoTy. But this is too harsh. The most eminent
moderns (rightly I think) take it of the error of un
belief, and temptation to apostasy (and so Theophyl.
To p e'ATri'^eiv oti ecnrai dvTaxo'Soo-iy), which ecclesi
astical history informs us had prevailed over many.
And Deind. says the term is often so used in this
Epistle. The word may, however, be taken in its
usual sense, and be not inapplicable ; for sin blinds
the understanding, and, by giving undue weight to
carnal reasonings, plunges men into unbelief, and
makes them sink into the torpor of unresisting vice.
Thus some antients explain it dvaAytfrla.
14. fxeroyoi — Kardcrywfxev. These words are pa
renthetical. The best Commentators regard the
yey. fxer. r. X., as a periphrasis for to be true Chris
tians ; Xg. being put for the religion of Christ. The
sense is : "we are partakers of the benefits of Christ's
religion (here and hereafter) only on condition that
we hold," &c. Ag^Tjv TTjy uVoo-Tdcrecoy. A Hebrew
hypallage for uiroo-r. ttjv e| dpy^s, " our original con
fidence." See Apoc. 2, 5. 'TTo'o-Tao-iy (from u<fiio--
Tao-^ai. to bear up, persist, and also to be firmly per
suaded) signifies here and in 2 Cor. 9, 4. a firm con
fidence. And so 11, 1. and often in the New Testa
ment. (See Schleus. Lex.) Here, then, it denotes
constancy in the profession of the Gospel, or (as
Grot, explains) fidem cum sanctd professione con-
junctam. 15. ev t«j Aeyeo-Qai — irapairtKpao-fxw. The Com
mentators are not agreed on the connection and
force of ev rw Aeyeo-Qat. Most moderns take it to
mean, " while (I say) it is said, or sounded in your
ears, hear," &c. And they regard it as a resump
tion of what was said at ver. 13. the intermediate
verse being parenthentical. And this mode of in
terpretation is supported by the authority of Chrys.
a(nd adopted by Grot, and Camer. It, however,

HEBREWS, CHAP. III. 419-
seems more simple, with others, as Abresch, Ernesti,
and Dindorf, to regard the ev tco Aey. as put for KaTa
to Aeyo'pvov, " forasmuch as it is said ;" as 8, 13. e'v
rw Aeyeiv. And this is partly supported by Theo
phyl., whose words are these : KaTacrKeod^ei irws eiire
to, fxeypi re/\ous' Ka) <p?)criv, oti touto STjAouTai iv rw
AeyeoSai, crTjppov* to ydp trr]fxepov, de) itrriv.
16. Tivey yap — McouVe'coy. On the sense of these
words various have been the opinions of critics.
Chrys. and the antients (including the Syr.) and
many moderns (as Rosenm.), would take them inter
rogatively, regarding the yap not as causal, but
interrogative. They trace the connection thus :
" When it is said, to-day, &c. (I ask), who were
those who, hearing the word of God, rebelled?" (See
Pole.) "The Apostle (says Rosenm.) lays before
the Hebrews the example of the Israelites of old,
in order to show them that it is not enough to hear
and bear in mind the Divine commands, that we are
also to obey them, and repose faith in the Divine
promises." Some exceptions (which my limits will
not permit me to state) have indeed been taken to
this mode of interpretation, but perhaps not of suf
ficient weight to overturn it. See the copious dis
cussions of Dind. After all, however, there may be
much doubt as to the true interpretation.
17- tiVi Se-^epTjpp. On Trpotrmy. see the note supra,
ver. 10. 'Afxa.prf)o-ao-vv must here be understood like
the dfxaprlas at ver. 13., and denote unbelief and
apostacy. " For (as Ernesti observes) unbelief is the
fountain of all sins, as faith is that of all virtues.'?
Thus in the present passage vice and sin may be
included. Ulirretv (Dindorf observes), like the
Hebr. 7S2, is often used of a violent death, and espe
cially of Divine wrath. Thus at 1 Cor. 10, 10. it is
interchanged with Karecrrpw^aav. See Joel ver. 5.
Jico'Aa is by many antients and, moderns thought to
be put, by synecdoche, for the whole of the bodies.
But to this principle it is unnecessary to resort ;
since (as Dind. observes) the KcoAa properly denoted
2 e 2

420 HEBREWS, CHAP. III. IV.
the limbs (arms and legs) as distinguished from the
trunk. And this mode of interpretation (which is
supported by the Syr.) yields quite as proper, and
indeed a preferable sense ; for there is (as Dindorf
observes) an elegant uiroruirwo-ts. It is singular the
Commentators should not have compared Ps. 141, 8.
" our bones lie scattered, as when one breaketh and
heweth wood upon the earth." And this is illus
trated by the accounts travellers give us of the state
of the Asiatic and African deserts, especially Den-
ham and Clapperton in their recent travels into
Zahara. Now the Kco'Aa is a very suitable term ;
since (as we learn from the Medical writers) it de
notes the larger bones, as the leg and arm bones,
and the spinal bone (see Foes. CEc. Hipp.) ; now
these (which are all that are left), in the dry climate
of the East, continue for a long time uncorrupted.
18, 19. tiVi — dirtcrrlav. Compare supra, ver. 11.
The wfj.oo-e may denote solemn asseveration rather
than swearing properly so called. See the note supra,
ver. 11. The true force of direiQ. is clear from what
has been said of diricrrla. Kai, " and (so)." See
Abr. and Heinr. Not therefore, as Mich, and others
render. The TjSuvTjSo-av is ill interpreted by Abresch
and others would not. And on 0AeVopv too many
refinements have been sought. It is sufficient to
take this and the tj'Suv. populariter (so Grot., Carpz.,
and Ernesti), i. e. " we see by the story and the
event ;" q. d. " we are authorized to infer from the
story and the event, that the reason why they could
not enter, was their unbelief."

CHAP. IV.
Ver. 1. The Apostle now treats the history alle-
gorically ; applying what he has said to Christians ;
q. d. "For we have a Divine promise like that the
the Israelites received, though far greater and more
precious." (Dindorf and Rosenm.) So Theophyl. :

HEBREWS, CHAP. IV. 421
'EvrauQa tj' d7ro'So<riy tou, 'Ev tco AeyecrSai, %ir\[xep6i> idv
TTjy <pwvf)S aurou aKou'crTjTe, Kai Ta e|Tjy <&of2Tj9copv, &c
To Se, ouv, ireQr) tiid rb Sid fxiKpou dirotietido-Qai rbv Aoyov,
ejravaATj\J/ecoy yevopfvvjy.
The KaraAeiirofj.evr)s eVayyeAi'ay are regarded by
Rosenm. as genitives of consequence. It is of more
importance to consider the sense, which is explained
by some (as Strigil, Flac, Hyperius, Est., Limb.,
and Carpz.) spretd promissione : by others (as Wolf,
Pise, Bengel, Mich., Abresch, &c.) relicta et adhuc
residua ; which is more agreeable to the context, and
is confirmed by Wetstein's examples, "tcrrepetv pro
perly signifies to come too late, and consequently to
miss of any thing, and lose it. The Sokvj has little
meaning, but great elegance. On this kind of ple
onasm see Dind. Theoph. says the Apostle uses it
iAapcoTegov Kai dveiray^ecrrepov rbv Aoyov 7roicov.
1. cpo)3T]9a)pv denotes not so much/ear as the conse
quent on it, anxiety, solicitude, and great circum
spection. So Theodoret explains it : o-iroutidrrwfxev.
It is singular that the Commentators, who treat with
needless minuteness on the sense, should not have
cited a kindred passage at Phil. 2, 13. " work out
your own salvation withyear and trembling."
The nature of this promise and the rest prepared
is explained in the following verses.
2. Kai yap euTjyyeAicp'voi, Kahairep KaKeivot, i. e.
literally, "for we are evangelized (or, " have an eu-
ayyeAiov or offer made to us) as well as they ; as to
them was held out Palestine, the promised land ; so
to us is held out the spiritual Palestine, another
country, even a heavenly. This use of the passive
is Hellenistical.* And that of eu'ayyeAi'^eiv, though

* On which Grot, annotates thus ; " Constructio Grseca, qualis
Mat. 11,5. Luc. 7, 22. quae Passivurn personse facit etiam ex Activo
Dativum regente; idque hie eo facilius procedit, quod Aetivum
evayyeXietw non tantum cum Dativo, ut Luc. I, 19. and 2, 10. sed
et cum accusativo, construitur, ut Luc. 3, IS." See also Abresch,
who cites some examples from the Fathers, especially of evayy.
with an accusative.

422 HEBREWS, CHAP. IV. ,
not at variance with the sense of the term, which
may signify a promise of good as well as an announce
ment of good, is peculiar to the Apostle.* On the
nature of the promises made to the Israelites the
earlier and the later modern Commentators are at
issue. See Pole's Syn. and Dind. ; for into so exten
sive a subject I cannot enter.
, The Ao'yoy aKOTjy is a Hebraism for Ao'yoy aKouo'pvoy:
for (as Rosenm. observes) *Q1 may mean promise,
i. e. of the promised land ; an euayyeA/ov to wander
ers on the trackless sandy desert.
2. p) cruyK€Kpafxevos rj} irlcrrei ToTy aKouo-acriv. There
is some variation in the reading of this passage, and
difference of opinion thereupon. (See Dindorf.)
Both seem to have arisen from the difficulty found
in tracing the metaphor. The best Critics seem
agreed that the common reading is to be retained ;
and that it contains an allusion to the digestion of
food, its concoction, and conversion to chyle and
nourishment.
ToTy aKoucracriv is for uirb rwv aKOucravrcov.
3. elo-epyofxeQa yap eiy rr)V Kardiraucrtv oi 7rio-Teu-
craVTey. The present is said to be here put for the future, or pro omni tem
pore. The sense may be expressed thus : " we who believe are to enter
into (the enjoyment of) that rest." The ol irtareva-. is emphati
cal ; q. d. we alone. Trjv Kardiravmv, " the rest (promised by
God)," i. e. the felicity ; for rest is a very fit image of happiness ;
and especially considering its primary application to the possession
of the promised land ; since to fatigued way-farers " a blink of rest
would be a sweet enjoyment," to use the words of the Scottish Theo
critus. But there are many difficulties, and consequently a variety of
jarring opinions concerning the sense of the whole passage from
ver. 3 — 10., which the limited nature of my work will not allow
me to detail. I must refer the reader to Pole, Wolf, and Dindorf.
* Abresch, Carpzov, and Dind., however, think evayy. has here
simply the sense of Knpvtriretv, " we were preached to." But Ernesti,
Morus, Rosenm., and Jaspis rightly insist on the notion of promise,
which is maintained by all the earlier moderns, and is supported by
the antients. So Theophyl.: "Opa he irws kij> npwv pev evayyeXia-
pbv rb irpdypa eKaXecrev, ws dXrjBtvwv ayaBwv viroaxeaiv. See also
Chrys. and Theodoret,

HEBREWS, CHAP. IV. 423
The structure and air of the passage is in the highest degree in
volved, and perfectly in the Jewish style. The difficulty turns very
much on the interpretation of the Kardiravatv Qeov, which the best
modern Commentators interpret, " a happiness similar to that
which God enjoys." See Grot., Whitby, and Dindorf. They ad
duce many similar expressions from Philo. After Kardirnvcrtv pov
Rosenm. arte! Dindorf supply hi' dirnrriav, which completes the
sense, but may be dispensed with ; nor does it form any regular
ellipsis. The words Kairot — yevnBevrwv they connect with the
former part of the verse ; and rendering Kairot et qtiidem, thus
translate the clause: " Requiem intelligo ab omnibus operibus a
mundo condito (inter homines) peractis," i. e. that complete feli
city which men shall enjoy after the accomplishment of the business
of this life. This (I confess) appears a somewhat harsh interpre
tation : but the whole is so perplexed that we have only a choice of
difficulties ; and perhaps the method in question involves the fewest.
Dind. and Rosenm. cite a passage from Primasius on this Epistle,
p. 507., which is as follows : " lntelligitur regnum cceleste s. felici
tatem aetemam, ad quam quos pervenire contigerit planissime re-
quieturi sint a laborious et serumnis hujus saeculi, non tahtum a
molestiis longi itineris, ut olim Israelite ; unde ilia felicitas, qua;
• credentibus promissa sit, non est similis ei, qua Israelite fiuiti
essent, sed ei qua Deus ipse fruatur, maxima et perfectissima."
Towards the illustration*of the sense of the whole passage the fol
lowing observation of Theophyl. seems to me very important :
BouXerai bei£at rpeis Kararravaeis KeKXnpevas kv rfj Beta ypaifirj Kai
irpwrnv pev rriv ejibopnv f/pkpav, ev r) rfjv Kr'tmv ireirXnpwKev o 6eoV
bevrkpay be rrjs kirayyeXias rr\v yrjv' rpirnv he ye rr\v jiaaiXeiav
rwv ovpavuiy' KaraaKevdSei he rr)v rairrjs airobet^iv dirb rrjs irpotpr]-
riKrjs paprvpias' ei yap pr) dXnBws, tyr)aiv, early erkpa Kardiravats,
ri hr\iroTe rots rr)v hevrepav beZ,apkvots Kat irapeyyvq. pr) aKXnpvvai
rds Kapbias, Kai aireiXel rtpwpiav, Kat rwv rrjs hevripas Karairavaews
KarairetppovvKOTwy irotelrat rr)v pvnpnv ; Kara rdi,tv be ravras
riBnat, Kai irpwrnv pev rr)v rr)s kfibopns rjpkpas. Nor can I omit
the following of Theophyl. : Aoset dvaKoXovBos elvai b Xoyos, ovk
eart he' ci\Xa rovro <j>natv, on ovk e^et ns etireiv, on Aaplb irepl
rrjs Karairavaews Xkyei rrjs rov aajijidrov' irirs ydp, ijris irdXai yeye-
vnro, Kat ore Kar dpxds 6 Koapos rr)v avaraaiv eXafiev ; aXXd brjXov
on irepl aXXrjs rivbs Aeyei 6 Aafilb Karairavaews, rrjs els rovs ovpa-
vovs elaeXevaews' rjrts Kai els rbv pkXXovra eyKeuXtrat, ws 6<peiX6v-
rwy bnXabri rivwy juera raura elaeXBelv' Kat dairep to aajijiarov ,
Kardiravais Xkyerat irapd rr\ ypatyy, Kai ohbey eKwXvae Kardiravatv
peru ravra XexBfjvat Kai rr\v els rr)v yi)v rrjs kirayyeXias e'iaobov
ovrws ovhe vvy KwXiet perd ravrnv irdXtv Kardiravatv KXnBrjvat rr)v
pkXXovaav, rr/v rwv ovpaywv tynpi jiaaiXeiav, els fjv oi airtarhaavTes
ovk elaeXevaovfai. The reader may also, with advantage, consult a
useful sketch of the argumentation from ver. 3. to 10., as laid down
by Mr. Slade, who (I think) very well represents the Apostle's mean
ing : but how to adjust the expressions to that and such other sche
mata, " hie labor, hoc opus est." In truth, the difficulties cannot be

424 HEBREWS, CHAP. IV;
satisfactorily solved, without entering into such a length' as to require
a pamphlet rather than a note.
4. ei'gTjKe — auTou, i. e. " there is mention made in
Scripture of a rest qf God." That a rest is also
promised to men, he will at ver. 5. deduce from the
other above mentioned place. (Rosenm.) nou, i. e.
Gen. 2, 2. This vague mode of citation was com
mon in that age, and sufficed for those who were so
thoroughly conversant in Scripture. The best Com
mentators, as Carpz. and Rosenm., think that the
Apostle means to represent this rest of God as an
image of the height of future felicity ; and they ad
duce several passages of Philo which strongly coun
tenance this interpretation.
5. Ka) ev rourw — Kardirauo-'iv fxou, " From this un
derstand that to men also is promised this rest,
namely, the rest of God." For in that Psalm men- .
tion is made of men who shall enter that rest, or not
enter it. The nervus probationis is in e'AeuVovTai ;
for this belongs to men. (Rosenm.)
6. e7rei ouv — auTTjv, " Since therefore it follows
from thence, that certain are to enter this place of
rest," i. e. that all have access to it ; for those only
are excluded who believe not. 'A7roAeiVeTai, " it is
collected, it follows." The oi irporepov eu'ayyeAio-6ev-
Tey are those who had gone out from Egypt, and to
whom this rest was promised, but under condition of
faith and obedience. See supra, ver. 2 and 3. (Ro
senm.) The difficulty here is much increased by the
omission, in several instances, of the conclusion,
which follows from the premises, and which is not
educed till ver. 9.
7. iraAiv Tivd Spi'^ei Tj'pgav, &c. " And again he
defines and appoints a certain time, a to-day," i. e.
he defines and mentions another time by the same
name to-day, at which they were to enter into this
rest; saying, "by David, after such a time as we have
before mentioned, namely, forty years." KaScoy eigTj-
Tai, " as was before mentioned," namely, c. 5, 7 and

HEBREWS, CHAP. TV. 425
S. Now David lived long after the promise had
been made to the Jews in the desert ; and yet he
makes mention of a certain rest yet to be expected.
Therefore it cannot be objected, that after that rest
promised to the Israelites no other is to be expected.
It is rather to be collected, that besides that rest to
which Joshua had brought the people, another is
held out, of which all in the age of David might be
partakers who should obey the Divine command
ments. (Rosenm.)
8. ei ydp — Tjpgay, " For if Joshua had brought
them to that rest (i. e. true and stable one), God
would not have spoken, by David, of another time
hereafter, from which we are to beware lest we be
excluded." KaTeVauo-ev. For the pluperfect sub
junctive, and to be taken in a hiphil sense, i. e.
" caused to rest." Now the rest to which Joshua
brought them was not the true, stable, and perfect
one. See Hebr. 13, 14. (Rosenm.) The other time
is the age of the Gospel and the Giver of it, Christ.
See Matt. 11, 28 and 29.
On the three preceding verses Theophyl. annotates thus : To
SXov rovro airevbet be'tiat, ori'Inaovs pev b rov Nauij, ovk nhvyriOn
eiaayayetv els ravrnv rr)v Kardiravatv, irepl r)s Kai rw Aajilb 6 Xdyos,
Kai fiplv vvv. 'ILireihr) he eKeivos pev ouk eitriyyayei', 6 he Aafilh
Xeyet irdXtv pev roaavra ern, Mr) aKXnpvvnTe rds Kaphias vpwv, ws
oi irarkpes oi bla rr)v airtariav pr) elaeXBovres, Kai hlhwaiv hpiv voeiv
eK rov evavrtov, on kdv iriarevwpev, elaeXevaopeBa, brjXov oti v Kard-
iravais avrn peXXovad kart, Kai irepipkvei hpas' irepl ydp rrjs UaXata-
rivns ovk kirnyyeXXero br)irov b Aafiib' ravrriv ydp Kareixov rore,
dXX' oiihe rrjs kjibopns avrv ydp dirb KarajioXrjs Kdapov ijv. * Apa ovv
rpirn rls eartv, h jiaatXela rwv ovpavwv, els fjv b dXnOivbs elaayet
'Inaovs, Kai h *ls aiirbv irlaris.
9. dpa diroAelirerai — ©eou, " so then there remain
eth a rest for the people of God." By rest is meant
perfect, real happiness. By the people of God are
meant all true Christians, or those who should
become so. The word tra@fiaritrfxbs properly signi
fies, a keeping of the Sabbath by holy rest, and
worship of God. But it is here used to denote that
rest and felicity in heaven, that eternal sabbath.

426 HEBREWS, CHAP. IV.
which God's faithful servants will enjoy.* Exam
ples from Philo are adduced by Carpz. and others of
a use of o-d/33aTov in the metaphorical sense of a
serene and quiet life. Striking, indeed, in many
respects, are the coincidences between the modes of
thought and expression of that spiritual Jew, and
of the Apostle.
10. It is here observed by Theophyl. : 'Eppveo'ej
7rcoy tra@@ar to- fxov wvofxacre ttjv ToiauYvjv Kardiraucriv
tilori, &c.
10. 6 yap eio-eAQcov — 6 0eo'y, " For he who hath
come unto the rest (of God), he also himself resteth
from his works, as God from his," i. e. he who attains
to that felicity similar to the Divine, will enjoy the
most pure and perfect pleasure. The whole passage
is allegorical. For the history is applied to a thing, in
many respects indeed different, though in some things
aptly corresponding to that with which it is com
pared. The sense, allegorically expressed, will" be as
follows : " God resteth ; to his people is promised
rest ; the Israelites have not attained to rest, by
reason of their unbelief; but by believing they will
enjoy this rest." Expressed in the natural way, it
will be this : " God enjoys supreme felicity ; to men
also will God impart this ; the Israelites, by
reason of their unbelief, have not been made par
takers of this felicity ; but by believing, they will
it." (Rosenm.)
11. (riroutidcrwfxev — Kardiraucriv. On the preceding
allegorical application the Apostle engrafts an exhor
tation (which is also a conclusion from it) to strive
after the attainment of that rest, namely, Heaven,
(and not, as Pise, explains, the attaining unto obedi
ence to Christ). It is observed by Theophyl., that
o-7rou8. is used, in order to show that not faith of itself
suffices to bring us thither, but it must be accompa
nied with a virtuous life. The Commentators have
* So Theophyl. : Ouk elire, Karairavats, aXXd aajijiariapbs, to
oIkc'iov bvopa Bels, koI £ e^atpov Kai kirerpexov. Ovrw he KaXel ri}v
jiaaiXeiav rwv ovpavwv.

HEBREWS, CHAP. IV. 427
not observed that the eio-eA8e?v eiy is used with allusion
to the sense crouched under these words, namely,
eicreAoeiv eiy ttjv 3ao-iAei'av t«jv ou'pavcov.
11. i'va pj ev auVcp — aTreiSi'ay. The construction
here is dubious. Some early moderns, and Abresch,
take it for i'va p rj) aurj} Tiy e'preo-ei uVo8eSejyp;v>)
diretdela. Which is the most obvious construction,
and in a Classical writer would be the true one ; but
the character of the Apostle's style, being so very
different, alters the case. The best Critics, from
Grot, to Dindorf and Rosenm., have seen that irdtrj)
must be taken absolutely, with reference to 3, 17. ;
though here in a figurative sense. And the ev must
be considered as put for Sid, by, after. An Hypal-
lage for rft direiheia rj} iv uirotielyfxart, "Ne quis ves-
tram incidit in inobedientiam talem qualis illi exem
plar dedere. See Num. 14. And this is supported
by the authority of the antient Commentators.
"YVo'Seiyp* is for irapdtietyfxa, of which Abr. and Dind.
adduce examples ; as Eph. Syr. 3, 192., uVoS, Kai tu-
5rov, and 289-, uVoS. dfxaprtwv, and 247-, uiroti. dirtcrrlas.
I would compare Juv. Sat. 10, I67. Ut pueris pla-
ceas et declamatio fias ! " To point a moral, and adorn
a tale." 12. £cov ydp 6 Ao'yoy tou ©eou, Kai evepyrj'y.
By the Xdyos ro5 Qeov, the best Commentators are agreed is
meant the language of God in Scripture, or in the Gospel, whether
in its promises, or threatenings, which latter are had especially in
mind. (Compare Ps. 95.) The £wy is explained by the evepynv ;
and both signify active, efficacious, what exerts its power. Then the
force of the Divine threats, when unheeded, are depicted by a most
sublime and beautiful image derived from that which jn things cor
poreal is thought the most cutting, namely, a pdxaipa hiaropos (As
Apoc. 1, 16.), nv B'a ain j a sword being always a symbol of
vengeance. Topwrepos. This is explained by the Gloss. TpnriKwre-
pros. And so Hesych. Examples are adduced by Wets, from Soph.,
Plato, &c, and among the rest Phocyl. 119., oirXov rot Xoyos dvhp
ripwTepov eari atbr)pov. The word ropalos also occurs in iEschyl
and Eurip.
12. SYiKvoupvoy — peAcov. Wets, compares iEschyl.
Theb. ,515., 'iKveiTai Ao'yoy Sid o-TTj'oecov. And Dind.,
Justin Mart., Ao'you Suap'vou eiy ^u^tjv SiiKVoupvTjy.
On the exact force of the metaphor in d'^pi — 7rveu-

428 ' HEBREWS, CHAP. IV.
ptToy, Commentators are not agreed. It seems not
necessary to refine, but, with Abr., Dindorf, ;&c,
regard the irveufxa and \J/u^tjv (in this use) as a popu
lar expression denoting the mind, thoughts, and
feelings. And ppio-pu may be taken simply to sig
nify the inmost part ; since, in an equal division of
any thing, the place of cutting, or dividing, will be
at the inmost part. With respect to the dgpov re Ka)
peAcov, Grot, observes : " Per translationem ea qua;
sunt corporis, applicat animo." And Chrys., The
ophyl., Theodoret, Isid. Pel. Ep. 1, 94., and Hamm.,
rightly recognise an allusion to the Priests (in sancti
fication) cutting the victim down the back-hone, so as
to search every bone and part, that all might be
found pure before the sacrifice. At the same time,
it is not improbable (though the Commentators do
not notice it) that there may be an allusion to that
most horrible exercise of the fxdyaipa tilcrrofxos, by
which (as we find from the Classical writers) a man
was sometimes-absolutely cut in two down the back
bone. The dpfxwv are very applicable to the com-
missuraB by which the ribs are fastened to the back
bone. The next words, Kai KpiTiKoy evSupjo-ecov Kai evvoicov
Kaptilas, are, in some measure, exegetical, and show
whither the preceding comparison tended. The
sense is, that the word of God (or God by his word),
is a discerner and trier of the thoughts and feelings
of the heart (the evo'up Kai evv. being a popular ex
pression). The application is obvious. See the
Commentators. It is singular that they should not
have seen that the Apostle had in mind Ps. 7, 9.
(Tbeodot.) eVao-TTjy Kaptiiwv ko.) vecppwv o @eoy. The
whole is well paraphrased by Jaspis thus : " Minae
Dei non in irritum cadent; non est vana et sine viri-
bus ejus ira ; minae Dei neglecta? acerbissime pun-
gunt et gravissime vulnerant animum, animi corpo-
risque discidium inducere valent, non solum il lis
hominum facta puniuntur, sed etiam consilia in in-
timis pectoris humani latebris ac recessibus abdita."

HEBREWS, CHAP. IV. 429
13. Kai ouk eo"Ti Kricris dcpavTjy evoiirtov aurou.
By the avrov is meant God, not the antecedent o Xdyos rou 9eou.
The general sense of the words is sufficiently clear ; but on the
mode of eliciting that sense from them Commentators are not
agreed. Some, as Camer. and Irhoven, recognise an agonistical
metaphor. But this is very harsh. The most favourite opinion for
the last century is that of Erasm., that as rpaxnXlS.etv signifies to
twist back the neck, so there may be an allusion to the antient cus
tom, explained by Periz. on Julian V. H. 12, 58., by which criminals
proceeding to execution had their heads drawn forcibly backward,
in order to bring their countenances the more under the gaze of the
multitude. But this seems very far-fetched, and it is not probable
such a circumstance would have been alluded to by the Apostle.
Upon the whole, I see no opinion so little liable to objection as that
of Chrys. and the other antients, and, of the moderns, Grot. Beza,
Atling, Hamm.,.Gatak., Braun., Beausob., Doddr.j Harwood, &c,
that the d(j>avr)s signifies KaXvppeva, iretpavepwpeva, with an allusion
to the TpaxvXiapos, or cutting down of the rpaxyXos, or back-bone,
just before adverted to in dxpi peptapov appwv re KalpveXwv. And,
although it is objected, that there is no authority for this significa
tion, yet that is no more than may be said of many other idioms
of the Apostle, no doubt, often Cilicisms, or provincial phrases, and
therefore not found in the Classical writers ; though likely enough
to be known by Chrys., who was born and lived not many miles
from Cilicia, and whose authority, in such matters, ought to carry
the greatest weight.
13. irpbs ov Tjpv 6 Ao'yoy. Some take the Ao'yoy as
sermo ; others (like the Hebr. "in) to denote nego-
tium, res. And so Ern. and Rosenm. But this
seems very frigid. So that (especially on account of
the 7rpoy) I prefer the interpretation of Chrys., The
ophyl,, CEcumen., Syr., Wolf, Loesn., Abr., Dind.,
and others, account, w pAAopv Souvai Touy Ao'youy Kai
Tay eu'Su'vay tcov ireirpayfxivwv. See Luke 16, 2., Rom.
14, 12., Hebr. 13, 17-, 1 Pet., 4, 5., 1 Cor., 4. 5.,
2 Cor. 9, 10.
14. eyovres ouv — @eou. The ouv is resumptive ; for
after the digression on the Jews in the desert, the
Apostle returns to the High Priest mentioned at 3,
1., and shows that Jesus Christ is far superior to the
High Priests of the Old Testament (Rosenm.), q. d.
" We, too, have a High Priest, and one greater, and
who hath passed to the heavens (and not merely, as
the High Priests of the Old Testament, to the Sane-

430 HEBREWS, CHAP. IV.
turn Sanctorum), even Christ Jesus. Having, then,
such an one, let us hold fast by our covenant," &c.
These two sentences are blended into one.
14. SieATjAufloVa Touy oupavouy, i. e. literally, " hath
passed through the heavens (so as to attain the high
est, the seat of Divine majesty)." There is (I think
rightly) thought by Carpz. to be an allusion to the
passing of the High Priest every year, eiy fxecralrarov
tov veov (of which we read in Philo), and, as he also
says, through four porticos, which Joseph, and the
Rabbins say represented the heavens. Thus all is
clear. By this " passing to the highest heavens" it is
manifestly declared, that the work of expiation is
completed, and an access obtained to approach God
in prayer, with a hope of acceptance. Tov uiov tou
©eou, " even the Son qf God himself, not, like Aaron
or Joshua, and the High Priests, a minister of God."
Kqarwfxev rvjs 6pAoyiay. I would not understand
thus (with many Commentators), of the profession of
faith in the Priesthood, but take opA. in the same
manner as at 3, 1., of the Christian covenant, or
rather our covenanted faith in the Christian religion.
15. ou yap eyofLev — dfxaprlas. This is meant to
further show the superiority of the Christian High
Priest to that of the Mosaic Dispensation. In this
comparison I cannot, however, think (with Abr. and
Jaspis) that there is an allusion to the unfeeling
pride of the Jewish High Priests; that were too
frigid. Grot., and the best Critics, take the Suvap
as referred, ad effectum ; as supra, 2, 18. The ao-$.
they interpret adversities, especially calamities suf
fered for religion's sake; and the ireireip. they render,
" exercised with these afflictions," &c. A mode of
interpretation supported by the authority of the
antient Greek Commentators. But thus the words
ywpts dfxaprlas will have a very frigid sense, i.e.
¦" without giving way under his afflictions." I must,
therefore, prefer the most extensive sense the word
-will bear, and understand it of those various/ra^es
a-nd weaknesses of our nature which expose u& to

HEBREWS, CHAP. IV. V. 431
numerous temptations, either to abandon religion, or
not to fulfil its injunctions. Though, doubtless, the
Apostle had in view especially the temptations to
abandon the religion, from the afflictions which its
profession then brought with it.
The true sense of this whole verse has been ex
cellently laid down in an admirable Sermon of Dr.
Blair, Vol. 2., p. 117.
16. irpocrepywfxe^a ouv — |3oT]6'eiav, " having- such a
High Priest, and Mediator, let us with good courage
approach (with our prayers) to the throne of grace"
(i. e. of a gracious God). Some think there is here
an allusion to the Jewish notion of God having two
thrones, one of mercy, another of judgment. But
this seems frigid and far-fetched. liapprjcrlas,
courage, confidence; as often in the New Testament.
Eupcopv, obtain. "EAeov is explained by the Philolo
gists auxi Hum. If that be the sense, eAeov Kai ydptv
may be an hendiadis. It is to be observed, that all
the gracious dispensations of God towards men are,
in the language of Scripture, called his mercies, to
hint to us our own unworthiness, and encourage a
spirit of humility.
16. eiy euKaipov 0oTj'9eiav seems to be put for eiy
|3oT)'fleiav Tjpov ev Kaiow, i. e. in the hour of affliction,
trial, and temptation.

chap. v.
The Apostle proceeds now to show the superiority
of the New to the Old Testament; and he begins
by first comparing the Priesthood, thus setting forth
the great superiority of Christ. As, however, it
might be objected, that many things were found in
the High Priests that were not in Christ (for he was
neither of the Priestly state, nor a Priest in any way,
nor chosen of men,, nor had any of the outward ap
pearance or pomp of a Priest, but every thing in him
was spiritual) ; the Apostle therefore states what

432 HEBREWS, CHAP. V.
Christ really had in common with the other High
Priests, and then what were the points of superiority.
For when it can be shown that any one has certain
things in common with others, and in other things
exceeds them, then does his superiority appear.
(Theophyl.) Ver. 1. irds yap dpy_te^ebs — dfxapriwv. The Apos
tle proceeds to prove the superiority of Christ's
Priesthood over that of Aaron, by showing that he
hath all the qualities requisite in a High Priest, and
that in the highest degree. TIds—dfxapriwv, "Every
High Priest taken, selected, and called from men is
appointed (such) for (the welfare of) men, in respect
to observances towards God, that he may offer gifts
and sacrifices for (their) sins. Aap3. is, like the
Hebr. Hp7 in Num. 25, 4., used in the sense segre-
gare. At Ta must be understood KaTa and irpdy-
fxara. Uooo-Qepetv is a sacrificial term, signifying to
bring to the altar ; as Matt. 5, 23. Joh. 16, 2. Acts
7, 42. &c. where see the notes. The Scopa and Suo-j'ay
are general terms, comprehending sacrifices of every
kind. The former occurs in Matt. 5, 23. and Mark
1, 44., and is used of Holocausts in Levit. 4, 3.
[Some think Scopa signifies spontaneous offerings ;
and Qucr. the sacrifices directed by the law. But it
would (perhaps) be difficult to establish this distinc
tion. Ed.] Since, therefore, every High Priest is
appointed, not for his own sake, but for that of other
men, this holds good also of Christ. (Rosenm.)
2. [xerptoiraQelv Suvdpvoy TO?y dyvooucri Ka) irAavwfxe-
voiy. On the sense of fxerptoiradelv the Commentators
are at issue. The best founded opinion seems to be,
that it here signifies " to carry oneself with modera
tion, lenity, and mercy, to hold in the passions with
such an even hand as not to give way to excess in
anger, or any of the violent feelings, and conse
quently, bear with the failings of other men." Ex
amples of this signification are adduced by the Phi
lological Commentators from Josephus and other
writers.

HEBREWS, CHAP. V. 433
:' Awajxevos is taken by Jaspis for iva tiuvryrui, as ex
pressing the cause why, &c. Compare 2, 18. Grot.,
Beza, and Owen think Suvdpvoy refers ad effectum ;
as supra, 2, 18. and 4, 15. ; q. d. "qui aptus, ido^eus,
et prosperus sit."
2. dyvooucri Kai TrAavcopvojy. Some explain this,
those who sin through inadvertence, forgetfulness,
or sudden impulse, and not deliberately: in which
cases the High Priest was allowed to show clemency.
Others take the ayv. of vice or sin, with an adjunct
notion of ignorance. And this use is not unfrequent
in the Classical writers. But the former interpreta
tion (which is espoused by the antient Commenta
tors) seems more agreeable to the context. 'Eire) — ,
do-Qevelav. The metaphor in s-egi/ceirai is usually ex
plained " obnoxious est infirmitati, undique premi-
tur." But, like most metaphors taken from dress
(see Eph. 6, 13. and Col. 3, 12.) it seems to import
what is habitual. By the do-9. must be understood,
not misery (as Pierce and others explain), but
frailty, liability to sin. And Dindorf cites Eph.
Syr. 3. eyco dcrcofxaros el/x*, Kai or} Trep'tKeifxa dtrQevelav.
CEcumen. explains it dfxaprlav. But this cannot so
well be admitted.
3. Kai Sjd TauTTjv — uirkp dfxapriwv, " And for this
frailty, and the sin arising from it, he is bound to offer
up, as for the sins of the people, so also for his own
sins." On the particulars of both kinds of sacrifices,
see Levit. 4, 9 and 16. Some carry the points of
comparison in this parallel too far, and refine too
much. Rosenm. observes, that it must not be ex
tended ultra tertium comparationis. The similitude
(he adds) is this : " A human Priest himself falls
into sin ; therefore he exercises lenity towards those
who sin. Christ was afflicted ; therefore he is ever
ready to assist the afflicted." Whence the Apostle
adds, c. 4, 15. yjapis dfxaprlas. To the latter part of
this position I cannot assent. See the note supra,
4, 15. It is (I apprehend) meant, that as Christ ex
perimentally knows all the infirmities and liabilities
vol. vm. 2 F

434' HEBREWS, CHAP. V.
to temptation of our nature, so he is enabled and
fitted to act as our Judge.
4. Kai ou^ eauTco — 'Aapco'v. A new argument,
namely, that Christ may justly be accounted a High
Priest, though not of the tribe of Levi. Tip) de
notes any public office, whether civil or ecclesiasti
cal, and though applicable to the Priesthood in ge
neral, yet was especially so to the High Priesthood,
which among the Jews (as a remnant of antient the
ocracy) carried with it dignity and splendour almost
regal. Thus at the next verse the rifxr) is called 8o'|a.
(Rosenm.) 5, 6. outco- Kai — yeyeWTjKa ere. At 6 AaATjVay repeat
eSo'£ao-e from the preceding clause. It is observed
by Theophyl., that this is proved from the constant
language of Scripture ; as Joh. 8. dreo-TaAr^v 7rapd
tou irarpbs, Ka) air ifxaurou ouk eATjAu9a. Now Christ
did not act as those who snatch at honours, like
Korah and his conspirators. Christ's Pontifical
office, too, was far superior to that under the law,
inasmuch as he was appointed to it by the immediate
investment of heaven, in virtue of his relation to God
as Son ; and therefore was High Priest in a far more
elevated, nay even august sense ; as is proved and
illustrated from Ps. 2., and then from Ps. 110, 4,
where iepeuy is (as often) put for 'Apyiep. ; in which
case the term is used Kar' ifyyfv.
The KaTa ttjv rd^iv, as answering to the Hebrew
OTl 7J7, signifies Ka6a7reg, Kara ttjv opi'oTTjTa ; as
Mace. 9, 18". Now Christ is a High Priest like
Melchisedec ; therefore there was no need that he
Should be born of the tribe of Levi. This is further
urged infra, 6, 20. and c. f. The Apostle now ex
plains in what Jesus Christ, our High Priest, profits
Us. (Rosenm.) Having himself experienced the
weaknesses, trials, and tribulations of human nature,
he can have a fellow feeling with his brethren who
are exposed to the same trials. >
7. The Apostle (as Theodoret observes) proceeds
to show that our Lord, except sin, bore all the 7ra0Tj-

HEBREWS, CHAP. V. 435
ptTa of human nature. 'Ev Taiy Tj'p'paiy TTjy cragKoy
aurou, " at the time when he lived as a man among
men." 'Hp is often simply for time. The mention
of o-apKoy carries with it an adjunct notion of weak-,
ness and affliction. 'iKeryplas (on which see Ernesti)
is a stronger term than SeTjo-eiy, which is a general
one to denote entreaty of every kind. It usually
happens that the stronger term is introduced last;
of which the Commentators adduce examples. The
words fxerd KgaoyTjy 'icryupas Ka) SaKgu'cov are by some
thought to refer to the Passion, at which it is said,
eKTeve'o-Tepov irpoo-t)uyero. By others, to his exclama
tion on the cross. See Hildebr. de lacrymis , Christi
and Braun ad h. 1. Rosenm. rightly (I think) refers
it to both. The bavdrou is by Hyperius and Abresch
understood of thenar of death.
On the sense of etaaKovaBels vtrb rr)s evXajieias there has been
no little difference of opinion. This has partly arisen from the ex
tensive signification of evXaji. which often denotes reverentia,
pietus ; and so it has been taken by the antients and many moderns,
as Flaccius, Est., &c. So the Vulg. " pro sua reverentia," Compare
Joh. 9, 31. And dirb is often used in the sense of ob, pros, and per.
This interpretation, however, is scarcely permitted by the context,
and is liable to other objections : so that I prefer that of Ernesti,
Abr., Wets., Dindorf, and Rosenm., which indeed had been before
brought forward by Beza, Grot., and Hamm., and adopted by our
English Translators, and after them by Doddr. and Mackn., and
ably maintained by Whitby, namely, " ereptus et liberatus est ab eo
limore.'' This indeed is the proper, and not unfrequent, significa
tion of evXajieia. See Josh. 22, 24. and Acts 23, TO. And so
Diphil, cited by Beza; Bvnrbs iretpvKws pr) evXajiov reBr/Kevat. See
also a cloud of examples in Wets. Thus the elaaKovaBels will be a
vox praegnans, " signifying, " was heard, and delivered from :"
many examples of which from the Greek, Hebrew, and Latin are
adduced by Dind. and the authors referred to, Abr. compares Job
35. o>jn p«a 'JBD W M^l, " and he doth not so hear him as to
deliver him from the vehemence of his affliction." This interpreta
tion, too, is required by the context, as Cameron and others have
shown. Nor- is the sense, if properly explained and understood*,
liable to any objection. On which see Abr. and Wets.*
* Which latter Commentator observes :. " Vocavit evXapelav,
Xfaam, si de alio quam de filio Dei loqueretur, dixisset hkos, rapa-
-X^lv> beiXiav, dywy'tav. Hie metus, et preces, et precum exauditio
describuntur Matth. 26. 36 — 42.. Luc. 23, 41 — 45. Metus ille non
erat rov irvevparos, sed rrjs \pvxijs, ex natur&. humana et infirmb
¦corpore consequens." .._..'..¦>
2 F 2

436 HEBREWS, CHAP. V.
8. Ka'tirep <ov — uTraKQTjv. Many eminent modern
Commentators regard this verse as parenthetical, and
serving to restrict the sentiment couched in the pre
ceding. See Abr., Heinr., and Dindorf. KaiVep
dov utbs, " although he were a Son." "EfxaQev — uira-
kotjv. These words are not to be understood as im
porting that he needed to learn that obedience ; but
the meaning is, as the best moderns are agreed,
discere debuit, he had to learn ; and the words are to
be taken populariter. Thus, Dind. observes, when
we familiarly say, " men learn obedience," we only
mean, that they do not wish to obey, and yet at
length learn to do so. See Pise, in loc. Now the
obedience of Christ consisted in his accomplishment
Of all that the Father had enjoined, even to the suf
fering of death, for the expiation of the sins of men.
On the KaiVeg Dindorf remarks : " Vulgo pater
filium tractat amanter, nee cogit eum patiendo obe-
dire ; sed Deus filium tractat duriter, filium sibi ca-
rissimum." See Pierce and Storr. In the ep*0ev d<p'
tov eVaflev, Grot, and others observe, there is a paro
nomasia, and an allusion to the Greek proverb : ira-
hi\\xara, p*9Tjp*Ta. So Croesus in Herod. 1, 107- rd
tie fxoi ira§7)fxara. rd eovTa dyaqtcrra., \xa^i\fxara yevo'vee.
9. Kai TeAejcoSeiy — crcoTTjgiay aicovi'ou. The TeAeico-
Sely must be understood as the TeAeicoVai Sid 7ra9Tjpi-
rwv at 2, 10. The term is used sometimes in this
Epistle in the sense to be brought to, and to arrive at
the height of felicity and glory. This is not (as some
think) an agonistical allusion, but rather a sacerdotal
one ; though even that is not well established. In
deed it is unnecessary to suppose any at all.
A'jVjoy, which is a word of middle signification, here
simply signifies the cause, or author of (as dp^Tjyoy
T»jy ercoTTjpj'ay) ; in which sense it is often employed
in the best authors ; though in the later ones it is
more frequently used in malum partem. See the
examples adduced by Wets., Kypke, and Carpz.,
among which is Philo 2, 440. (speaking of Noah),
aiVioy craiTTjpiar. By obedience (u7raKououcnv auVto) is

HEBREWS, CHAP. V. 437
meant embracing his religion, and living suitably to
its precepts. The Commentators, however, think
there is an allusion to the obedience of Christ men
tioned at ver. 8. ; q. d. " as Christ obeyed his Father,
and was by him made Lord of all, so also we, if we
obey Christ, shall receive eternal salvation."
10. Trpoo-ayopeuQely uirb rou ®eou — MeA^JcreSeK: On
the sense of Trpoo-ay. interpreters are not agreed.
Some render it vocatus, appellatus, nominatus. And
this, Dind. thinks, is all that it signifies. Casaub.,
however, renders it salutatus ; and others, cognomi-
natus, proclamatus, constitutus, &c. And this will
easily appear to be the true sense, if we consider that,
according to antient, and indeed modern, usage, ap
pointment to any dignity or office is often made by
the sovereign not only in vesting the person with a
robe or ring, or other insignia of office, but by ad
dressing and saluting him by the name of the office
and dignity ; as, for instance, in conferring the ho
nour of knighthood.
The Apostle here (Rosenm. observes) returns to
the subject commenced at ver. 6., but soon again
makes a digression from it, extending to c. 7s 1-
11. irep) ou — aKoaTy. Ernesti well renders this:
"De quo nobis longa foret et difficilis intellectu
oratio, quoniam tardi estis." negi ou, i. e. the points
of similarity between the Priesthood of Melcbisedec
and Jesus Christ. At ?repi ou — Ao'yoy must be under
stood eo-Tj or e'o-Taj, " there is (or would be) much
more for me to say." Now ToAuy dv eiV) 6 Ao'yoy was a
frequent phrase, of which several examples are ad
duced by Abr. and Wets. Au<regp'veuToy is synony
mous with Suo-efoio-Toy and Soo-SjTj'yTjToy. So Artemid.
On (cited by Wets.) : oveipoi — itoikIaoi Ka) woAAoTy Su-
o-eppj'veuToj. The Ae'yeiv is for the passive supine ;
and it is by some thought to be pleonastic. Carpz.,
however, (from Chrys.) observes, that the Aeyeiv is
not to be understood simply, as if the difficulty were
in the doctrine itself, but only as it regards the He
brews. And this indeed is evident from, and seems

438 Hebrews, chap. V.
hinted at in the words following eVei vcoSpol yeyo'-
vaTe TaTy aKoaTy. With respect to the term vwHpbs
(whatever be its origin ; for of that the Etymologists
would do better to acknowledge ignorance than put
forth the absurdities they do), it signifies sluggish
and slow qf motion ; and, like many such words, was
applied to the mind, and used to denote dull, stupid,
&c. of which Wets, adduces copious examples. But
the Apostle, per exegesin, adds TaTy aKoaTy, which is
used often of the ears qf the understanding ; on
which signification see Schleus. Lex.
Here, Dindorf and Rosenm. observe, commences
a digression containing reproof and consolation, and
which extends to the end of the next chapter. It is
well remarked by Theophyl. : Me'AAcov eiy ttjv Sia<po-
pdv TT^y iepaxruvTjy KaSelvat rbv Ao'yov, irporegov auVoTy eVi-
rifxa, SeiKVuy oti Sid rb vrjirtwties aurwv rocraura rairetvd
' icpQey^aro, Ka) tco KaTa crdpKa "Aoyw evSieVpuJ/ev" Ei ydp
pj Tjcav dcrQevels, iraAai dv tcov u^TjAoTegcov ifj-vrjO-Qv)' Aid
ttjv ufxerepav ouv vcoSpei'av, (pTjcri, Socrepp'veuTo'y ecTiv 6
Aoyoy 6 irep) rou, irws icrrtv 6Xgio*Toy dpytepeus Kara ttjv
Ta£fiv MeAp/icreSeK- Kai Sioti ou cruvlere tipTy, tiid rouro
iyw KaAcoy eppveuo-ai ou Su'vapti. So to the Corinthians,
the Apostle says, he cannot "speak unto them as
unto spiritual, but as unto carnal, babes in Christ."
12. Kai ydp o<peiAovrey — tou 0eou. The Kai is by
some rendered etenim, or pra?cipue. But this is pre
carious ; and it is better to suppose a clause omitted,
to which the ydp refers, aud assign to Kai its usual
sense also, or even ; q. d. " (And such ye are) for
though ye ought, according to the time, to be
teacher," &c. This is, I conceive, the sense of
6<pelAovres, a kind of nominativus pendens, which is
best rendered by a verb and a conjunction. And so
(I find) Owen. Efvai SiSdo-KaAoi is put populariter
for to be able to teach. Aid tov p^go'vov is well ren
dered pro ratione temporis, &c. " considering the
time which ye have been learning the Christian reli
gion." Of this sense of Sid rbv ypovov examples are
adduced by Wets, and Munthe. And so the antients
invariably took it.

459
12. 7rotAiv yjpelav eyere too SiSdenceiv u'fxds, riva, &C.
The general sense is clear ; but there is some diffi
culty in exactly determining it ; and that hinges on
SiSdo-Keiv and Tjva, which latter word may, according
to the punctuation, be taken either with the precedr
ing, or with the following. Most prefer the latter-
mode, and subaud Tjva in the former clause (or else
p), or take.SjSdo-Keiv for SiSdo-Keo-Qai. I'he sense will
then be this : " teach you what are the first ele
ments." Others take the Tiva with the former clause,
cancelling the comma. This is sanctioned both
by the antient and the most eminent recent Inter
preters, as Arb., Pierce, J. Gronov., Mich., Heinr.,
Dindorf, and Rosenm., and (I think) rightly ; for
thus much harsh subaudition is avoided. As to p,
which Grot, supplies, it cannot be approved. Tiva
is more agreeable to the Apostle's modesty, and may
be rendered one, and either denote himself, or any
fit teacher.
12. TTjy dg^Tjy is a genitive for the cognate adjec
tive, the first. Xroiyela, elementa, principles, literally
some first principles to go upon (from o-Toi^eTv) in
order to develope the details of any art or science.
And the Christian religion itself, or rather the sys
tem of truths of which it consists, and which are
denoted by the Ao'yia tou 0eou (as 1 Pet. 4, 11.) may
be said to form a kind of science ; for which very
reason (and would that some who have a zeal, but
ou KaT iiriyvwcriv, would bear it in mind !) civilization
ought ever to precede evangelization.
12. Ka) yeyovare ypelav eyovres, literally, " and ye
became needing," i. e. such as td have need of. In
the yaAaKToy, Kai ou crrepeds Tgo<pTjy there is a metaphor
by which doctrine is compared to food, occurring
also in 1 Cor. 3. init. (where see the note) and 1 Pet.
,2, 2. and often in the Classical writers, from whom
.many examples are adduced by Carpz. and Wets.*
* ThusTheophr. de c. p. 3,16. bib Kai avrd arepeds rpoiprjs kXdr-
rovos belrai rd irvKvd. Lucian Lexiph. 23. Kara rbv rwv dBXnrwv
vojjoy h areppd <rot rpo(j>r) avvifins 'earw. Arrian Epict. 2, 17- ov
BeXets tfbr], i>s rd iraibia, atroyaXaKTta&ijvai, Kai airreaBai rpo<f>r\s.
crepewrkpas.

440 HEBREWS, CHAP. V.
And many passages of very similar sentiment are
adduced by both these Commentators from Philo.
STeped TpocJ>T)' properly signifies stiff, or solid,
food, called by Galen lo-^opov 3po5p«, as that of flesh
and grain in its most condensed form ; the contrary
to which was called 3pc5p* do-Qeveo-Tegov, i. e. vegeta
bles, including milk, &c. which is such, though
formed in the stomach of an animal, and is well opr
posed to the o-Tep. Tpo<pTj'.
13, 14. 7rdy ydp — KaKou.
At yaXaKros must be understood povov ; a very frequent ellipsis.
And perkxetv signifies, in a general way, to live upon, eat, &c.
There is here some obscurity, occasioned by a confusion of the phy
sical and metaphorical (or allegorical) senses, which, if kept apart,
would stand as follows : "Thus (as) every one who can live only on
milk is, in some sort, a babe, (so) every one who can profit only by
the first elements of the Gospel, is also a babe in knowledge, and is
aVetpos Xdyou biKaiwavvns." Such appears to be tbe simplest mode
of considering the passage, and the most effectual one of removing
the difficulties, at which the Commentators strangely stumble.
Here again the metaphor and sentiment are copiously illustrated by
Carpz. from Philo. One passage may suffice : p. IS8 e. kirel he
vnirlots pev earl ydXa rpoipr)' reXelois he rd eK irvpwv irkppara, Kat
xpvxvs yaXaKTwbets pev ay eiev rpoipal /caret rr)v irathiKr/v ijXiKiav —
reXet'at hk Kai dvhpdaiv evirpeirels — at i>(j>r}yr)aeis. Schoettg. ob
serves a similar metaphor of the Rabbins, who call learners svgentes,
sucklings ; which will bring to the minds of many of my readers
the interesting picture of their venerable Alma Mater Cantabr.
As to the passages which Carpzov. gravely adduces, to prove that
milk was, among the antients, a usual food for babes (elegantly, I
would observe, termed by Soph, vkas rpoiprjs), we may believe the
fact on the authority of less weighty vouchers. It may be well to
remark that milk has been, in all ages, recommended as a food fit
for all very aged persons, and all whose powers of digestion are too
weak to separate the nourishment from solid fare : and this the
Apostle seems to allude to in the words following.
On the force of Xdyou. hiKaioavvns there has been a variety of opi
nions. The most favourite one with the recent Interpreters is that
of Grot, (ably supported by Abr., Rosenm., Zach., and Dind.), that
it signifies veri nominis institutio (as justi nominis statura), i. e. in
struction and learning, such as it should be. But this is very harsh.
I am inclined to agree with the early moderns, as Beza and Owen,
and, Of the later Commentators, Pierce, L'Enfant, and Doddr., and
of the recent ones, Heinr., that it signifies the doctrine of justifica
tion by faith, which, it is probable, they, as well as the Galatian
Jewish Christians, had forgotten, or neglected. Storr thinks it sig
nifies the doctrine of .grace. But this is included in the other. In
deed, the antients, and, of the moderns, Jaspis, take it to denote
omnia suhlimiora et iolidiora in Chrhtologid.

HEBREWS, CHAP. V. VT. 441
The terms reXeiwv and oreped Tpatyn, and lZ,iv, are equally adapted
both to the natural and allegorical sense. TeXeios properly signifies
adult, of which sense examples may be seen in Schleus. Lex., to
which I add an apposite passage from Artemid. 1, 16, 1. p. SO.
aaBeveis yap etertv ot ev ydXaKrt iralbes' Kai pev (read pr)v) brj Kai
oi TeXeiot, Saav voaovvres rpotpr) pr) bvvwvrai XPV^0-1 — XP^VTau
The genitive in reXetW denotes fitness for. Aid rr)v k%v, " by habit
induced by long use and exercise." For k%iv signifies, properly, a
habit of body, and, metaphorically, a habit of mind, which supposes
use, custom, and exercise. Ta a'taBr/Tr/pta exbvrav, sub. opyava, i.e.
rr\v a'iaQnatv, as Rosenm. explains.* I should prefer rds aioBr)aeis ;
as in a fragment of jElian p. 1051. (Var. Hist. Gron.) By koXov
and ica/coO is meant, what is true and useful, and what is false and
pernicious. The whole sentence is thus elegantly paraphrased by
Jaspis: " Primis rel. Chr. rudimentis debetis imbui, non plenior et
altior, subtilior, sublimior, ac perfectior institutio in vos cadit j
ejusmodi institutionem et quaestiones illi modo concoquere pos-
sunt, qui multo usu ac diuturna consuetudine exerciti internum
sensum judiciumque discretivum tam bene subactum habent, et
idoneam consccu ti sunt animi facultatem, acrioresque sensus, ut apti
sint, ad vera a falsis discernenda, utilia a noxiis separanda, et honesta
ab inhonestis sejungenda." CHAP. VI.
Verse 1. hb — <pegco'p0a. Aio, wherefore. Jaspis
supplies, " lest I should put you to too great shame,
if I were to speak to you again of fundamental doc
trines, and that ye may not always remain the same
as I have described you, generally speaking, to be."
'A<J5evTey, letting go, leaving. Eiy ttjv TeAeioTTjTa cj>e-
pwfxeBa. The <pep. is explained, by most Commen
tators, se convertere. But this is somewhat flat ; and
the nature of the metaphor (which is a nautical one,
and used properly of a ship carried forward in full
sail) requires a more forcible sense, literally, " let us
drive at, hasten to :" which seems more worthy of
the Apostle, and agreeable to the context. Muchj
however, depends upon the interpretation of TeAeio'-
TTjTa, on which the modern Commentators are not
agreed. Grot, understands it of the interpretation of
* And he adds : " Quanquam et organa sensoria recte intelligere
potes. Sicut enim in homine externo lingua, .palatum, nares indi
cant, quae res bonae, quae malee sint, sic et homo interior sua habet
aiwdnfripca, per quae facile judicat, quid verum, quid falsum."

442 HEBREWS, CHAP. VI.
the figures of the Old Testament, which, by the dis
pensation of God, had all a bearing on the Gospel,
and thither tended. Carpzov. and Dindorf under
stand it of the «ro<$)i'av e'v po-TTjpj'a, 1 Cor. 2, 6 & 7->
or of Christ's priesthood, like that of Melchisedec.
Others adopt other interpretations. After all, I
cannot but think, with the antient and some early
moderns, and also Schleus., that the TeA. denotes the
same with the Ao'yoy ti'tKatos at 5, 13., where see the
note. 1. pj iraAtv SepAiov KaTa/3aAAo'pvoi — 0eov.
In the interpretation of these words the recent Commeniatorsrun
into marvellous diversities of speculation. I shall detail the simplest
(and perhaps truest) interpretation, namely, that of Chrvs. and
Theophyl,: rovriari, pr) irdXiv k^dpxvs rotavra iroiovvres, oia kirot-
e'tre birrjviKa kpeXXere jiairTiieaBaC o'tov rr\v dirb yeKpwv epywv pe-
ravoiay, rovrkari, rf/y airorayriv Ttov epywv rov Sarara. 'O yap
irpoaepxopevos rw Xptorji, irpohrjXov brt peravowv krrl rw irporkpw
Kat hoypart Kai j>iw, ovrw irpoaetatv' el pr) ydp Karayvw rou irpo-
repov, irws rov hevrepov a\perai ; bib kirdyei, Kai iriarews ; tiri &e$.
Now the elementary observances of our religion are considered as a
foundation , on which the more recondite and difficult doctrines are
to be built : an architectural metaphor. In which view Carpzov.
cites Philo 1187. apxr/v jiaXXopevos wairep BepkXtov, and elsewhere.
And Dind. compares Ephr. Syr. T. 2, 74. jiaXe'iv KaXds dpxds.
Abr. and Dind., however, observe, that the enumeration of impor
tant doctrines subjoined is not to be considered as complete; since
others, not here mentioned (as in similar enumerations at 1 Cor.
15, 3 & 4. 1 Thess, 1, 9 & 10. Tit. 2, 1 1—14.), are reckoned ev ro'ts
irpwrols : and, indeed, such a certain and definite enumeration of
the initiatory and elementary doctrines of Christianity is no where
to be found in Scripture. And further, that cara/3. peravoias can
not mean lay a foundation for repentance, but lay a foundation quod
constat arliculi de emendatione." See the excellent note of Ernesti.
With respect to the veKpd epya, all are agreed that they mean evil
jieeds, as being veKpd, i.e. bringing misery, viz. spiritual death. So
Philo p. 60. (cited by Carpzov.) 6 be xjsvxns Bdvaros, aperfjs pev
{j>66pa kan, KUKtas he dvdXi^ts. See Rom. 7, 10. And Rosenm.
obsery.es that so Symmachus interprets the denunciation at Gen. 2,
1~. Bvnrbs ean, Abr. compares Acts 14, 5. & 3, 26. And Gatak.
Adv. c. 31. had observed that peravoelv dirb rivos is a phrasis prag-
nans. On the subject itself see Braun.
By iriarts kirl Qebv is meant faith in God as He is revealed to us
in the Gospel of Christ, in whom the promises of a Messiah were
fulfilled. See Abr., Carpz , and Rosenm.
2. 3a7rrio-pov SiSa^y, &c. The 6itiayj)S is pleo
nastic. On 0a7rTio-pov the Commentators are not

HEBREWS, CHAP. Vt. 443
agreed. Ernesti thinks it is the plural for the sin
gular ; as oupavwv and o'lKTippov elsewhere. Which,
Dindorf says, may be true : but asks whence the
plural? Grot., Braun., and others, think the plural
has reference to its two-fold nature, internal and
external. See also Lord Barrington. Rosenm. ex
plains it of the many spiritual washings prescribed by
the law, both for purposes of cleanliness and reli
gion, especially the baptism of proselytes, to which
Christ's baptism bore some resemblance. Now to
know the difference between these was the first foun
dation of Christ's religion. Others, as Limborch
and Dindorf, think there is reference to the baptism
of John (and perhaps of proselytes), as compared
with that of Christ. I must confess that I see no
ground on which to form any decided opinion.
The eVioecrecoy yeipwv involves less difficulty, for,
with the exception of some who refer it to the Jewish
yetpoQeo-la at the day of expiation, the best Commen
tators, antient and modern, are agreed that it must
have reference to the laying on of hands, which, in
that age, accompanied baptism,* as a symbol of the
spiritual gifts vouchsafed to many of the primitive
Christians. And so, at ver. 4., there is mention made
tcov fxerbywv yevvrfievrwv irveufxaros dylou.
The dvao-Tao-ecoy veKpcov is by some, as Gerhard,
Sclater, Estius, and Rosen m., understood of the
resurrection only of the just, and therefore to hap
piness. But this is a very groundless fancy. It is
surprising that none of the more recent Commenta
tors should have seen that it is refuted, and the com
mon interpretation placed beyond doubt by the
* On which Jaspis remarks : " Rhus antiquissimus, Gen. 48, 14.
Num.27. 18 seqq. 2 Reg. 5, 11. primis rel. chr. doctoribus usiia-
tissimus, vel ad morbos sanandos, Marc. 16, 8. Act. 9, 12 & 17- vel
ad homines novo muneri inaugurandos (ut idem esset ac xeiporove~tt;
Act. 13,23.), Act. 6,6. 8, 17 & 18. 1 Tim. 4, 14. 2 Tim. 1, 6. vel
ad eximenda peccata, vel ad impertienda dona ilia plane singularia
seu irvevpa ayiov conterendum in Christianos. Act. 8, 17- 19,6.
Quare in veteri ecclesia manuum impositio cum baptismi ritu con-
junctafuit."

444 HEBREWS, CHAP. VI.
words of the Apostle himself in his speech before
Felix, Acts 24, 15., where, in a confession of his
faith, he says : eAiriha eywv — dvdo-Tacriv p'AAeiv ecrecr-
6aJ veKpwv, SiKaicov Te Kai dSiKcov.
3. Kai touto jroiTjeropv, edvirep eirirpeirj) o 0eoy. The
antients (see Theophyl.) and most eminent moderns,
are agreed that these words have reference to the
eVi ttjv TeAeio'TTjTa cpepwfxeQa of ver. 1., and signify:
" And now, with God's permission and help, we pro
ceed to this explanation of the more sublime doc
trines of the Gospel, especially as they regard the
Old Testament, and its accommodation to Christ, or
the comparison of the history and economy of the
old covenant with those of the new." Jaspis para
phrases thus : " Vos in ipsa allegoriarum adyta in-
troducam, fusius delegam, quid ex tota V. T. ceco-
nomia ad Christum accommodari possit, ut hujus per-
sonas summa dignitas inde eluceat, ac prasstantia et
salubritas ejus operis inde intelligatur." As to the
interpretation of Grot, and Hamm., as detailed by
Whitby, it is utterly inadmissible. Theophyl. rightly
observes on the idvirep iirirqeirj) 6 ©eo'y, that the
Apostle says this, not as though God would not per
mit this, but as being accustomed to use such for
mulas of dependance on Divine Providence.
4,5,6. These verses are closely united : but their connection with
the preceding is not easy of determination. Perhaps the .mode of
tracing it proposed by Heinrich may be the best : " Neque enith
tam facile est negotium, iterum tradere et commendare alicui ea
quae jam respicit." Rosenm. thinks the Apostle means to say that
his business is not with apostates, such as there were then among
the Jews (see 10, 26.), nor would he, for their sakes, repeat the
first elements of religion, presuming that would be in vain ; for it
cannot be that such men should be reformed, being like bad ground,
on which whatever is sown, is thrown away." This view (nearly
that taken by Ernesti) is approved by Dind.
By dbwarbv, all the best Commentators are agreed, is meant,
not physical, but moral impossibility, or rather, by a popular hyper
bole, extreme difficulty. And so, Dind. remarks, it is rendered in
the Old Vulg. difficile. And so Theophyl. explains it of such a
degree of difficulty as to cause just despair. And this sense perquam
difficile et prope modum impossibile, I have often met with in the
Classical writers. Thus the disputes on this expression between
the Calvinists, Lutherans, Arminians, &c. prove mere logomachies.

HEBREWS, CHAP. VI. 445
$wrtaBkvras, " fully instructed, imbued with Gospel truths." A
metaphor occurring in 2 Cor. 4, 46., &c. This signification Dind.
has learnedly, but needlessly, discussed ; since no one can doubt
Or hesitate about it. It is a more interesting question whether the
word is to be understood of baptism. So the antients seem invariably
to have taken it. Hence the primitive Fathers frequently use (pwriSw
and its derivatives. This interpretation has, however, been objected to
by most modern Commentators. The chief arguments they use are,
that here, and in the parallel passage of 10, 26. <j>wrl£ea8ai signifies
Xafielv rr)v eiriyvwatv rrjs aXvBeias ; that it much lowers the dig
nity of the sentiment ; and that there was no reason why any ex
press mention should be made of baptism ; since those who are
here adverted to may be supposed to have been already baptized ;
nor could the benefits spoken of accrue to others. But these seem
not very forcible arguments. And I should be inclined, with
Whitby, to prefer the antient interpretation. But, in order to re
concile the antient and modern opinions, we should bear in mind
the peculiar dispensation of the Gospel under which Christians of
that age lived, and which would authorize that to be then said of
baptism which could not be said of it in any other age. It is strange
the Commentators should not have thought of this, which will best
account for the peroxovs irveitparos ayiov. Other modes of recon
ciling the discrepancy may be seen in Est., Hyper., Limb., and
Doddr. But they seem precarious.
Tevaapkvovs rrjs bwpeas rrjs kirovpavtov, enjoyed. A metaphor
not uncommon in the Classical writers, especially in the figurative
writings of Philo. See Carpz. The irvevparos may be (as it is by
many) understood of the ordinary influences of the Holy Spirit ;
but it here seems far more natural to understand it of the extraor
dinary ones (see Grot.) which were supposed to follow, and often
did follow, baptism. See Abr. The KaXbv pfjpa Geou is commonly
explained the Gospel covenant, and the promises of resurrection, and
eternal happiness. Theodoret explains virdaxeatv rwv dyaBwv.
And so Abr. Other interpretations are proposed by Pierce, Em.,
Mich., and Carpz. ingenious, but precarious; and indeed so flex
ible is the term, that to fully determine its meaning is very difficult.
But I prefer the first mentioned interpretation, i. e. the Gospel,
Christ's religion, which is supported by the authority of all the
antients and, of the moderns, by Wets., Rosenm., Heinr., and
Dind., who compare the Hebr. am nan in Jer. 29, 10. 33, 14. This
construction, with the accusative instead of the genitive, is some
times found in the Classical writers.
Awdpets re pkXXovros a'twvos. Here again the sense is dubious;
and hence various are the interpretations that have been proposed
(which see in Dind.). Some antients and early moderns, and, of
the recent ones, Storr, interpret this of the miraculous evepyiipara
of the primitive Christians ; and they take peXX. alwvos of the
times of the Messiah. Others suppose the words to mean, what the
Gospel can effect in making us happy. Rosenm- renders, " had a
foretaste of the benefit of eternal life." All these, and some other

446 HEBREWS, CHAP. VI,
interpretations, yield a good sense, but are liable to various objec
tions. One thing seems certain, that p,eXX. alwvns must be under
stood of the future world, or eternal life. I would therefore con
jecture that this may mean *' the powerful supports of eternal life,''
i. e. of the Gospel which reveals it.
Kat irapaireaovras — 7rapahetypariSoyras. The term irapairiir-
reiv signifies properly to fall aside, and, like the Hebr. bsi and hya,
is sometimes used (as here) of falling away from religious faith and
profession. Abresch compares 2 Chron. 29, 19., where ^na is
rendered ev rfj diroaraaia. And in Suidas Adam is called b irapa-
ireawv. And in Polyb. we have wapaireawy rrjs a^XrjBeias. In iraXiv
dvaKaivl$etv there is what appeals a pleonasm ; though such are
not unusual in antient and modern languages (and examples are
adduced by Abresch) ; indeed they sometimes, as here, tend to
strengthen the sense. With respect to the dvaKaivi£eiv, this term
is found in the later writers ; as Joseph,, Philo, and Appian ; and
Sometimes signifies to thoroughly repair, as used of houses, or gar
ments, and has occasionally a metaphorical sense. The critics,
however, are not agreed whether wo are to here subaud eavrovs
(as does Carpz.), or take it for dvaKatvUeoBai; as does Abr., on-.
derstanding the Apostle himself, or some other teadier. And Abr.
thinks this -may be done, even though the active sense be retained.
It should seem, however; to be a matter of indifference whether the
active, or the passive sense be adopted, so that no improper stress be
laid upon the pronoun; for it seems to be a reflected verb. As to
the els peravolav, there is no occasion to take eis in the unusual
sense of hid, but regard the verb dvaKatviSetv, as a vox praegnans,
importing reform and come to repentance.
The next words assign another reason why it is most difficult for
them to come to reformation, seeing that they have crucified, &c.
(ai/aaraupoJ/jras being for a verb and conjunction.) The best mo
dern critics are agreed that the ctva has no force ; and they adduce
many examples of such a use. And certainly, from the very nature
of the signification of this verb, that may very well be admitted.
They have shewn by examples, that neither in this verb nor in dva-
aKeXtriSeiv has the dva any force. The common opinion seems to
have arisen from a well meant, but mistaken, piety, as if to place
such aposiacy in the very worst light. The eavrols signifies quan
tum in se ; for (as Grot, observes) they are said to do -what they-
approve. Morus renders, "to their detriment." TlapaheiypariS,eiv
signifies to make an example of any one, by bringing him to
punishment, and thereby to shame; and sometimes means no more
than vjipiSeiv. It was, however, often associated with verbs denot
ing public punishment, as here ; and this is all that need be attended
1o The sense is unnecessarily refined on by the critics. See,
however, Dind. It is rightly observed by Rosenm., that apostates,
and not evil living Christians, are here meant. And it may be added,
that apostates, by their desertion of the faith, represented the cru
cifixion as just, and therefore did thus especially put the Son of God
to open shame.

HEBREWS, CHAP. VI.' 447
7, S.-yr) — dirb rou ®eou. The Apostle now depicts;
by a, beautiful image, the condition of those who, en-^
joying the exuberanceof Christian doctrine, apply this
blessing to a good use ; as contrasted with those who
put it to a bad one. By this the extreme difficulty
of conversion in apostacy is placed in a yet stronger
light. (Dind.) The apodosis is here omitted ; since
the application is obvious.
Of this figurative sense of Tn'veiv and irlirreiv the
philologists adduce numerous examples ; and I have
myself collected several: but it is unnecessary to in
troduce any, since such a figure is common even in
modern languages. BoTavTj, like the Hebr. MUTT
(See Schleus. Lex.) denotes all the fruits of the
earth, both grass and corn. EuSctov, properly fitted,
or fit ; also beneficial and useful. recopyeirai is
well rendered, by whom it is dressed; having re
ference both to grazing and agriculture. Thus our
term husbandman has reference to both. MeTaAap
3dvei euAoylas a. ir. ®., "enjoys God's blessing in a
plentiful produce." So 2 Cor. 9, 6. " the smell of
a field which the Lord hath blessed." This is the
usual language both of the Old and New Testament,
by which is inculcated the dependance of human
labour on Divine aid and blessing. MeTaAap3dve?
eo'Abyj'ay is an elegant term for eo'Aoyeirai. The ap
plication is obvious, on which see Chrys., Theophyl.,
and others. But it must not be traced too minutely.
'EKtpipoutra. This is simply a variation of expres
sion for TiKToocra. 'ASoKipy, rejectanea. The sense
of the whole clause may be thus expressed : " is
held despicable, and almost abandoned with a curse
(for with that such abandonment is usually accom
panied), and whose end (if it be converted to use)
is to be burnt." 'ASoKipy is used of whatever is
rejectaneous, whether money that will not pass, or,
in a general way, what men (as we say) would not
have as a gift. The iyyus is usually rendered pro-
pediem, and taken of time. But I prefer the version
of others, " execrationi affmis," or Anglice, "is almost

448 HEBREWS, CHAP. VI.
ready to be abandoned with a curse ;" or, as- others
explain, " is called accursed ;" a name given some
times to barren fields by the antients. At Tjy to
TeAoy eiy Kaucnv, the simplest ellipsis is ecm. And
the Commentators in the eiy Kaucnv notice a Hebraism,
like V1W. So Is. 44, 15. iva tj dvflgcoVoiy eiy Kaucnv.
The eiy Kaucnv, stands for the infinitive passive. The
burning, of course, applies, as Rosenm. says, not to
the land, but what grows upon it. Yet it is absurd
to extend it, as he does, to the farm-AoM.se and trees;
for however weary a husbandman might be of the
expense, it would do no good to burn his house and
the timber. But indeed the house is out of the
question ; and as to trees, such land seldom pro
duces any. The burning here spoken of has refer
ence to what grows on the land, as bushes, thorns,
thistles and weeds, which, when burnt up by the
roots, leave the soil clear, and manure it for a better
produce. The application is obvious; but must be
traced with caution and judgment.
9. ireirelo-fxeQa — crcoTTjpi'ay. The Apostle now (as
often) tempers severity with mildness, and uses
language expressive of hope in them : for consider
ing what precedes, ireireio-fxat can import no more
than a good hope; and such is the popular use of
this and similar words in all languages. 'Tpov, too,
does not necessarily imply all without exception. So
Theophyl : <pr)crtv ouv, oti auy coy KdreyvwKws ufxwv,
raura Aeyw, ouSe co'y vop'^cov ufxas aKavhcov irArjpets, aAAa
SeSoiKcoy i'va pj touto yeVTjTai.
On the iyffxeva <rwrr)plas the Commentators run
into strange diversities ; some regarding the iyffxeva.
as pleonastic ; others taking the crwr. of temporal
deliverance. But the former is unsupported by the
usage of Scripture, and of the Apostle ; and the
latter is at variance with the context. Others again,
as Schleus., take the Ta iyffxeva to denote constancy,
perseverance. But this is so harsh as to deserve no
attention. The o-cot. must denote salvation ; and it
is strange the Commentators should not have seen

HEBREWS, CHAP. VI. 449
that the iyffxeva is an expression suited to the deli
cacy of the Apostle, and the uncertainty which he
felt respecting their future conduct. His meaning
is, that he (hopes and) trusts he shall see in them at
least actions which are connected with salvation, as
leading to those higher advances in religion and
virtue which immediately tend to it.
E'i ydp ourw AaAoupv is a formula mitigandi of
frequent occurrence.
10. ouydgd'SiKoy — dyaTTTjy. The Apostle now ad
verts to the cause for that hope and trust, namely, as
seated in the support of God, the author of constancy
and every other good work.
The koitou is omitted in a few MSS. and Versions ;
and thrown out of the text by the recent Editors ;
but (I think) on insufficient grounds. The MSS. in
question are such as have passed through the hands
of the corrector, and the emendation here arose from
over nicety. But though the koitou has somewhat of
inelegance, yet it strengthens the sense ; and though
the Critics think it has been introduced from 1 Thess.
1, 3., yet it were strange that it should have crept
into nearly all the MSS. Indeed the koVoo must be
retained ; and its genuineness is defended by Dind.
The dSiKoy is used with reference to the conde
scension and benignity of God towards men. See
Ernesti. On the hendiadis in rou egyou upov, Kaj too
koitou TTjy dya7TT]y, I would compare Soph. Aj. 536.,
iirj; veer' epyov Ka) irpovoiav, tjv eo'oo" Eurip. Phcen. 189.,
cpbjdos, e'i iretcrw — fxbyfj'ou Se ^dpiv TTjvSe eViScoVco. It is
remarked by Rosenm.; " Justitia? est implere pro
missa, quare Deus injustus aliquo modo dici posset,
si non staret promissis. Obliviscitur autem,. qui non
remuneratur." Ely to ovopc aoVou, " towards him,
in his cause and for his sake." AtaKovew is here (as
often) used of all those offices of humanity, hospi
tality, and kindness active and passive, by which the
wants of Christian brethren are supplied, and their
comfort promoted.
vol. vm. . 2 G

450 HEBREWS, CHAP. VI.
11. eirtQufxoufxev — TeAooy. We have here only to
remark, that tj' irAripocpopla T*jy eAirltios is used (like the
same phrase at 10, 2., and irATjpocpopia TTjy cruveVecoy at
Col. 2, 2.) to denote spes certissima, " in order to
your having a firm and sure hope unto the end."
12. i'va fxr] — eVayyeAiay, " That ye be not (as
hitherto) dull and remiss (in that firmness of hope),
but be imitators of those who, through faith and con
stancy, have attained the promises." MaKpoQop'a,
" constancy and patient endurance ;" as Col. 1, 11.,
where see the note. KATjpovopuvTeov. Participle Im
perfect. The word here (as often) signifies to obtain.
'EirayyeAlas, " the benefits promised."
13. tco ydg 'Aftpadfx — KaS' eaurou. By the iiray-
yeiAdpvoy the Apostle means what is mentioned at
ver. 14. ; and he takes occasion, from the promise
to Abraham, to speak of the firmness of the Divine
will and purpose, which he illustrates from an oath.
Philo, too (referring to Gen. 22, 16 & 17.), says, only
" sware by himself." (Rosenm.)
14. Aeyav — 7tAtj9ovco ere. The t] pjv is a common
formula jurandi, both in the Scriptural and the Clas
sical writers. The passage here adverted to is from
Gen. 22, 17., Sept., except that for ttat)6uvw ere, there
is ttAtjQuvco rb rrirepfxa crou. The ce, however, may very
well include the crirepfxa, or posterity. The use of the
verb and Participle has usually (as here) an emphatic
and intensive force.
15. Kaj oDVeo — eVayyeAiay, " And thus (by this
constancy of faith) he obtained the promised bene
fits, both temporal, (in a numerous offspring) and
eternal, (in the admission to that salvation he looked
forward to)." See Hebr. 11, 10. This, Dind. ob-
observes, must show us, that we may very well confide
in God's promises, though we may not comprehend
the mode in which he will perform them.
16. dvflpco7Toj pv ydp Kard rou pj'^ovoy opooueri.
The connection is here obscure, and hence various
have been the modes of tracing it, for which I must
refer the reader to Dind. and Rosenm. By the tou

HEBREWS, CHAP. VI. 451
pi^ovoy is supposed to be meant God. The con
struction is thus laid down by Rosenm. : Kaj 6 opKoy
eiy @e$aieocriv (sc. irpocrQeros s. irpocrriQefxevos) etrtiv au^
rots ?regay 7rdo-Tjy dvTiAoyi'ay. He takes the Kaj in the
Sense ut ; and explains avn/Xoyla cogitatio in contra-
rium, or dubitatio ; as 75 7- Yet I prefer the com
mon interpretation, contradiction, or strife. Theoph.
well explains thus : e'K too ogKou Ao'eTai Trdtrrjs dvTiAo-
yj'ay dp£icr3Tj'TT)eriy Kai ydp AeyoVTai pv TroAAa, Kai dvi-
AeyovTai e|f iKarlpou ppouy, b Se opKoy TeAeuTaToy eVeicneov
Kai £ie0aj'cov, rd dfx$i$0Aa Auei irdvra. I would com
pare Liban. Or. 97 b-j ro T^v dpj)ier|3TjTTjo-ipov irepas'
and 190, a.
17- e'v w irepio-croreqov — opKw. The ev w is plainly
for Sid tooto wherefore. So Theophyl. explains it titb.
And he adds : eVeiS^ Kai ToTy dvSgcoVoiy 6 opKoy irdo-av
tt'io-tiv iiricpipet, Sid tooto ko.) 6 ©eoy bpueriv. The
general sense is what Hardy (from the early
moderns) lays down ; q. d. " Though a simple
promise of blessing would have sufficed, yet God, ex
abundanti, interposed an oath." So Theophyl. ob
serves, that the Almighty sware by himself, in order
to abundantly assure us that he will unalterably
keep, and certainly perform, all that He promises.
God's sweaiing was, therefore, from condescension
to human infirmity. 'Epo-j'Teucrev o'pKco, literally,
" he interposed with an oath," i. e. as the Vulg. well
renders interposuit jusjurandum. I would here
compare Soph. Electr. 47 •
18. iva Sjd Soo — i/Xirltios. By the two immutable
things the best Commentators, antient and modern,
understand the promise of God, of itself immuta
ble (See Rom. 11, 29.)» and the oath of God, added
in condescension to human infirmity. *eucras-9aj,
fidem fallere. Rosenm. observes, " improprie dici
tur \J/eo'Seer0aj, Cujus verbis aliquis fallitur, ideo quod
ea intelligit." The promise and Oath were both so
plain as to admit of no mistake. "Iva has here the
eventual sense. The ira.paKAt)triv is by some antients
and moderns explained adhortationem. But the
2g2

452 HEBREWS, CHAP. VI.
common rendering, consolation, is far more suitable
to the words following. At the KaTacpoyoWey Com
mentators stumble. But it is only necessary to con
sider this as two clauses blended into one, i. e. " to
take refuge in any hoped for place of security that
lies before us," and " to cling to it." Rosenm. sup
plies 7rpoy, or eiy rb. The metaphor in KpaTTjtrai is
(as the Commentators remark) a nautical one, like
that in the next verse, and signifies, to lay hold of
and cling to any thing, as a drowning mariner does
to a rope. It is here well remarked by Rosenm.,
that the oath of God to Christians, here meant, is to
be sought in the example of Abraham, proposed for
our instruction. Whence we may learn, that God,
if He wishes, or intends any thing or promise, does
it animo serio. "Now God has promised many things
to us Christians. Therefore, our hope is as certain
as if God had confirmed the promise by an oath."
Perhaps, too, there is a reference to what is said at
7, 21. For, while God promised to Christ the
Priesthood by an oath, He promised to us the eter
nal salvation to be attained by this our High Priest.
19, 20. tjv cog eyofxev — Karairerdo-fxaTos. The tj and
eicrepj£op'vTjv, are by some referred to irapdKA7)o-iv : by
others, to iAirltia ; which mode of interpretation is
adopted by the antients, and the most eminent
moderns. The eyofxev is well explained, by Abr. and
Dind., Ka.reyofj.ev, keep hold of; citing from an
anonymous writer, ap. Chrys. : Kareyetv ttjv dyKupav
rou irveufxaros. With respect to the metaphor, nothing
is more frequent among the Classical writers, from
whom examples are adduced by Palairet, Kypke,
and Wets., to which I add Aristoph. Eg. 1244.,
iEschyl, Ag. 488., Eurip. H. F. 105., Artemid. On.
2, 23., Heliod. 2, 199 & 172. From this, however,
it must not be inferred that St. Paul had read the
Greek Classics, for the expression seems to have
been proverbial (See Erasm. Adag.) ; as ev Treio-Tj
KagSi'av TTjpeTv (See Blomf. on iEschyl. Pers. 68.)';
and even on coins hope was sometimes represented

HEBREWS, CHAP. VI. 453
under the symbol of an anchor. So Appian, 1, 620.,
ei7fe?v do-ehaAeiay ttjv dyKupav elvai erup3oAov. By hope,
is meant, " the mind fraught with hope."
Kai e'icrepyofxevr)v is best rendered by a verb and
relative, "and which entereth," &c. The Kara-
Treracrfxa was the thick veil, or curtain, which sepa
rated the Sanctum from the Sanctum Sanctorum;
though there is reason (from the Old Testament,
Josephus, and Philo) to suppose that there were two
veils placed nearly together, of which, the one
turned towards the Sanctum Sanctorum was called
the Karairerao-fxa ; the other, towards the Sanctum,
the KaAufXfxa. See Philo, 667, c. and the other
authors cited by Dind. Thus, " to enter into this
inner curtain," signifies, to enter the place it separates
from the rest of the temple, i. e. the Sanctum Sanc
torum, by which is here plainly meant heaven, ;. as 8,
2., and 9, 11. ; a typical sense also found in Philo
and Josephus, the former of whom, 291, has eiy to
io-corepov Karairerao-fj.a. And so Carpz. and Braun.
The force of the whole expression is well illustrated
by Theophyl. Thus : Aeyei oti Kai i]yofxevr)v aurd ttj
iAirltit. Aottj ydp eicreAQoucra evSov rou o'jpavou, eiroii)-
erev Tj'fjiay tj'Stj eivai e'v T0?y iirayy eApvoiy, Kav en Karw
wfxev, Kav fxf)irw eAa/3opv. TocraoTTjv 'iyet ttjv 'tcryuv tj
eAiris, wcrre rous iirtyeious ouoavtous iroieiv.
20. otto-j 7rgo'8popy — aicova, " whither our precursor,
forerunner," &c.
On wpokbopos Dindorf has a learned note, which he concludes by
observing that elafjXBev irpohpopov is a mere periphrasis for elarjX-
Bev irpb r/pwv ; as irpohpopos ifXOe is for irpofjXBe in ./Eschyl. 1'heb.
217- But to this I must demur. The usage of a Poet will prove
nothing : and irporjXde must there mean prtevertit ; as it is rendered
by Bp. Blomfield. Though that is nothing to our present purpose.
And as to Charit. 8, 6. (cited by Dind.) .where ships which have
arrived first of a fleet, are called irpohpopoi (to which may be added
Eurip. Andr. 854., irpwrotrXoiis irXdra), such passages are inapposite,
since the context here requires something more. The word irpohpa-
peiv, as Carpz. remarks, is often used of running forward, to deliver
a message, make preparation, &c. And, he might have added, that
in- this very sense the word occurs in Eurip. Iph. Aul. 424. 'Ey&> hk
irpohpopos, arjs irapaaKevrjs xaplv, vkw. Now this use of irpohpo
pos (as the antien-ts and best moderns have seen) is here very

454 HEBREWS, CHAP. VI. VII.
applicable. A irpbbpopos, (Theophyl. observes,) supposes some ta
follow him, and in no long time. It supposes, too, the possibility
of entering being ascertained, and preparation made for those that
follow. The best Commentary on this passage is Joh. 14, 2., " 1 go
to prepare a place for you. And if I go and prepare a place for you,
I will come again, and receive you unto myself, that where I am,
there ye may be also" And so Carpz., who has here best seen the
sense. As to the explanation of Mich, and Rosenm., principatus,
that Is a too great lowering of the sense; and though they compare
2, 10., apxnybs rrjs awrnpias, yet that passage is not to the purpose;
for it has been proved that the sense there is not captain of our sal
vation, but author of our salvation. Hence it is clear that
U7rep vpwv was used car' kire'L'nynatv, and must mean, " on our
behalf, for our sakes and benefit, by the preparation made, through
his intercession for us with the Father, &c." See Chrys. and Theo
phyl.

CHAP. VII.
After a long digression, the Apostle returns to
his subject, and explains the passage of Ps. 110, 4.,
which he had brought forward, supra, 5, 6 h 10. ;
and after removing tbe doubt which might seem to
hinder him from treating of the sublime doctrines of
the allegories and types of Christ, he especially
labours to convince them of the authority, preroga
tives, and exalted Priesthood of Melchisedec. (Dind,,
Rosenm., and Jaspis). In this Chapter is contained
a type of Melchisedec, accommodated to Christ. It
consists of two parts. 1st., From 1 — 10., the type is
described and explained ; first, his Priesthood, simply
1 — 3., and then its excellence, 4< — 10. 2dly., From
11 fin. the type is transferred to Christ, and the
superiority of his priesthood over Aaron's is demon
strated. Verse 1. ouTcoy ydg o MeA^iereSeK, &c. The ydg,
as Pierce and others have seen, is resumptive, and
has reference to 5, 10. It is plain that the verb to
ouTcoyo MeA^iereSe'K is not (as some fancy) ecrri under
stood, but fxevei at ver. 3. On the story of Melchise
dec and Abraham, as here referred to, see Gen. 14,
18. Some, indeed, have doubted whether such a

HEBREWS, CHAP. VII. 455
person did really exist, and, consequently, whether
this be a proper name. But that notion has been
discountenanced by almost every judicious Conn
mentator. It is justly remarked by Ernesti, that
"Historical narrations (such as this) are not to be
taken allegorically, but in their plain grammatical
sense ; otherwise the Scripture would become mere
wax, to be moulded any way." This, therefore, is a
proper name, and of the same form with Adonizedec
and others. Now Melchisedec was (according to
the most antient custom) at once King and Priest.
A full account of him may be seen in Carpz. Appa-
rat. Antig, Sacr. Cod. 1, 4., p. 52., and Dind.*
On the region meant by Salem Commentators are
little agreed. That it is the same with Jerusalem,
was the opinion of Josephus and almost all the an
tients. And so most moderns, especially Reland,
and recently Michaelis. Others, however, as Carpz.,
Heinr., and Dindorf, think it was not Jerusalem.
Carpzov. and Rosenm. say it was occupied by the
Jebusees, or was the capital of that region, not far
from the plain which was first called the valley of
Siddem, and afterwards the Dead Sea, where Sodom
and Gomorrah, Adar and Zeboim, were situated,
which city (Salem) being, in after times, perhaps
destroyed, ceased to exist, or took another name.
See Whitby and Mackn.
1 . o p-ovaVTTjeray 'A0padj* uirotrrpic\>ovri dirb rrjs K07rr]s
* The latter distributes the opinions into two classes, 1st, That of
those who supposed him to be a Divine being, 2dly, a created one.
The former was maintained by some antient fanatics, as the Hiera-
critae, Melchisedeciani, and Ambrose ; nay, even some moderns, as
Molinaeus, Gaillard, Hottinger, Starck, &c. 2nd,, That of some (as
Origen and Didymus) who supposed him to be an Angel. Most
Commentators, however, suppose him to have been a* man. Some
say Enoch ; others, Shem ; others, Job. All which opinions are
evidently open to objection. The best founded seems to be that of
Carpz., and most judicious moderns (and also Josephus) that he was
a principal person among the Canaanites and the posterity of Noah»
and eminent for his holiness and justice ; and, therefore, discharged
the Priestly as well as regal functions among the people.

456 HEBREWS, CHAP. VII.
tcov $acriAecov, Kai euAoyTj'cray auVov. The K0?TTjy may
mean cutting in pieces, slaughter : but as KoVteiv
often signifies no more than to beat, i. e. to defeat,
so kottt) perhaps here merely mean defeat. I would
refer to an important passage in Joseph. 1292, 28.
The euAo'yTjeray aurbv most recent Commentators take
to mean no more than congratulated him. And
Schleus. adduces as examples of this signification
Luke 2, 34. and Tob. 9, 6. But neither of these
passages will prove it. The latter is not to the pur
pose ; and in the former the word may well admit of
that extent of signification which the antients and
earlier moderns are agreed in ascribing to it in the
present passage, and which, indeed, the words of
Genesis require. Ernesti has here an excellent note,
the substance of which is as follows : " EoAoyeTv, in
the best Classical writers, signifies, 1st, to praise.
2dly. In the New Testament, like ^pD, it signifies
dyid^eiv, to ascribe holiness to any thing by prayer,
and, as spoken of a person, alicui bene ominari, pre-
cari, alicui promittere et prcedicare auctoritate Di-
vina ; and such is the sense here. Now this kind of
euAoyla could only be pronounced either by God, as
Gen. 1, 28., or by men divinely inspired (at least for
the time) ; as was Jacob when he blessed his sons."
In the same way (I would add) the passage of Luke
above mentioned is to be understood : for Simeon
was then (as we learn from the Evangelist) e'v tco
7rveup*Tj, i. e. divinely inspired ; and at ver. 25. it is
said : Kai to irveuixa ayiov r]v iir' aurbv. I trust, there
fore, I have shown that this was (though Rosenm.
denies it) a sacerdotal benediction.
2. cp Kai SeKaTTjv dirb irdvrwv e'p'pierev 'A0padp
By the 7rdvTeov are, of course, meant jrdvT. aKpoflivi'cov,
which is expressed in Joseph. Ant. 1, 2., and indeed
infra, ver. 4. In vain do Heinr. and Dindorf endea
vour to represent this as merely an interchange of
presents by courtesy between two princes. And
Heinr. thinks the proportion, namely, a tenth, was

HEBREWS, CHAP. VII. 457
merely accidental; the improbability of which it
were needless to point out.* That this was far dif
ferent from an interchange of courtesy is plain from
the Apostle ; and that the tenth was not accidental is
evident from the extreme antiquity of this custom of
all nations of making these grateful offerings, and
that in this very proportion.-^- To the passages cited
by the Commentators and Ecclesiastical Antiquaries,
I could add several from Herodot., Thucyd., &c. ;
but it is not necessary. I would moreover observe
that the nature of the term ifxepto-as evidently re
quires this interpretation ; and the words of Genesis
are such as to permit no other.
2. 7rgcoTov pv eppveuopvoy — eigTjVTjy. The best mode
of taking these words is to consider them as elliptical,
and (with Carpzov) to be thus supplied: LTgeoTov pv
eopveoo'pvoy ecrTi 6 MeA^iceSeK KaTa to bvofxa aurou
|3ao-iAeuy AiKaioerovTjy eireira S' icrrt ko.) /3aenAeoy SaATjfn,
0 ecrTi iofxrjveunfxevov Bao-iAeoy EipTjv-ijy. And so Heinr.
3. dirdrwp, dfxrjrwp. It is rightly observed, by
Dind. and Rosenm. (and this, indeed, others before
them had seen), that Melchisedec is so called, be
cause his name was not preserved in the genealogies,
as is apparent from the following dyeveaAo'yTjToy,
which is exegetical of the preceding. And Dindorf
ascribes the merit of this interpretation to A. Morus.
But it is due to Chrys. and Theophyl. ; and such,
we may suppose, was the interpretation of the early
Christians ; since we find, in the very antient Syriac
* A similar misconception is guarded against by Theophyl. thus :
(p. 936.) Kai ovk eartv elrrelv, on us avarparevaapkvw Kai avpiro-
vf)aavri direpkpiae riva apoijir)v rov Kapdrov, aXX' o'ikoi KaBnpkvw.
Aid rovro yap Kai irpoetirev dvwrkpw, on avvfjvrnae rig 'Ajipaap.
viroarpiipovri dirb rrjs KOirrjs rwv fiaaiXewv.
f Parkliurst, Heb. Lex. in v. niyy, thinks that from the well-
known practice of the Heathens in various and distant countries
(for which he refers to Spelman on Tythes, c. 26. Seld., c. 3. and
Lesley's Divine Right of Tythes, §. 7.) of dedicating tythes (i. e.
tenths) to their Gods, there is no room to doubt but that this reli
gious custom was as antient as the dispersion of Babel, and even
made a part of the Patriarchal religion before the Deluge.

458 HEBREWS, CHAP. VII.
Version, " cujus nee pater nee mater scripti sunt in
genealogiis." Now in this respect Melchisedec was
inferior to the Levitical Priests. And thus also his
anti-type, Christ, was dyeveaAo'yvjToy.
The words pVe dpyf)V Tj'pgdiv fxfvre £a>Tjy are (it
should seem) also exegetical, and are to be under
stood of the Mosaic annals, and perhaps of some
other early chronologies preserved in the temple,
sometimes alluded to by Josephus. This seems to
be the simplest mode of interpretation ; though many
others have been proposed, which may be seen in
Pole, Wolf, and Dindorf.
3. dcj>eopieopvoy Se rw ulw rou ®eou, fxevet lepeus eiy
rb SiTjveKey. On the sense of these words there have
been numerous opinions. Dindorf offers the fol
lowing interpretation : " his de causis dicitur dcj>co'-
pieopvoy toj oicp too ©eoo, assimulatus in ea re filio
Dei : quod et filius Dei fuit sacerdos, sed non e tribu
Levitica ; quod filius Dei dicitur neque initium vita?
habere neque finem, et sacerdos perpetuus manere,
in eo quodammodo similitudinem habet cum Melchi-
sedeco, sed alio sensu omnia de Christo dicuntur.''
On the last words no determination can well be
made. See Dindorf. Perhaps the opinion of some
antients, as Theophyl,, may be as near the truth as
any : MeA^iereSeK dTeAeuTTjTov AeyeTai e^ejv ttjv jepco-
cryVTjv, oux <*ri $r] de)- eVeflvTjKei yap- dfxd KaQb ouk ifx-
cpeperot,i rj) ygnQj) rb TeAoy aoTou, i'v' ivreuQev eyotft,ev
ytvwo-Keiv, irore tj' jepcocru'vTj aoTov iiruucraro. Upon the
whole, great judgment must be used in the adjust
ment of the type and anti-type.
4. QecopejTe — irarpidpyris. After having adapted
the figure to the reality, i. e. the things of Mel
chisedec to Christ, he shows that the figure, or type
(Melchisedec) is of greater dignity than those really
Priests among the Jews, nay, even their Patriarch
himself. But if the type be greater than these, how
much more will the reality, even the High Priest
Christ? (Theophyl.)
©eeopejTe, " consider well, attentively reflects 'O

HEBREWS, CHAP. VII. 459
jraTgidp^Tjy, " the founder of the nation." So Philo :
dpyr)ybs too eOvooy, & ttoAAcov 'idvwv irari\p. On the
aKpohtvla the moderns are not agreed whether we are
to understand the whole of the spoils taken from the
enemy, or only those which had fallen to the share
of Abraham, as chief. The former is the opinion of
Hamm., Raphel, Kypke, Ernesti, Carpzov, and Mi
chaelis. And this Philo and Josephus seem to coun
tenance, by only using the general term Aej'a. But
for this sense there is no direct authority ; and as to
the thing itself, probability is adverse to it. I am
therefore inclined to adopt the interpretation of
Chrys. and Theophyl., and also of most moderns,
who take aKpofl. in its most usual sense, as denoting
the to i^aiperov, or that which fell to his share as
chief; of which the tenth was offered by Abraham.
Thus SeKaTTjv ck tcov aKpoflivicov will mean SeK. ck (irdv
rwv) rwv aKpovtvlwv, i. e. all that he possessed. The
word (as we learn from the Etym. Mag.) was origi
nally used to denote the top of a heap of corn, from
whiqh a certain portion was taken as an dirapyr].
5. Kai oj pv — aurwv. The Apostle now proves
the superiority of Melchisedec to Abraham, by his
paying tythe to him. For the Levitical Priesthood
taking tythes of the people is an argument of their
superiority to the people ; as is therefore Melchi-
sedec's taking tythe of Abraham of his superiority
to the Patriarch, and consequently of Christ, the
true High Priest, to all. (Theophyl.)
'EvtoAtjv 'iyourriv. The Commentators supply the
article, " the commandment;' They might have
compared Job. 19, 7- w>pv eyojxev, &c. 'As-o8eKaToov
tov Aaov, to tythe, i. e. take or receive tythes. This
sense of the word is rare (for elsewhere in the New
Testament it signifies to pay tythes); but Heinr.
adduces an example from 1 Sam. 8, 15. Heb. THJftX
and Nehem. 10, 37- KaTa vo'pv. So Joh. 19, 7-,
just cited. At the words rous dSeAdJooy auVcov— -
'A/^padf* some modern Commentators stumble, as
does also Rosenm. But there is no difficulty, if the

460 HEBREWS, CHAP. VII.
mode of interpretation of Theophyl., above cited, be
adopted. And in the same way they are explained
by the best recent Commentators.
6. o tie — euAo'yTjKe. The Apostle here argues the
superior dignity of Melchisedec to Abraham, from
his having, though not of the priestly or Abrahamic
race, taken tythes of him, and asked a blessing upon
him, though he had the promises, namely, that in
him should all the families of the earth be blessed.
It is strange that, none of the Commentators should
have compared Gal. 3, 16. " to Abraham and his
seed were the promises made."
7- ywp)s tie Trdcrrts — eoAoye?Tai. The tie is argu
mentative, and may be rendered now. Xeoply irdcrtjs
dvriAoylas, " beyond all dispute." Theophyl. ex
plains dvavTippTjTcoy. In the to eAaTTov the Commen
tators remark the use of the neuter for the mascu
line; an idiom frequent in the Scriptural and Clas
sical writers. But they do not notice that this may
often be traced to some cause apart from elegance of
diction. Here, considering how jealous the Jews
were of the dignity of Abraham, we may well ascribe
it to delicacy.
At eoAoy. the Commentators stumble ; as they do
also at the position. But the difficulty is of their
own making, and results from their unwarrantable
lowering of the sense of eoAoy. just before. Besides,
the position is popular, and not to be pressed. It is
to be understood of what is usually the case. So
Theodoret explains : oi pi'^ouy eoAoyeiv Tooy eAarrous
e'lwBdcri. Theophyl. well adds : Kpelrrwv apa Ka) 6
MeAp£. 6 tov Xpio"Tov ?rgoT07rcov too irarptapyou.
8. Kai eoSe pv — £tj. It is well observed by Carpz.
and Dind., that the coSe and eVe? are not (as some
say) particles of place ; but the former signifies hie
quidem, and is opposed to eKeiSe, illic autem : a bre
vity by which a repetition of the whole sentence from
ver. 5 and 6 is avoided. "Qtie, i. e. in the Levitical
Law. So Theophyl. : ev rw vofxw. ' Airohviyo-Kovres, i. e.
persons who die, and are therefore only life pos-

HEBREWS, CHAP. VII, 46l
sessors. 'EkcT tie, i. e. in the passage of Genesis, in
the history of Melchisedec. (So Dind. and Rosenm.),
or (as Theophyl. explains) ev tco irpdyfxari Kara rbv
Me\y. The sense of gj] depends upon the interpre
tation, supra ver. 3.
9. Kai, co'y eiros — SeSeKaTcoTai. To preclude the
objection that might possibly be started by the
Priests of the Law, " And what is that to us, if
Abraham paid tythes?" the Apostle says that, through
the medium of Abraham, even Levi paid tythes,
Levi the origin of the Priesthood, and who received
tythes. Is not then Melchisedec greater than Levi,
as, in a manner, receiving tythes of him, through
the medium of Abraham ? (Theophyl.) A some
what bold argument, but very well suited to those
whom the Apostle is addressing. For (to use the
words of Jaspis) as the property of the parent is
called the property of the children, so the Jews,
whatever belonged to Abraham, considered as be
longing to themselves, since for Abraham's sake God
had promised he would bless his seed.
It is strange that so many moderns should render
the co'y eiros elirelv summalim, or, " to say the truth,''
quite contrary to the perpetual use of this common
phrase ; and that, from a fear lest the usual sense
should compromise the Apostle's character. It is,
however, not only most agreeable to the context,
but is supported by the united authority of the
most eminent antients and moderns. See Theophyl.
and the sensible note of Mr. Slade.
10. en yap — MeA^. The phrase e'v rf ocrcpui rou
irarpbs tjv signifies that Levi, and consequently the
whole Sacerdotal tribe of Levi, were, though not
ivepyela, yet tiuvdfxei, in the loins of Abraham and
their Fathers. (Rosenm.)
11. ei pv oov — AeyeerSai ;
The Apostle now proceeds to urge a new argument. (See the
plan of the chapter.) Here the connection and course of reasoning
is obscure ; but of the accounts both of the antients and moderns,
the following I conceive to be the best. First of Theophyl. (trom
Chrys.) : "E8et£ev, on b MeXxtaehkK iroXi) (ieXriay l\v Kai rot

462 HEBREWS, CHAP. VII.
A/3pactu Kai rov Aeifi, ky raH,Gt iepews abtbs yevopevos. Nt/v uliBts
erepov kirtxe'ip-ripa eladyet, betKvvs on r) Kara Xptorov lepmavvn
iroXXw vrrepkxei rrjs rwv Aevtrwv' Kat on i) pky rov Xptarov reXe/a,
?l be eKeivwv areXhs" Kai yap et ?iv reXelci r) vopticr) icpwavvn, Kara
rijv rdi,iv Aapwv ebei dvaarfjvat lepea.' b ydp Aapwv rrjs Aev'irtKijs
i]v (pvXijs' 'AXXa pfjv ov Kara rbv rd^tv Aapwv, aXXct eara rijv rd^iv
MeX^ttreciei:, Xeyerat dviaraaBat tepeis' Aoiirbv dZv, ws dreXovs
ovans eKeivrjs, aXXct avre«rdyerat. Dind. explains as follows : " The
Apostle had evinced by a comparison between Melchisedec and the
Levitical Priest, that these were far inferior to him, and so their
priesthood was removed at a great distance from his. Since, however,
it would not follow, (what he now proceeds to show,) that another
priesthood was to be put in the place of the Levitical ; (for perhaps
both might stand together, one in heaven, where Christ is, the
other on earth, by a constant Levitical succession ;) he shows that by
the Levitical Priesthood that was not effected which ought to have
been effected, and therefore it was no longer of any use ; and thus
also the institutes and laws of the Mosaic religion, which were con
nected with that Priesthood, must likewise fall to the ground."
Et pkv^— i]v, literally, ," if there had been any perfecting of what
was proper by the Levitical priesthood," i. e. as Rosenm. explains,
" if the Levitical Priesthood had done what it ought, namely,
brought expiation, peace, holiness, and felicity, &c. And so Dind.
in an able note. Other Commentators, however, take reX. in ano
ther sense, to denote expiation by sacrifices, or moral perfection, or
complete happiness: all liable to objection, and little agreeable to
the context.
Of (the words ris 'in xpeta — XeyeaBat the simple sense (as Ern.,
Dind., and Rosenm. are agreed) is this: "what need was "there
that it should be abolished and another put in its place." For (as
Rosenm. observes) the Apostle urges the words of the Psalm. Kard
rijv rdi.iv MeX^-. in order to evince that a Levitical Priest is not
promised." With respect to dviaraaBat lepea, it signifies to be
raisedto the Priesthood ; as Exod. 1, 18. Acts 7, IS. For (as Grot.
and Dind, observe) dviaraaBat and oip are used of those who are
placed in offices of importance and dignity. Aeye<70ai, be called,
namely, in the Psalm. But we must not overlook the jiarenthetical
clause 6 Xabs yap eir avrrj vet opoBerr/ro, where some difficulty and
uncertainty exists, owing to the extreme brevity with which it is
expressed. The words are thus explained by Theoph. -. SpitrBe Hare kc-
XprjaBai avry, Kai hi avrfjs diravra irpdrreiv. In nearly the same
manner Carpz. explains, whom see. The best of the later Com
mentators think that the e7rt expresses condition, i. e. " on condition
of being subject to." Perhaps the two significations may be United.
The use of vopoB. in the passive is rare : yet Wets, adduces an ex
ample from Demosth. c. Timarch. : ret eirl rw irXi'iBet vevopureBn-
pkva betvd. It is rendered by Dind. juberi ex lege, impelli ad ali-
quid vi legis, to be legislated. The Commentators adduce examples
from Philo. In the en there is an elegance ; and it is found in a
passage qf Sext. Emp. cited by Wets.

HtBREWS, CHAP. VII. 463
12. pTaTiQepvTjy — yi'vetai. The sense here is
nearly the same as at ver. 11. "If the Levitical
Priesthood be changed, there is a change of the reli
gion itself. For the ceremonial is contained in the
Levitical form of worship ; so that without them the
Mosaic Law could not even be understood. There'-
fore the priesthood falling, the Law must fall with
it. (Dind.) MeTaTi'Seo-Sai signifies simply to be
changed ; nor is there (as Krebs fancies) an allusion
to playing at dice, or drafts. By fxeraQ., Rosenm.
observes, is meant a passing of the priesthood to one
not a descendant of Aaron ; which the Psalm pre
dicts would be. No'po, sc. jepaTJKou.
13. The Apostle now confirms the abrogation of
the Priesthood by two arguments; 1. that Christ
was descended not from the tribe of Levi, but of
Judah, of which no one has hitherto held a sacred
office. (Dind.) 'E<h' ov — rw Quo-iacrrrjglw, " Jam vero
is, de quo ilia (in Psalmo) dicuntur, alia de stirpe
natus est, &c. Illud ydp eo pertinet, ut, praeStructts>
quae oportebat jam ostendat, sensum Psalmi illius
omnibus partibus in Jesum Nazarenum competere.
(Rosenm., from Grot.) 'E<p' ov, " super quem," "de
quo." So Theophyl. : irep) oo. Mere^eiv signifies " to
have any thing in common with another," be a par
taker with any, and a member of any body of men.
Munthe compares Diodor. Sic. 127. p*". TTjy irapa-
a'iou, " to be of the maritime district." IIgocreo-^TjKe
tco 0ec5, sub tov voov, " has attended to, devoted him
self to the care of." The Greeks frequently say
¦n-pwreyeiv ire/\dyw, &c. ; and Thucyd. 1, 15. irpoo-e%.
rois vaoTiKoiy. Others render, appropinrquare, operam
dare alicui. The various readings here have arisen
from gloss, pr misapprehension.
14. wpo'STjAov — eAaATjo-e. It is rightly thought by
Dind., that there is no difference between xgoo". here
and KaTaSTjAov at ver. 15. Yet the prepositions with
with which STjAoy is compounded have all, properly,
an intensive force ; and 7rpoSTjAoy seems literally to sig-

464 HEBREWS, CHAP. VIT.
nify the being plain at first sight. 'AvaTeVaAKev. This
is supposed by Theophyl. to be an allusion to the
prophecies concerning the star to arise from Jacob,
even the Sun of righteousness. But the best mo
derns are agreed that the allusion is rather to the
springing up of plants, (like the Hebrew HD2 in Jer.
23, 5.) So in the Old Testament the Messiah is
often called a no!?, or plant. And Carpz. compares
a similar use of epvoy and SaAoy by the Classical
writers, of heroes and illustrious persons. Eiy tjv.
Like e<p' ov at ver 13. " Moses (explains Rosenm.)
had said nothing about a Priest being chosen from
the tribe of Judah. It follows, therefore, from the
Psalm, that another law is to be substituted for the
law of Moses."
15, 16. Kai irepto-crorepov — aKaraAurou. The Apos
tle now urges also the words of the Psalm, in which it
is said that the promised Priest would be a Priests/or
ever. (Rosenm.) The sense is : " And what I said
(namely, that the Priesthood of Christ is far superior
to that of Aaron, and that the law is to be changed,)
is yet more plain, since such another Priest is pro
mised like unto Melchisedec, who is not made such
by the force of a human law, but that which reaches
unto immortality." The 7repio-cro'Tegov eVi KaTaS.
Commentators compare with a Rabbinical form of
transition to another argument, TTO ""inVI. Ei, si-
quidem, or rather quod, like the ON ; as Acts 26, 8.,
and sometimes in the Classical writers. See Schleus.
Lex. Dindorf. renders it quandoquidem and quoniam.
' Avlcrrarai, " there is to arise." "Oy ou KaTa vofxov iv-
roA-i]s o-apKiKTJy. The KaTa signifies per, through, by
the force qf. The crapKtK. is taken by the best later
Commentarors to mean caducum, debile, quod homini
bus mortalibus convenit, failing and perishable, en
during only for a time. And they take vofxov ivro-
ATjy for e'vToA. itself, lex quae constat prcescripto. Per
haps, it may be rendered, by a law of fleshly com
mand," i. e. a law suitable only to mortals. Kara 8y-

HEBREWS, CHAP. VII. 465
vapv £a>Tjy aKaTaAuroo, "by the force of immortal life,"
i. e. that the Priest to be created is to be immortal.
And such a power hath Christ.
Various, however, are the opinions in this verse,
which may be seen in Pole, Carpz., Dindorf, and
Braun. 17. Maprupei — MeA^iereSeK. At fxapruqel some sup^
ply David ; others (more properly) r] ypacp-r), i. e. the
Holy Spirit, or God speaking by him. As to the
var. lect. fxaprupeirai, it seems to be a mere paradior-
thosis. Heinr. and Rosenm. observe, that the nervus
probationis is in eiy tov aicova ; for it was to be proved
that Jesus is a priest KaTa Suvapv 4?coTjy aKaTaAuTou,
i. e. aicovtov.
18, 19. dQeTTjcriy — tco ®ecp.
Thus far he has shewn that a change of the law is to be made;
now he subjoins a reason for this change of law. (Dind.) The
sense is : " There is implied in these words an abolition and abro
gation of the preceding law, because of its weakness and uselessness
(for the purpose of real expiation.)" 'ABkrnats signifies a setting
aside, or abolition of a law by the same authority that instituted it;
And a&ernais ylverai is for uBere'trai. Theophyl. explains : kvaX^
\ayr) Kai eKJioXr). To daB. and ro avwfeXes, are adjectives neuter
for substantives. The daBeves, Dind. observes, answers to aapKtKov.
It signifies (as the Commentators explain) weak, as being insuffi
cient to produce holiness and confer expiation. Aud Theophyl.
well remarks, that it was so, as consisting wholly of precepts
and prohibitions, without ministering any power for the perform
ance of what was commanded, such as we have by the Holy Spirit."
The dvwcjieXes (all Commentators are agreed) is to be taken com-
parate. So Theophyl.: oxpeXnae pkv" aXXct irpbs rb irotrjaat reXetovs
ovk wtpkXvaev. The Apostle explains himself in the words following,.
ovbey ydp kreXelwaev b vopos, where the Commentators, antient
and modern, consider the neuter as put for the masculine j which
yields a good sense 5 but perhaps there is also an allusion to the
works themselves. See the note, supra ver. 7- The reason, Carpz.
observes, is, that in the law there is no justification. See Rom. 7.
and 8. For neither can the moral law make us holy, nor the cerer
monial expiate our sins."
The clause following kireiaaywyr) — Qew, is obscure, by being
worded in a refined rather than a popular manner. The sense-
partly depends on the construction. A verb is left to be supplied.
Most Commentators repeat kreXelwaev hpds ; as if this clause were
antithetical to the one which immediately preceded. But as the
preceding is a parenthetical explanation of the daB. and dvw(j>., it
is not probable that the Apostle would extend the sentence to Oew.
And thus, too, something is left wanting to correspond to the
VOL. VIII," 2 H

466 HEBREWS, CHAP. VII.
dBkrnats — evroXrjs. I therefore agree with many eminent moderns,
that this clause is the antithesis to that ; and ytVerat is to be re
peated dirb koivov. This too, is supported by some antients. So
Schol. Matth. : eiretadyerat he r) rwv Kpeirrovwv eXiris. And Theo
phyl. : jjBernBr) ij voptKr), kiretarixBn be eXiris, &e. 'JLireiaaywyr)
signifies introduction. It is said to be a rare word. The Commen
tators have, however, adduced one example from Joseph. Ant. 11,
6, 3., to which I add Thucyd, 8, 92. I would also compare a simi
lar expression in Eurip. Hel. 1037. elatpepeis ydp eXiribas. By the
eXirtbos is meant, not the author of hope (as Rosenm. explains), but
the hope of salvation held forth in the Gospel, and introduced by
Jesus, by which (the Apostle adds) we (alone) have approach to
God, namely, with a hope of acceptance, through our great mediator
Jesus. For such appears to be the force of eyytc?., which the Soci-
nians most unwarrantably pare down, and others as Braun, &c,
extend too far. Theophyl. aptly adduces the preceding, elaepxepevny
els ro kawrepoy rov KaTairerdaparos.
20 — 22. Here we have a third argument, directly
proving the superiority of Christ's priesthood, from
the oath, or solemn asseveration, that it would be
perpetual. (Dindorf.) Now Christ being made
priest by the interposition of an oath, is greater than
the Aaronitish priests, who are made such without
an oath. The very use of an oath implies something
of high importance, and therefore shows the august
dignity of Christ's priesthood. (Em.) The words
may be literally rendered : " And (there is this
argument too, that) inasmuch as he was made a
priest not without an oath, (for those have been
made priests without an oath, but he with an oath,
even that of him who said unto him, " The Lord
hath sworn and will not repent," &c), in just so
much, (so far, or thus,) is he made the mediator of a
better covenant." In the ou ywp)s bpKwfxoo-las, there
is an elegant litotes : and yeyove iegeuy is to be sup
plied from JepeTy yeyo'voTey, within the parenthesis ; an
irregularity indeed, but often found in Thucyd. and
all writers who, from a superabundance of matter
and an anxiety to bring out the sense in the fewest
words, make long and involved sentences; of which,
I would observe, Lord Clarendon is the most remark
able modern example.
'OqKwfxoo-la signifies literally oath-swearing. It is
a rare word, though found in Ez. 17, 18 & 19. 3 Esdr.

HEBREWS, CHAP. VII. 467
8, 95. Schleus. compares the similar forms dirwfxocrla,
iirwfKocrla, Karwfxotrla, (ruvwfxocrla. The Classical
writers use opKcop'o-iov, but in the tense covenant, or
treaty sanctioned by oath, and sometimes the sacri
fice which accompanied it. TeyovoVey is taken by the
Commentators for yeyo'vaeri. But it may be a nomi
nativus pendens.
22. eyyooy. This (Dind. observes) is used for the
more Classical eyyoTjTTjy and e^eyyooy; and signifies
a sponsor, vas, prcvs, fide jussor, one who promises,
engages, and answers for another, or is surety for
him. Some recent Commentators render it auclor.
But this is letting the significancy of the term eva
porate. It is by many rendered mediator, (and so
Theophyl. po-iTTjv) ; as, supra, 6, 17-> Christ is said
ookw fxecnreuetv. And such is the name assigned to
him infr. 8, 6. 9, 15. Now the various senses of
eyyooy have all a reference to the different parts of
Christ's work, in being our mediator, and procuring
our salvation, especially that of shedding his blood
by dying, in order thus inauguraret fcedus, as Ro
senm. expresses it. See more on this important
subject in Carpz.
The force of SiaSTj'KTj has been before explained ;
and the superiority of the new to the old covenant
is too obvious to need treating on. See the Com
mentators. 23, 24. Kai o! pv — irapafxeveiv . Another point of
superiority in Christ over the high priest of the law
is now touched on, namely, that the Levitical high
priesthood (for iepeTy is put for dpyiep.) was held only
by a succession of different persons (above seventy,
as we are told, up to the destruction of Jerusalem) ;
since those were mortal ; but in the new covenant
there is only one Christ ; because he is immortal.
'A7ragd/3aTov e^ei tt^v iepcocruvTjv, "he holds his priest
hood in eternal continuity, without having to trans
mit it to a successor." For* that is the force of dira-
qdfiarov (and so the Syr., Grot., and Braun.), since
the office (as Dind. explains) has not to pass ex de-
cessore ad successorem. Dind., moreover, remarks

468 HEBREWS, CHAP. VII,
that dirapafi. is used by the Classical writers to de
note immutable ; which comes to the same thing.
It is explained by Hesych. dereio-Tov; by Theophyl.
dtitaKoirov, dtiidtioyov ; by CEcumen. dreheurov (I con
jecture dTeAeoTTjTov) ; and by the Vulg. sempiternum.
" Thus (observes Theophyl.) Christ is as superior as
immortality is superior to mortality." It is well
remarked by Rosenm. : " Sacerdotium ejus primum
est in suo genere, et item ultimum. Hactenus au
tem eeternus sacerdos dicitur Christus, quatenus
nunc, postquam in ccelum abiit, nobis salutifer est.
Hoc statim v. 25. aliis verbis repetitur."
25. oSev — ©ecp. This is, in some measure, exege
tical of the preceding verse. On o-wgeiv eiy rb iravreXes
Commentators differ in opinion. Some include tem
poral salvation ; which may be admitted, but it was
probably not here in the mind of the Apostle. Ilav-
TeAcoy is explained by some antients and many emi
nent moderns as synonymous with eiy to SiTjveKey,
especially on account of the iravrws following. And
so Chrys. and Theophyl. explain: "both in this
world, and in the next." Others, as Braun and Eis
ner, contend that it must mean ornnino, prorsus, i. e.
fierfectim, to the uttermost. And this yields a sense
ar more extensive and worthy of the Apostle; espe
cially since (as Braun has suggested) there is an op
position between the Levitical priesthood and Christ.
Perhaps, however, the above interpretations may be
united. The irpoo-eoyofxevous is to be understood like the
eyyl§ofxev at ver. 19. And the ivruyydveiv expresses
the whole of the mediatorial office expressed in the
eyyooy at ver. 22. On the expression ivruyydveiv tivj
it is observed by Morus ap. Rosenm. : " dicitur de
eo qui praesens, absens, ulla de caussa cum altero
agit et tractat aliquid ; et quot de caussis, quot item
modis cum altero agit, tot significationibus variatur
vis hujus verbi, adeoque de deprecante, commen-
dante, se alterius caussa interponente, accusante,
defendente, paciscente dicitur."
26 rwvros ydo — yevo'pvoy, " Such an one as hip-h

HEBREWS, CHAP. VII. 469
priest it was suitable and fitting should be given to
us." On the eirpeirev see Ernesti. "Oerioy, pious*
holy, aKaKos, blameless of all evil. And from the ge-
ral use of the word, there may be an allusion (as
Theophyl. thinks) to his being devoid of guile and
malice (as 1 Pet. 2, 22.), dpavToy, unstained with
vice. And so of Christ it is said, " He did no sin."
Of this terra Classical examples are adduced by
Wets. Ke^eopierpvoy dirb rcov dpxpTcoAcov, i. e. not
only far removed from any resemblance to sinners,
but from any society with them. So Braun, Carpz.,
and Camer. 'Y^J/TjAoVepoy tcov oupavwv yevo'pvoy. In
the interpretation of this phrase some moderns,
especially the recent Commentators, run into most
wild speculations, which I shall not detail. On the
other hand, Braun, by seeking in every one of these
epithets a correspondence to the case of the Jewish
high priests, entangles himself in interminable dis
cussions. It seems better to imitate the prudence
of the antients, who recognise no more in the words
than a phrase denoting exalted dignity and majesty
at the right hand of God. (Compare Col. 8, 2. and
Eph. 4, 10.) And so the most judicious of the mo
dern Commentators. With respect to the compari
son which Braun has drawn between those qualities
Of the great high priest and those which were re
quired in the Jewish high priests, though I cannot
but think the Apostle had a general allusion thereto,
yet not (I conceive) to the extent which that learned
and ingenious, but too fanciful, writer supposes. It
is manifest that all this is spoken of the human nature
of our Lord.
27. oy ouk e^ei — Aaoo. On the force of Katf Tj'p'gav
the Commentators are much at issue. Lachmacher
takes it of the day of expiation Kar igoyjrjv, with a
subaudition of TeTaypvTjv. But this is too arbitrary
an ellipsis to deserve notice. Others (as Rosenm.)
interpret it stepenumero, quandocunque res postulat.
* This, Ernesti observes, denotes both the holiness of his nature
and his actual holiness as a man, in that he did no sin.

470 HEBREWS, CHAP. VII,
But this is unauthorized, and merely a device to
avoid the difficulty. The phrase can only mean
every day (for iKairrijv must be supplied) ; as it is
taken by the antients and the most eminent moderns.
(See Limb., Braun, Wolf, Carpzov, and Mich.) It
is supposed to have reference to the daily offering
enjoined at Levit. 6, 20. (See Braun.) And Dind.
observes that from Levit. 4, 3., Theodoret, and
Maimonides, we learn that the High Priest every
day offered up a sacrifice or !"TNttn for his own sins
and those of the people. And Philo, 505., among
the daily victims, reckons that tjv uirep aurwv dvdyou-
cnv oi iepeTy, Kai ttjv uirep tou edvous. It is here observed
by Rosenm. : " Facit ad nostram tranquillitatem,
quod Pontifex noster non debuit pro se sacrifium
offerre ; nam ex eo discimus, eum omnia nostri
caussa et commodo nostro fecisse atque tulisse."
27- tooto ydp iiroli)(rev itydira^, iaurbv dveveyKas,
"¦ For this (latter) he did once for all, when he offered
himself up to death (as a sacrifice for the expiation
of human sin), and therefore he had no occasion to re
peat it (and as to the former, he needed it not, being
free from all sin)." Such a clause must be sup
plied to complete the sense. That the touto yap, &c.
must be referred to what immediately precedes, is so
plain that none but those who wish to deceive them
selves can come to any other conclusion. The per
versions of the Socinians here, and throughout the
Epistle, are ably confuted by Braun. With respect
to the i<pdira§, once for all (as Rom. 6, 10.), it is op
posed to the Kab" Tj'p'pav. 'Avacpepeiv and irpocrcpepeiv
are sacrificial terms.
28. o vo'py ydp — TereAeieopvov. Here is subjoined
the reason for the difference said to exist between the
Levitical Priests and Christ, our High Priest. The
sense is : " For the law maketh men High Priests,
who (themselves) have weakness (i. e. frailty) and
consequently sin (and therefore can, per se, offer no
expiation) ; but the promise of oath (i. e. the sworn
promise) which was subsequent to the law (appoints)

HEBREWS, CHAP. VII. VIII. 471
the Son, who is supremely perfected, and exalted for
evermore." The Ao'yoy TTjy ogKcopcriayis illustrated
by Ps. 110. The fxerd rbv vofxov, " after the promul
gation of the law," is supposed to refer to the time of
David. See also Dindorf. On the sense of rere"A.
Commentators are not agreed. Carpz. and Rosenm.
think there is a reference to the lepeTov TeAeicocre'coy,
the victim of perfection and consecration mentioned
by Philo, 676 a. Schleus. takes it to mean " raised
to exaltation at the right hand of God." I prefer
the sense assigned by Braun and Dind., consummate,
perfect, and who can therefore, by his own merits,
perfectly expiate. However, the interpretation of
Carpzov. may be conjoined. Ernesti explains it,
" immortal and exalted to the right hand of God."
It is, however, not improbable that the term com
prehends nearly all these and other senses assigned,
as including a constellation of all the excellences
that can be conceived, for the purpose above men
tioned. Theophyl. well points out the force of the anti
theses thus : 'Ekci vo'py, evrauQa Ao'yoy opKcopcri'ay,
TouTecrTi, ftefiaioraTos, aATjQecrTaToy' eVeT dv&pwirot SouAoi
iravrws' ivrauha uioy, Seo~7ro'TTjy STjAaSTj'' eVce? dcrSevely,
TouTe'erTi, Trooo-irralovres, dfxaprlav 'eyovres, Bavarw utto
Keifxevof ivraufta eiy rbv aicova rere/\eiw[xevos, roureo-rtv,
di'Sioy, Suvaroy, ou vuv p'vov dvafxdprrfros, aAA' de).
CHAP. VIII.
This Chapter commences with two propositions :
1st, Christ is also High Priest in heaven. For in
heaven is the true sanctuary ; whereas the sanctuary
on earth contains merely an adumbration of the
celestial sanctuary ; in heaven is the true tabernacle
of God; whereas, in the temple and tabernacle on
earth was only a shadow of the celestial tabernacle.
2dly, Since Christ is High Priest also in heaven, he
must have some victim to offer up to God, and this
victim is better han the Levitical ones. (Ernesti.)

472 HEBREWS, CHAP. VIII.
It is now shown that Christ may be called High
Priest, because he has really performed all the offices
of a High Priest, and has discharged much more
exalted sacerdotal offices, inasmuch as his own priest
hood is far more excellent, and of infinitely greater
dignity than Aaron's. For Christ is a Priest in
heaven, not on earth. (Dind.)
1. Ke<paAaiov tie, &c. On the sense of Ked>aAaiov
Commentators are not agreed. Most of the early
ones render : " summa, vel elenchus est." Most of
the later ones, " caput rei est." Either signification
is supported by authority (see Wetstein's examples) ;
but the latter seems the more agreeable to what fol
lows : for (as Dind. observes) there is no recapitula
tion there to be found. It is, moreover, supported
by the antients. So Theophyl. (from Chrys.) : kc-
4>dAaiov dei rb p'yio-Tov eo-Ti. And then he states the
sense thus : Ke<pdAaiovSe eVi ToTy Aeyop'voiy, rourecrriv,
'iva elirw rb fxeytrrrov Ka) cruveKTtKwrepov, ®ebv ey^ofxev
dpyiepea. In some measure, however, the two signi
fications merge into each other, and the former may
relate to what precedes ; the latter to what follows.
On tou flgo'vou TTjy pyaAcocruvTjy I have before treated.
2. rwv dylwv — dvQpwiros, " A minister of the sanc
tuary which God made (i.e. in heaven), and not
man." On AeiTougyoy, which is rendered, by Ernesti,
antistes sacrorum publicus, see the note on Rom.
13, 6. 15, 16. Phil. 2, 25. By the dyi'a is meant the
sanctum sanctorum ; and, considering that the noun
closely united with it (namely erKTjvTjy) has affixed to
it the epithet dATjSivTjy (like d'pToy dATjfiivoy in Joh. 6,
32.), true and worthy qf the name, it seems that that
epithet may also be mentally extended to dy., and
both dy. and o-k. be so called, as being heavenly, and
therefore truly such, in opposition to the earthly
ones, which were only shadows of the heavenly.
"Eirij^ev, pitched, i. e. made. The term is accommo
dated to the opposite, namely, the earthly tabernacle.
Oh the nature of Christ's Priesthood see c. 7. On
the subject of the accommodation of the sentiment

HEBREWS, CHAP. VIII. 473
to Jewish opinions, the recent Commentators run
into very wild speculations, and seem to have yet to
learn ev rrt crochia crwcppove'iv.
3. rrdy ydp — Trgocreve'yKe. Dind. thinks this is an
answer to the objection, that Christ had never in his
life discharged the sacerdotal office. It is observed
by Rosenm., that he here shows why he said AeiToup-
yoy; namely, because such is every High Priest;
It is therefore necessary that Christ, whom the Psalm
calls a Priest, and one, indeed, far more excellent
than the Mosaic ones, should have somewhat to offer.
What that this he tells us at 9, 2. ; namely himself,
by whom we attain remission of sins, and eternal
salvation. 4, 5. ei fxev yap — iiroupavlwv. The Apostle here
evolves the notion of High Priest and AeiToupyoy iirou-
pdvjoy, brought forward at v. 3. At ver. 4. one of these,
namely the iiroup., is explained ab indirecfo. After.
the words el pv ydp tjv must be supplied iepeuy, which
is to be taken for dpyieq. (Carpzov.) The force of
the argument, which is deduced ex absurdo, is this :
" If I were to say that Christ is a Priest on earth, I
should not call him a Priest at all ; since such there
are on earth to offer sacrifices ; but these are no
thing compared to the celestial Pontiff; since their
offices are but a faint adumbration of his true priest
hood in Heaven. (Dind.) "Ovtcov tcov iepe'eov, " since
there are already priests there." OiVivey uVoSei'ypm
Kaj cwa "Aarpkuoucn, " who (however) perform the
ministry," &c. In uVoSejyptTi and o-kIo. the latter is
exegetical of the former, and properly signifies a
faint sketch, or outline, traced for a painter, or a mo
del for an architect, who fills up the body or uVo'o-Ta-
o-iy of the figure, and complete the work. The pro
priety and force of the term is obvious. But it is
strange the Commentators should not have seen that
these Datives are put for the Accusative with eiy.
Tcov iiroupavlwv, scil. ppcov, i. e. heaven itself, as Eph.
1, 20. KaQcoy Key^fxarnrrat — opei. The sense is:
" As Moses, when about to set up the tabernacle,

474 HEBREWS, CHAP. VIII.
was directed by God, See that thou make it after the
model shown to thee in the mount." On yjpr\fxarl-
£eo-0ai, to be Divinely directed, I have before treated.
The phraseology here is well illustrated from the
Rabbins, and Philo, by Braun and Carpzov. The
general sense is thus laid down by Rosenm. : " Om
nia, quae in templo tanquam in umbra repraesentan-
tur, ea in ccelo sunt revera. In illo tabernaculo
sanctum sanctorum repraesentat thronumDei; sed
coelum revera sedes Dei est," &c.
6. vuv) Se — vevopfie'TTjTai. The vuv), Grot, observes,
is not indicative of time, but opposition, i. e. " ac
cording as things now are." So Theophyl. : vuv) le
pj eov eVi yijy, aAAa rbv oupavbv eywv, &C. AiacJ^opco-
Tepay rereuye AeiToupy/ay, " he hath obtained, and
possesses, a more excellent ministry." At Sia<p. must
be understood too-outco, to correspond to the oo-w
just after. The Kpelrroios SiaSTjKTjy [xeo-lrrjs is the
same with the eyyuoy Kg. Sio<0. at "7, 22., where see the
note. The Attic term was fxecreyyuos, which Hesych.
explains po-iTTjy. On these terms, and the nature of
the superiority of the New Covenant see Braun and
Carpzov. "HTiy vevopGeTTjTai, literally, legislated, as
having been established and founded on better pro
mises. Rosenm. observes that vevop was used rather
than rlh-t)Tai, to show that this was at once a covenant
and a law. Compare J, 11. In eVi Kpelrrocnv eiray-
yeAj'ajy the iir) denotes condition ; and, indeed, this
preposition is often used in speaking of contracts.
The sense therefore will be : sub promissis proestan-
tioribus, " so as to contain better promises."
7« el ydp — ToVoy. The argument at 7, 22. is here
pursued, and, from the introduction of a New Co
venant, it is inferred that the former was insufficient :
a thing which God himself had foreseen, and there
fore spoke of that new covenant to the first Israelites.
(Dind.) "Afxefxirros, irreproachable, perfect, i. e.
able to accomplish all the purposes of such a Sia9.,
and to make men apprroi, to reform, save, and bless
them. See Braun, Limb., and Carpzov. With re
spect to the words ouk dv SeuTe'gay e^relro ToVoy, it is

HEBREWS, CHAP. VIII. 475
strange the Commentators should not have seen that
two sentences are blended into one, i. e. " a second
could not have been sought for," and, " there would
have been no place for a second." It is well ob
served, by Heinr., that ^Veiv toVov is the Latin cir-
cumspicere.
On the imperfection of the Law see Whitby.
8 — 12. ppjio'pvoy — Sia0Tj'KTjv KaivTj'v.
That the old Covenant was not perfect, not apepirrov, is now
proved from a passage of Jeremiah. (Dind.) The pep<j>6pevos is,
by most recent Commentators, referred to biaBnKin. But, as Heinr.
and Dind. rightly observe, that would have required avrrj to have
been expressed. The antients and early moderns, and, of the re
cent Commentators, Heinr. and Dindorf, maintain that it must be
referred to avrols (of which syntax Raphel and Wets, adduce many
examples) ; and this is required by the words following.
The passage is from Jer. 31, 31 — 34. j and agrees with the Sept.,
excepting 'a few minute discrepancies, supposed to have arisen from
citing by memory ; but perhaps also attributable to some variation
between the Sept.Version then and at the present time. See Surenh.
(itji. kut. 625., and Mr. Home's Introd. in loc. 'Hpepat epxovrai.
Present for Future, say the Commentators. But it may be rendered,
" are coming." Kat, when (like the Heb. i), or more simply, and,
(then). SvvreXkaw, peragam, I will accomplish, form. So Jer. 34,
15. avverkXeaav hia6f)Kr)v. See Schleus. Lex. 'Eirl, super, erga,
Heb. n«, with. OIkov, people. 'loiha and 'ItrpaijX Dindorf and
Heinr. take to denote all the Israelites of the twelve tribes ; for
Israel did not then exist as a separate kingdom ; though it was pro
bably spoken of separately. And so Pierce, and most of the later
moderns. Yet see Braun and Mackn. Upon the general sense of
the passage see Pierce, Mich., and Rosenm.
Kara, like unto, 3. 'Ev ripepa, " at the time." 'Ev — alroiis, li
terally, " in the day of my taking them by the hand (in order) to
lead them from." The expression emX. xetP°s *s a figure derived
from the simplicity of antient phraseology. At k^ayayelv must be
understood els rb or eveKa, "On ovk kvkpetvav ev, &c. The on
Mackn. renders when. But the real sense is that of the common
version, because : for (as Dindorf observes) there now follows the
reason why a new covenant was to be formed, namely, because the
old one was not "observed. 'Eppeveiv kv denotes " to continue in,
and constantly and habitually observe and do any thing." It is
often used of covenants. The full sense is : " they did not continue
in the performance of the precepts enjoined in the covenant, and
covenanted to be performed." Hence, as Rosenm. observes, biaBfJKri
sometimes denotes the whole religion. It is then added hpkX-naa
avrwv, " I neglected them," as Mackn. renders. Preferable, how
ever, is the common version, " I regarded them not," or Dod
dridge's, " I disregarded them." And the Commentators might

476 HEBREWS, CHAP. VIII.
have compared 1 Sam. 2, 30., " them that honour me I will honour,
and they that despise me, shall be lightly esteemed," where the
Sept. has drtpaaBnaovrat. There is here an apparent discrepancy be
tween the iipkXnaa of St. Paul and the Sept., and the 'nVtfl of the
Heb., rendered in our English version (conformably to good autho
rities), " I was a husband to them." But that sense would be very
harsh ; and the more profound researches of the great Orientalists
of the last two centuries (who, by uniting a study of the Syriac and
Arabic, and the other sister dialects, with that of the Hebrew, have
thrown so much light on very many obscure passages) here come to
our aid,,and inform us that bvi, from the use of the Arabic, may mean
fastidire, aversari. And they add, that such is the interpretation
adopted by the greatest Jewish Expositors, who, besides a know
ledge of Hebrew, were perfectly versed in the Arabic. See the notes
of Mich, and Dind. Thus all is plain, and the above passage of
1 Sam. much confirms the interpretation.
10. oti auri\ tj' SiaQTjKTj. The oti, "O, is by Heinr.
rendered sed; by Carpzov and Rosenm., scilicet;
which is preferable : but no great stress is to be laid
on the particle. AiSouy (as Ernesti observes) is, after
the Hebrew, put for the Indicative SeoVeo. But the
Sept. have here expressed a Hebraism which is not
found in our present text, namely ]D2 for ATO. The
e7nygd\J/eo is very significant : q. d. " I will cause that
they shall understand and keep in mind my precepts."
A metaphor of which Carpzov cites an example
from Philo 17 D. dvQpwiroi ygavf/dpvoi Ta?y eauTcov
<$>uya7s- And Dind. one from Joseph, c. Ap. 2, 18.,
where he says that the Jews have Moses's vo'puy
iyKeyapayfxevous TaTy ^/uyals. I add ^Eschyl. Choeph.
447- ToiauT' aKouwv iv cppecn ypd0ou. See Rosenm.'
The words ecropci auYoTy — Aao'v are rightly considered
by Carpzov as a formula solennis, which might be
added in forming any Divine covenant, and which
comprehends all the effects of Divine grace. The
words denote protection and benefits on the one
hand, and obedience and worship on the other.
11. Kai ou pj SiSd^eocnv — auTou. The ou pj SiSa§. is
taken by the best Commentators in the sense, " they
will have no need to teach." Some MSS. read (from
the Heb.) SiSdgouo-iv, " they will not teach." The
sense is (as Doddr. observes) : " they will not teach,
because there will be no need for it." For rbv 7tAtj'-

HEBREWS, CHAP. VIII. 477
criov Griesb. edits, from several MSS., rbv jtoAjttjv.
Arid so the Sept. And certainly this is more agreeable
to the Scriptural style. rvcoQj rbv Kupiov is explained
by Dind., " embrace the worship of the true God,
as contained in the religion of Moses." But it seems
rather to refer to what is enjoined on the Israelites,
Deut. 6, 7-j to converse on the truths of their reli
gion in the course of their " walking by the way,"
doubtless for the purpose of instructing the ignorant.
Now for this, it is predicted, there will be, compara
tively, no need under the new and better covenant.
By the irdvres dirb fxtKpou are denoted all, qf every age.
A proverbial phrase, signifying all, without exception.
12. otj lAecoy eeropti — en. In these words, (Dind.
observes) the other promise, " I will be their God,"
is explained ; q. d. " I will be merciful to their of
fences, and I will no longer remember the sins of
this people." TAeeoy, mild, clement, easy to be en
treated, ready to forgive. TaTy dSiKi'aiy, i. e. to the
persons guilty of, &c. The terms dfxapr. and dvop
are nearly synonymous. It is observed by-Ernesti,
that the latter signifies transgression against the law,
and the former, any transgression. See Ps. 32, 1.
Not to remember sins is a refined way of expressing
forgiveness of them.
13. ev tco Aeyeiv — dcfSavicrpu. Prom this prophecy
the Apostle proceeds to prove the abolition of the
old Covenant, and that by a popular argument and
illustration. (Dind.) The words may be rendered
thus : " By making mention of a new Covenant, he
represents the former as antiquated. Now what is
antiquated and grown old, weak, and useless, is near
to its end, and ready to be done away." Such is the
general sense. With respect to the phraseology,
TTpoiTTjv is for irporepav ; so also TeAeiowcrSai (as Ern.
remarks) is properly applicable to things ; and yTj-
pdcrKetv, to persons : but the terms are often inter
changed in figurative diction. On the exact nature
of the metaphor in dcpavto-fxou the Commentators-
differ (see Kypke, Braun, and Carpz.), and come to

478 HEBREWS, CHAP. VIII. IX.
no certain determination. One thing is clear, that
the expression obscurely alludes to that destruction
of the Temple and the Jewish worship which took
place about ten years after. On the nature of the
various changes of the old Covenant see the learned
annotations of Braun.

CHAP. IX.
After the foregoing comparison between the sacer
dotal office of Aaron and Christ, it will now, ac
cording to the primary purpose of the Epistle (which
see in the Argument) be shown that all that splen
dour and magnificence of the Jewish \etroupyla,
which so dazzled, nay blinded the eyes of the Jews,
and which therefore they were so unwilling to lay
aside, is, in the new religion, far more august. From
different parts of Exod. 25 — 27- Paul shows that the
whole Jewish worship was indeed splendid, but only
respected what is external, and was to be repeated
again and again. By the Divine counsel, then, it
was only to last for a time, till the perfect one was
to be introduced ; which was done by Jesus Christ.
(Jaspis. )
Ver. 1. ei^e — Koo-fxtKov. It is observed by Doddr.,
that our Translators strangely supply the word cove
nant instead of tabernacle, whereas most copies read
o-KTjvTj, tabernacle, and that undoubtedly suits the
connection best. But, with his good leave, our
Translators are right, and he is wrong. They did
well in supplying covenant, which the context re
quires : and they justly considered o-ktjvtj as having
no place ; for it is not found in many antient MSS.,
nearly all the Versions, and many Fathers and Greek
Commentators : and such has been the opinion of
almost every Critic for the last two centuries. I
suspect that Doddr. was misled by Whitby and Wolf,
who here warmly defend the ctktj'vtj, but whose judg
ment, in Critical matters, was but moderate. The

HEBREWS, CHAP. IX. 479
best Interpreters, from Chrys. to Dindorf, unite in
supplying 8ja0TjKTj from the preceding. See Chrys.
and Phot. ap. CEcumen.
1. tiiKatwfxara Aarpelas, the ritual precepts and
constitutions pertaining to the public worship of
God ; whatever God eSiKaiWev, was pleased to ap -
point. So Theophyl. : Qeo-fxobs ko.) vopSeenay. Some,
as Grot., Drus, Camer., Hamm., and Carpz., take
Aarpelas for an accusative plural. But this is not so
agreeable to the context. The antient and the best
recent Commentators are agreed that AaTp. is the
genitive singular, i.e. "the several ordinances of
worship." "Ayjov KoerpKov, worldly sanctuary, as op
posed to the celestial one, or heaven, which is the
seat of God. Other explanations of Koo-p are to be
found in the Classical writers ; but this seems the
most natural. The Apostle (Carpz. observes.) here
adverts to that first tabernacle of Moses which Philo
665. calls the iepov cbopTjTov (Sept. ctktjvtjv tou pcpTugj'ou),
afterwards preserved in the treasury of the temple.
2. o-ktjvtj ydg — dyi'a. These words have more per
plexed the Commentators than they will confess ;
and have been most strangely rendered by some
Translators. (See the E. V.) The antient and best
moderns, however, are agreed that irpwri) has refer
ence to place, not time. See Dindorf, and also Ro
senm., who remarks that the ctktjvtj was the name
often given to the whole tabernacle or tent, of which
there were two parts, but which were also themselves
rightly termed o-KTjvai, as having each of them their
veil or curtain. Therefore (he adds) the o-ktj'vtj irpwrtq
is the irporepa or interior part, to which in the Tem
ple that place corresponds, which Philo calls the
wgo'vaoy, t^H. The second, on account of its greater
holiness, was termed the Sanctum Sanctorum, to
which, in the Temple, that part corresponded which
was called the Til, literally oracle-place. See Philo
665 c. and 668 c.
2. ev vj tj re Auyyla, the candlestick. See Ex. 25, 31
—39. 33, 17—24. and the note of Carpz. Tpd;re£a—

480 HEBREWS, CHAP. IX.
dprwv. This is rendered by the best Interpreters,
the table, and the twelve loaves exposed upon it ; tj
7rpo'9eeriy tcov dprwv being (they say) for oi irporiQevres
dprot. See Exod. 25, 30. Or, as Braun thinks,
there is an hypallage for d'pToi TTjy tt pokier ews ; as
Matt. 12, 11. They are so called (Rosemn. ob
serves), as being always in sight of the Priests. Yet
it is more natural to suppose them so called, as being
placed before the Lord. And so (I find) Braun,
whom see.
3. pTa — dyia dylwv, " After or beyond the se
cond veil was the Holy of Holies." The Commen
tators observe that the name Karaireracrfxa signified
properly the veil spread opposite the Sanctum Sanc
torum ; and KaAup*, that turned towards the temple.
See more in Carpz., Dind., and especially Braun.
Such matters of antiquarian research I must de
cline ; and indeed they seem more fitted to trea
tises on Jewish Antiquities. The reader is referred
throughout this passage to Mr. Home's Introduc
tion, and also to the authorities adduced by him.
4. Xpucrouv eyoucra OupaTTjpiov. The flupaT. some
render, " the altar of incense." It is, however, ob
jected by others, that that cannot here be meant ;
since, as we find from Ex. 30, 1., Philo, Joseph, and
the Rabbins, it stood in the outer tabernacle. They
therefore understand, the golden censer (i. e. in-
censer), which, they say, was used by the High
Priest every year, on the day of expiation. And they
refer to Levit. 16, 12. So also Deyling Obss. P. 2.
p. 578., Alting, Ern. in loc, and Fisher. But this
interpretation is by Rosenm. thought harsh : and he,
in common with some others, as Mich., Heinr., and
Dind., conjectures that the true reading is jAaerTTjpiov.
The reader will do well to consult the copious anno
tation of Dind., who, however, acknowledges that
this is a turbidus locus, quern non facile quis ad liqui-
dum perducat. And indeed the obscurity of the
passage, together with our imperfect information on
the subject, may prevent it from ever being tho-

HEBREWS, CHAP. IX. 481
roughly understood ; but ignorance is surely to be
preferred to the fancied light of conjecture.
4. 7repiKeKaAupxevTjv irdvro&ev ypucrlw. This cor
responds to what we find in Philo 668 c. evSoQev Kai
e^eoflev KeKpuo-eop'vTj TroAuTeAcoy, " richly gilded, inside
and outside." See also 1050. And so Joseph. Ant.
3, 6, 5. ypucrw tie rd re evros Ka) rd e£eo9ev irepieAtjAaro
irdxra, co'y diroKeKpucp^a ttjv ^uAcoeriv. See Braun and
Carpz. It is evident that it was covered with thin
gold plates : a very antient custom, and of which
vestiges are found in the temples of Mexico, Peru,
and elsewhere in America.
'Ev fh i. e. not ctktj'vvj, as most Commentators sup
ply, but kj/3co'tco. And so some antients and most
recent Commentators. And this seems most suit
able to the context. Difficulties, however, are by
some raised, and by others solved ; on which, see
Dind. On o-Tapoy see Schleus. Lex. and Exod. 16,
32. Kaj tj' pdj3Soy 'Aapcov — SiaOTj'KTjy. This is not at
variance with 1 Kings 8, 9. and 2 Chron. 5, 16.
where the tables of the above are said to have been
there. In the time of Moses (it seems) all three
were there ; but at the time of Solomon, only the
tables. Buxtorf, indeed,- Hist. Arc. 7> 72. adduces
Jewish authorities which may induce us to suppose
that there were capsules or representations about the
ark, for the convenience of keeping some of the sacred
ornaments ; and it is thought by some that the pot and
the rod were placed in these ledges of the ark ; and
that when the ark was transported from place to
place, they were removed. This is not improba
ble ; though all is mere conjecture.
On the rest of the verse see Num. 17, 13. and
Exod. 25, 16.40, °20. and Braun, Dind., and Mackn.
5. "tirepdvw — iAao-TTj'piov, " the cherubims glorious
and resplendent with burnished gold." (See Exod.
25, 22. and Levit. 16, 2.) So Rosenm. explains.
But considering what we are told in Ps. 80, 1. of the
glory of the Lord dwelling between the cherubims,
vol. vin. 2 i

482 HEBREWS, CHAP. IX.
it cannot but be supposed there is a reference
thereto; especially as the cherubims were symbols
of the Divine presence. See Whitby, and compare
his references. On the persuasion among all nations
of some particular place being selected by the Deity
for the manifestation of his presence by a visible
glory, see Mackn. and Parkh. Hebr. Lex. v. 1"I2, and
a plate in loco, illustrative of the cherubims. Com
pare also Ez. 1, 5—10. 10, 14. 41, 18 and 19. Now
these signified the supreme governance of God over
all created things, and his tutelary presence. See
Ex. 25, 22. &c.
5. jAao-TTj'piov, cover, or lid, from "1C5, whence our
verb to cover. Now this consisted of a sheet of pure
gold, which covered the ark of the covenant, and was
so called, because, on the solemn annual day of ex
piation, it served to receive the blood of the bullock
sprinkled by the Hight Priest. See Rom. 3, 25. and
the note.
5. 7regi eov. Dind. supplies titKaiwfxdrwv "Aarpelai,
mentioned at ver. 1. But perhaps we may under
stand both the sacred things above enumerated, and
the services connected with them, or otherwise en
joined by the Levitical Law. On the ark, tables of
the covenant, and cherubims, see Braun in loc. and
in his Select Sacr. p. 2. KaTa ppoy, " in every part,
and according to all their allusions and symbols. It
is observed by Theophyl. : 'Eppa/vei e'vTauQa, oti ou
TauTa tj pva rd opcopva, aAA' a'lvlyfxard Tiva tjv, a to
Qewpelv Ka) e^TjyeTcrQai fxaKoorepou SeTrai ypovou.
6. toutwv tie ourw Kareo-Keuao-fxevwv, '' Quum ita se
habeat tentorii exterioris et interioris structura."
Aid iravrbs, scil. ypovou, perpetually, at all the regular
times of sacrifice, or daily, morning and evening.
The xpeoTTjv o-ktjvtjv is to be taken as supra, ver. 2.
'ETiTeAouvTey is, as some say, for 7roiouVTey. But it is a
stronger term, and adapted to the Aarpelas, which
signifies, as at ver. 1., divine worship.
7. eiy tie — ywp)s a'tfxaros. By the SeuTegav, or e'creo-

HEBREWS, CHAP. IX. 483
regav, is meant the adytum. "Airal* rou iviaurou, "once
in the year,* TOttO, the 10th of Tisri. See Ex. 30,
10. Levit. 16, 34. Ilgoerch. is a sacrificial term,
which has been before treated on. Now these offer
ings were made first for himself and his own dyvoV
p«-a (as we are told) with the calf's blood ; and
then, for those of the people, with tbe goat's. By
the dyvoTj'ptTa are meant properly the sins of igno
rance, or those proceeding'from human inadvertence
and infirmity, and not from deliberation. And so
some Commentators here explain, who include both
offences against the moral, and against the ceremo
nial law. But the best modern Interpreters are
agreed that the word is here used by euphemism
(with reference perhaps to the term which would be
used by the High Priest in his prayer on the occa
sion), for sins in general, i. e. all but those of pre^
sumption, or of a deep dye, and such as the law
punished, or with respect to which it, at least,
allowed no expiation, or sacrifice, to avail ; the sins*
negligences, and ignorances, of our Liturgy includes
both. See Grot., Wolf, Munthe, Loesn., and
others, who testify that this sense of the term, and of
its cognate ones dyvoi'a and others, is found not only
* By this, some say, we are not to understand, only once in the
year, but, in one day only. For on that day, the Rabbins tell us,
he entered and departed four times, to bring in singly the batillers,
the incense, the blood of the calf, and of the goat. To (his, how
ever, Ernesti opposes the authority of Levit. 16, 2 and 12., by which
it appears "that he went twice. And a passage of Philo, 1035. is ad
duced, where it seems he asserted that he only went in once on that
day. But that has been proved not to have come from Philo.
After all, the whole is involved in uncertainty ; and possibly the
custom varied at different times. Yet we can hardly suppose that
the High Priest could carry with him at once all that was necessary
for the solemnity of the day.
As to his going alone, on that point all are agreed; See Cunaeus.
It may be observed, that the Heathens carried this custom still
further; sometimes not allowing even the Priest to enter the ady
tum except with his head shrouded. So Pausan. ev bk rji cktos 6
2iwa'iir6Xis exet rtpds, Kai es avrb eaobos ovk can irXnv rfj Beparrev
ovar\ rbv Bebv, kirl rfjv KeipaXrjv Kai rb irpoawirov kcj>eiXKvapevrj i/ipos
XevKov.
2i 2

484 HEBREWS, CHAP. IX.
in the Sept. Version, but the Classical writers.* See
also the excellent notes of Whitby, Hamm., Le
Clerc, and Slade.
8. touto STjAouvToy — crrdcriv. Recitatis cultus Levi-
tici ceremoniis Apostolus docet, quid eo significa-
tum fuerit, et quo modo. Constat enim omnia haec
symbolice aliud quid innuisse. (Dind.) The sense
is : " The Holy Spirit (by) thus signifying to us that
the way to the Holy of Holies was, while the taber
nacle had a standing, not yet laid open." ATjAouvToy,
signifying, declaring. And so Philo frequently, as
cited by the Philologists. Tou irveufxaros dylou, namely,
by Moses. MtjVco 7re<J3avepcoV9aj, " not distinctly re
vealed. Ttjv rwv dylwv btibv. By the way being re
vealed is meant the true and efficacious approach to
God, and the mode of attaining the real dyia dyi'cov,
namely, heaven itself. The tcov dylwv, Thophyl.,
Grot., and other Commentators observe, is for eiy Ta
dyia. But of this they adduce no example. The
following therefore may be acceptable. Matt. 10, 5.
eiy oSov eSvwv p dxeASvjTe. By the tj itqwti] o-ki)vi) is
meant the first tabernacle in which the Levitical
worship was performed. 'E^ou'o-Tjy o-Tao-iv. An ele
gant expression, signifying sometimes no more than
standing, of which the Philologists adduce several
examples ; but here (as Dind. rightly observes,) it
has the sense of vigere, valere, permanere. And so
Theophyl. explains : eeoy ou Kparel 6 vo'py, Kaj ai KaT
auTo "Aarpeiai reAouvrat.
9- rjriS (l. e. o-ktjvtj 7rgeo'TTj) irapafioAT) (ecTiv) eiy rbv Kai
pov rbv ivecrrrjKora. The irapa&oArj is well explained
by Chrys. and Theophyl. twos ko.) o-Kiaypacpla. By
Hesych. irpayfxdrwv opieoeriy. It is opposed to the
TeAeiWiy of the New Testament. See CEcumen.
Philo calls it dAATjyopi'a. See Carpz. and Dind. The
Kaigov eveo-TTjKoVa Rosenm. and Dind. explain as a
* Of this I have noted numerous examples in my reading, of
which I will here adduce a single passage from Thucyd. 6, 89. dXXa
irepl bpoXoy ovpevns dyvoias ovbkv dv Kaivbv Xkyotro.

HEBREWS, CHAP. IX. 485
participle preterite for the present, denoting the
time when the Epistle was writing. For the temple
worship continued till the destruction of the temple
by Titus, when the signs ceasing, the thing signified
must succeed to their place.
9- Kad' ov Seopd — Aarpeuovra, "up to which
time," &c. ; (jcaipbv being understood). MtJ Sovd-
pvai TeAeieoea tov Aarpeuovra, "¦ but which cannot
procure the expiation or remission of sins to the
worshipper." So 7? 19- oiSev eYeAe/eocrev 6 vo'py, and
10, 1. where is read in some MSS., by a gloss, Ka9d-
pio-ai, and ver. 14. where CEcumen. explains d7i-Tj'A-
Aafe tcov dfxapriwv. By rbv Aarpeuovra is meant, not
the Priest, but the person in whose name the sin
offering was made. The KaTa vuveltirpiv is explained
by Theophyl. KaTa tov eo-eo dvQpwirov. By Rosenm.,
the mind and conscience, i. e. (he adds) so that no
suspicion should rest on the mind that any sin would
be unexpiated. " Now the Hebrews (continues he)
well understood that the labes animi could not be
expiated by the Levitical ceremonies ; and that God
does not delight in gifts and offerings, but in a pure
mind. See Philo. 159 b." This, however, is- too
fanciful ; and is ascribing to the many the senti
ments of the enlightened few. There is far more
solidity in the exposition of Braun and Carpz., which
see. 10. fxovov — iirtKelfxeva. Now follows the reason
why he had denied the efficacy of oblations and
sacrifices to procure reformation or expiation ;
namely, because they consist only in externals.
(Dind.) The sense is : " and which are so consti
tuted as to endure, and consist, only until the time
of reformation, as being placed only in meats," &c.
The iirtKelfxeva is referred to Scopa : and as Scopa Kai
0uo-i'ai preceded, Heinr. thinks it an anacoluthon.
But in such a case the neuter is purposely adopted ;
ir^dyfxara being understood ; so that the iirtKelfxeva
is a nominativus pendens." 'E7riKeTo-$ai, Dind. ob
serves, is used of laws; and signifies valere." Or
rather, to be laid upon, enjoined, and made binding.

486 HEBREWS, CHAP. IX.
And so it is used sometimes by Thucyd. The eVi
is rendered by Schlit. and Rosenm. propter. But
Braun and Dind. rightly explain it in, by. So the
Syr. 1. See Hardy, supra. With the 3peo'p*crj and
Trofxatn the Commentators are somewhat perplexed.
They are commonly explained by the meats and
drinks forbidden to the Nazarsei. But to this it is
objected by Mich., that the passage does not treat
of meats by which any one is polluted, but by which
he is sanctified. Thus he, in conjunction with
Rosenm., refers the words to the eating of meats
which were holy, and a partaking of which was sup
posed to have a sanctifying influence. See Hos. 8,
15. and Hebr. 13, 9—11. Thus the Qpwfx. will de
note the shew-bread and other oblation food, per
mitted to the priest, but forbidden to the people ;
and the irofxara, the libations of wine, &c. to be
poured out on the altar; which formed a part of the
sacerdotal office. See Braun in loc.
AiKaiwfj.ao-i erapKoy. These are explained by Dind.,
from Carpz. and others, the laws and precepts which
pertained to the body and external things (as of the
distinction of meats and drinks, of ablutions, of cer
tain days), and which therefore could not constitute
innocence, and integrity of mind and conscience ;
though (as Rosenm. adds) they liberated the person
from punishment, and admitted him to the society
of other men.
The Kaipby SiopQco'creeoy is explained by the best
Commentators, " the period which should introduce a
reformation of religion by the change of external
and corporeal into internal and mental worship." I
cannot but suspect that the expression was used
with allusion to a common mode of speaking among
the Jews respecting the period of the advent of the
Messiah, at which they expected these blessings, of
moral and religious reformation , as well as political
deliverance, and temporal felicity. On which see
Whitby. 11, 12. Xpio-Toy Se — dyaQwv. Jam his tanquam in
protasi pramissis sequitur in hac apodosi palmarium

HEBREWS, CHAP. IX. 487
argumentum, qua Christum meliorem cultum, splen-
didiora et efficaciora sacra induxisse evincit. (Dind.)
It is now shown that by Christ, the author of a more
perfect religion, are produced all those effects which
by the high priests of the New Testament, and by
the Levitical worship, could not be brought about ;
that by him was laid open the way to true and spi
ritual reformation, peace, and eternal felicity.
MeAAoWcov dyaBwv, i. e. (as the best Commenta
tors are agreed) spiritual, celestial, and eternal bless
ings, such as we expect to enjoy perfectly in a future
state only, though commenced in this. Besides, as
Braun observes, they were future as long as Christ
was future, and as long as the Tabernacle and its
worship stood. The nature of them is well stated by
Carpz. and Braun, whom see. With ver. 12 — 15.
the Commentators might have compared 2 Cor. 4,
18., where see the note.
11. Sid TTjy pi^ovoy Kai TeAeioTepay a-KTjVTjy. On the
sense of o-KTjvTjy the Commentators are not agreed.
Many early moderns, as, Cajet. and Menoch., and
of the recent ones Braun, take it to mean the
church of the New Testament, i. e. the whole earth.
(See Braun.) The antients, and many moderns, as
Pise, Beza, Junius, Zeg., Capell., Grot, Hamm.,
and Pierce explain it, the body, or human nature of
Christ ; which they support from the verse follow
ing, " by his own blood." And indeed that was a
name often given to the body ; as Joh. 2, 21., where
Christ's body is called a temple. Grot, observes,
that the Apostle, intending to say that Christ had
entered into the highest heaven, by sufferings and
death, in order that he might pursue the commenced
comparison with the priest of the law, chose to say,
that he entered through his body and through his
blood : for the body may, by metonymy, be put for
the pains of the body ; and blood for death is fre
quent." Yet this interpretation is somewhat harsh ;
and many objections are made to it by Carpz. The
more recent Commentators, from Wets, downwards,

488 HEBREWS, CHAP. IX.
are of opinion that the Apostle continues the simili
tude commenced ; and they take the o-ktjvtjv to mean
ccelum aerium et cethereum. Thus the caelum as-
pectabile, they say, was sometimes called by the
Jews the tent of God: and they refer to 8, 2. & 4,
14. They then assign the following sense: "As
the high priest of the Old Testament passed through
the first tabernacle, and went to the adytum, so did
Christ, after death and resurrection, pass through
the air to the highest heaven, and sit at the right
hand of God." I confess I am at a loss to say which
of these two interpretations I prefer. It may be
prudent, with Grot., to unite both, " Notandum (says
he), saspe eandem rem V. Testamenti ad plures sig-
nificatus referri ; ut Pentorium exterius ad signifi-
candum ccelum astriferam ejusque effectus ; ad
significandum totum cultum legalem ; ad significan-
dum corpus Christi, propter diversa Tentorii illius
accidentia, quae commode et hue et illuc referri
poterant." The expression yeipoiro'rr)ros, denotes (as Carpz.
explains) works made by human hands, in opposition
as well to those which seem to exist sud sponte, as
to those which are celestial and divine: both of
which senses are illustrated by Eisner., to whose
examples I add an especially apposite one from Thu
cyd. 2, 27- iyevero <pAo£ TocrauTTj, octtjv ouSeiy irw 'is ye
eKeTvov rbv ypovov yeipoiron)rov eTSeV tjStj yap iv opetrtv
uAtj Tpi<p9eTcra uir dvepov jrpoy aurrjv, dirb raurofxdrou
irup Kai cpAo'ya dir auVou dvTjKe" where I shall have
occasion to adduce other examples.
11. ou TauTTjy TTjy KTi'erecoy. Beza well renders this:
"non hujus structurae," not built by human hands,
as was the Levitical tabernacle.
12. ou'Se Si' aiprroy — eupdpvoy, " Neither by the
blood of (victims such as) bulls and goats, but with
his own blood he entered once for all into the holy
of holies, having obtained eternal redemption for us
by his blood." It is observed by Rosenm. that Sid
denotes the necessary condition by which Jesus, our

HEBREWS, CHAP. IX. 489
high priest, passed through the sanctuary to the
adytum. For that is said to be done by any thing,
which is not done without it. So the Jewish high
priests did not enter the adytum without the blood
of bulls and goats." Aid tou alptToy, by (the pour
ing out of) his own blood, by which the expiation of
men was consummated ; as by the entering of the
high priest into the adytum, and the sprinkling the
blood on the lAao-TTjgiov the solemn act of expiation
was accomplished." 'E<pdn-a^, once for all. This
is meant to signify that that one entering sufficed to
render us partakers of the benefits of his death,
without any repetition of the action, annually or
otherwise; the AoVgcoo-jy being (as the Apostle adds)
alco'via. So Theophyl. : ou ir^ocr Kaipov KaQapfxbv, co'y
eKeivoi, aAA' aieovi'av eAeuSegiav tyjytKwv dpcgTicov.
13, 14. e'i yap — KaSapo'TTjTa. It is observed by
Dind., that this, together with the preceding, con
tains a conclusion a minori ad majus." Taupwv is
for fxotrywv ; as being young bullocks : and indeed
the words are used promiscuously in the Sept. and
Philo, who at p. 675. says, that the Tau'goy and fxocryos
are offered 7rpoy d(pecnv dfxapri)fxdrwv. He then savs,
that the goat is erup3oAov TeAei'eov, o KaQaipei Kaj KevoT
vf/o^Tjv dfxaprtjfxarwv .
13. Kaj crTroSoy Sap^Aeeoy pavrigoucra rous KeKoiveopvouy,
" the ashes of a heifer sprinkling (i. e. sprinkled
over) the defiled." (See Num. 19.) ; from which,
mixed with water, was compounded a sort of holy
liquid, whose sprinkling purified and admitted to
society and divine worship those who had been de
filed by touching a dead body or a sepulchre. Ke-
Koiveopvoi, defiled. So Philo : aKabaproi Ka) ppaer-
pvoi. (Rosem.) This use of Kaivo'co is very rare in
the Classical writers ; and no example is adduced of
it by the philologists. Yet I find one noted in my
adversaria (though I have inadvertently omitted to
mention the name of the author, probably Josephus
or Philo) KaKcoy e§wv oi dv9gco7roi, Kaj aAATj'^ouy iKoivw-
vouv, where it is plain we must read eWvouv.

490 HEBREWS, CHAP. IX.
13. dyid^ei 7rpoy ttjv TTjy erapKoy KaSapoTTjTa, " so
cleanses and restores to legal holiness, or the external
purity above mentioned." rioo-co piAAov — fcovn,
" how much more will the blood of Christ, who
through the external spirit offered himself to God a
perfect victim, cleanse your minds and consciences
from dead and sinful works, that ye may serve the
living God." The only real difficulty these words
contain is in the Sid irveufxaros aiwvlou, of which it is
no easy matter to settle the meaning. Various have
been the interpretations (which may be seen detailed
in Pole, Wolf, and Dind.). Most of the antients
and the earlier moderns understand it of the divine
nature of Christ. And this interpretation is ably
supported by Grot., Limb., Braun, Wolf., Schoettg.
Vitringa, Ernesti, Cramer, Storr, and Carpz., which
last Commentator fortifies it from Banab., Epirt. C.
6., and Theophyl. Others, as Abp. Tillots. and
Drs. Owen and Doddr., interpret it of the holy
spirit ; urging Christ's being conceived, proclaimed,
anointed, working miracles, and at last laying down
his life by this spirit. Thus (Doddr. observes) it
seems a plain testimony to the eternity, and con
sequently the deity of the spirit. Most of the recent
foreign Commentators, however, are of opinion that
irveufxa here signifies life, i. e. Sid irveufxaros dylou,
may mean " per vitam eternam." (See more in
Heinr., Doddr., and Rosenm.) This, however, ap
pears to be an interpretation founded in error, and
does not bear the stamp of truth. The same may
be said of most of the modes of tampering with the
important word irveufxa, found in the foreign theo
logians. I confess that, after all, I see no interpre
tation so safe as the common one, first mentioned ;
though I cannot enter into any particulars of com
parison between that and the second; but must re
fer to the writers above adverted to.
SuveiS. is well explained by Theophyl. " the inner
manner ;" by CEcumen, the mind. And the consci
ence must be included. NeKgd epya, sinful deeds.

HEBREWS, CHAP. IX. 491
See the note, supra 6, 1. By the @eco £covti, is meant
the only true, the eternal, and omnipotent God. See
Braun. 15. Kai Sid touto SiafiTjKTjy Kaivijy perJTTjy io-riv.
And because this new covenant is not of victims, but has to
be established and ratified by the blood of the mediator himself,
therefore he is the mediator of the new Covenant. It has,
however, long been a matter of dispute, whether btaB. should here
be rendered covenant, or testament.* The latter opinion is sup
ported by many eminent moderns, and, among the more recent
ones, by Carpz. And this the context seems to require. Most of
the later Commentators, from the time of Le Clerc, think that both
significations, covenant, and testament, may have place ; there being
here a play upon the double sense of biaBfJKn. For which criticism,
however, Le Clerc incurred the severe castigation of Wolf, Oder,
Twells, and Carpz. Dind., however, thinks that dispute merely turns
on words ; namely, because the mystical sense was called (populari-
ter) a lusus. True ; but Le Clerc's whole language was indecorous,
not to say profane ; and therefore highly censurable ; though I see
nothing so very objectionable in the criticism itself; since examples
of this kind of lusus, on the different significations of a word, as also
the paronomasia, are frequent among the antients, and not uncom
mon in our Apostle. Albertiand Dind. adduce two examples from
Philo, certainly one of the gravest of writers, where there is a similar
play on these two senses of btaBfiK-n. See p. 1052. If this be not'ad-
mitted, and the mediator be thought (as Doddr. maintains) " a very
improper expression," we may, with Whitby, Pierce, Doddr., and
Mackn., render it covenant (See Macknight's note). I, however,
agree with Mr. Slade (who has here a copious and able annotation),
that it is least exceptionable to suppose, that the Apostle, in ver.
16 & 17-, is taking advantage of the two-fold sense of hiaBfJKri, in
timating that it is applicable to the Christian dispensation, not only
as denoting a covenant (which is the usual signification of the word
in Scripture), but also in its general acceptation, of a testament-

* The state of the question is thus treated on by Slade. " To
the common translation there are several objections. 1st., The
very notion of a first testament is incorrect, for the Mosaic dispensa
tion cannot be considered in that light. 2nd., We cannot speak of
the mediator of a testament. 3rd., The argument fails, respecting
the necessity of the testator's death, because the validity of the old
dispensation did not depend upon such an event. 4th., A testament
was never ratified by sacrifice, and, therefore, such a construction
here would exclude the doctrine of expiation. It appears that the
word biaBnKri must, in this verse, signify a covenant, as it always
does in the Sept. To this the great objection lies in ver. 16 & 17.,
where mention is made of the death rov btaBepkvov ; for a covenant
by no means requires the death of a contracting party in order to
its ratification."

492
the death of a testator being not less requisite to the operation of a
will, than ihe death of a victim to the validity of a covenant. And
so (he adds) Dr. Wells. Whitby's arguments have been well
answered by Mr. Slade, who also further pre-occupies an ohjection to
the proposed interpretation, namely, that it appears to introduce a
sophism. "The passage (he truly remarks) might have been intended
not as a proof, but a detached illustration, showing that the Gospel
(r) Katvr) hiaBr]Krj), whether regarded as a testament, or a covenant,
must be ratified by death."
At eis airoXvrpwatv — irapajidaewv must be understood dirb. And
Rosenm. compares the Ciceronian phrase liberatur culpa, for a culpd.
The krrl Rosenm. takes in the sense in. But it seems better to
suppose it used in that of sub ; as when speaking of the reign of a
monarch, or the duration of a magistracy. Ot KeKXnpkvoi, i. e. cum
effectu, as Grot, explains, faithful Christians. The kirayyeXla rrjs
aiwviov KXr)povopias signifies the promise of an eternal inheritance
in the promised future felicity, so often represented as such ; in
order to show its certainty.
16. oirouyap — tiiaSefxevou. As the Apostle had, in
the preceding verse, made mention of inheritance,
so he now glides into the idea of a testament. It is
sufficient to observe, that the use of the word SiaQ.,
necessarily involves the death of the testator. 'Avdy-
ktj is for dvayKaiov icrrt ', and cpipeoSai is for eireo-$ai,
or yeveo-Qat. (Rosenm.) But this seems too arbitrary
and artificial. Others, as Grot, and Schleus., inter
pret the <pe'peer9ai, producere inforo, i. e. " the death
of the testator must be proved judicially." This,
however, seems not a little harsh. I am surprised
none of the Commentators should have*seen that the
sense is this : " A testament necessarily carries with
it an idea of the death of the testator." The con
struction is as follows : dvdyKTJ icrrt (Sja^TjKTjV TauTTjv)
cJJe'geo-Qaj hdvarov rou SiaSep'vou. The words following
are illustrative.
17- Siaorj'KTj ydg iir) veKpols 0e0ai'a. This, Rosenm.
observes, is what the Roman Jurisconsults mean,
when they say, Testamentum morte confirmatur.
And he, in conjunction with others, takes the eVi in
the sense after. But it may signify in the case of;
and fxovov is understood. j3e0ai'a, carried into effect.
Thus it answers to the fxrprore \tryuet, " produces no
effect."

HEBREWS, CHAP. IX. 493
18. o0ev — iyKeKalvio-rat, " whence not even the
first covenant was made valid without blood." The
o9ev Rosenm. refers to ver.15., and paraphrases," that
there should be some similitude between the old
and this new form of religion." 'EyKeKalvtcrrai, was
made valid, ratum, factum est. So Chrys. explains :
0e0aia yeyovev eKupwQj). A remarkable signification,
which may (I think) be best accounted for thus,
'EyKaivi'^eiv, like 'pn, signifies, properly, to renew,
and also to use for the first time, Anglice to handsel;
and, as using any thing is a confirmation of its being
ours, or, in our power, so *"\T\ and eyKatvlgetv came to
be applied to denote the solemn handselling of any
thing by various rites, whereby its possession was
confirmed and ratified; indeed we retain the remains
of this custom in what is familiarly called a house-
warming. Hence the term was applied to the
establishing, confirmation, and consummation of any
covenant which is the signification here required ;
and although the above mode of evolving it differs
from any yet proposed, I think it will be found cor
rect. The Apostle has reference to Ex. 24, 1 — 8.
19, 20. AaATjSei'o-Tjy — tco Aacp, " for when Moses
had recited the whole Law (the formula of the cove
nant) to the people ; as had been prescribed (by
God)." LTdo-a evToATj, all the precepts in Ex. 21, 22
and 23. AaAeTv may very well denote recitation.
The KaTa vo'pv, Theophyl., Beza, and the best recent
Commentators, rightly render, " by command of
God;" for there is no article, and the context re
quires this sense. MeTa uSaToy. " At Ex. 24, 6.
(observes Rosenm.), it is only said, that the people
were sprinkled with the blood of the victims ; but
that it was usual for water to be mixed with the
blood, we learn from Levit. 14, 49 — 51., where also
mention is made of the scarlet wool and hyssop." To
afpc may be rendered blood ; for the Hebrew (con
firmed by the Sept. and Philo) has ^H, " the half of
the blood." With respect to the water and the
branch of hyssop, they are not mentioned by Moses ;

494 HEBREWS, CHAP. IX.
though they may very well be accounted for, as
being (to use the words of Gom., Germ., Est., and
Rib.) " aspersionis instrumenta commoda, ne sanguis
aspergendus concresceret :" for the wool imbibes and
retains the moisture, and the hyssop serves for the
sprinkling. That the irepippavrirjpiov was formed of
hyssop and scarlet wool, we learn from Levit. 14. ;
and that hyssop was used in sprinkling, from Ps. 51,
7., Ex. 12, 22.
With respect to the aura re to $j3a/ov, some would
join it with the preceding, in order to remove the
seeming discrepancy between this and the Mosaic
account, where it is only said, that the people were
sprinkled. But that is doing violence to the con
struction ; and as the account in question contains
other additions to (though not variations from) the
Mosaic account, it may be tolerated. And, as the
altar was sprinkled, it is probable that the book was
so likewise, just as it lay on the altar. These particu
lars are supposed to have been derived from tradi
tion. They are, however, adverted to by the
Apostle in the manner of things well known to his
readers. By the irdvra rbv Aaov, some (considering the great
number of the people, 600,000,) suppose only their
representatives. Others think that the words being
slowly and loudly pronounced by Moses, were com
municated by heralds to all the assembled multitude.
Both conjectures are devoid of authority, or even pro
bability. The first cannot be thought of; and as to
the latter, it is too formal and hypothetical. The
words, or the substance of them, would be trans
mitted to, and become known to, all the people,
without the intervention of heralds ; for it was not
necessary that they should all have this knowledge
at the same instant.
20. Aeycov TouYo— ©eo'y. Exod. 24, 8. The 8ia0Tj'-
ktjv eWeAAeo-Sai is for the preceding SiafiTj'KTjv erovTeAeTv,
sroieTv, iyKaivlgeiv. In the Hebrew we have m3, cut,
which has reference to the cattle slaughtered at

HEBREWS, CHAP. IX. 495
entering into a treaty. Ilgoy ufxas is for opv, "for
your benefit." (Rosenm.)
21. Kaj ttjv o-ktjvtj v — eppdvrtcre. In the Mosaic
account of this dedication we do not read that the
tabernacle with all its vases was sprinkled with blood.
Though this circumstance is also mentioned by
Joseph. Ant. 3, 8, 6., and Philo 675 & 676. (Dind.)
22. Kaj er^eSov — Kabaplgerai. Grot, and Rosenm.
observe, that o-^eSov is said prudenter ; since some
were cleansed with water, others purified with fire.
Kai ywq)s alfxareKyutrlas ou ylverai dcpecns. Now,
under the Law, no expiation was performed without
blood shedding. To which purpose, the Commentators
cite Maimon.de Pasch. 1, 6., fundamentum sacrificii
in aspersione consistit, and the Talmud : Non est
expiatio, nisi per sanguinem. In sacrifices where all
things were purified with blood, that the dcpeeny dpcg-
rijfxdrwv was supposed to be attained, is clear from
the words of Philo, p. 840. (cited by Carpz. and
Dind.), tco tou ®eou /3eopo, Si' ou irdvrwv dfxaqr-ijfxarwv
Ka) irapavofxfjfxdrwv diroAucreis ylvovrat, Ka) rravreAeis
dcbeVeiy. Why no expiation was held good without
the shedding of blood, see Morus, cited by Rosenm.
23. dvdyKTj — TauYay. Now follows the conclusion.
" It was, therefore, necessary that the shadow of
heavenly things (the tabernacle) should be purified
with these, but heaven itself, with better sacrifices
than these ; " i. e. " it was necessary that an ap
proach to Heaven should be afforded by a more effi
cacious sacrifice." On uTro'Seiypt see 8, 5. Now, all
things done by the tabernacle worship, and the
priesthood of the Old Law, were but a shadow of
heavenly things. Therefore, it was enough for them
to be consecrated to sacred uses by these, namely, by
the blood of bulls and goats. But those (namely,
the heavenly) were to be dedicated Kpelrroo-t 6Wi'aiy,
i. e. with the sacrifice of Christ alone. The Plural
is here used for the Singular ; as Matt. 21,7- An
enallage common in the Classical writers. In Ka&a-
pi'^eerOai, there is a metonymy such as we often find,

496 HEBREWS, CHAP. IX.
when things partly similar, partly dissimilar, are
compared. For, as by the legal purification an
entrance was afforded to the sanctuary, so, by taking
the effect for the cause, heaven is said Kavaplgeo-Qat,
instead of saying, that an entrance by them is given
to that heaven. (Rosenm.) Heinr. takes Ka$apj'£eerQai
actively, supplying Tj'pey; and he regards uiroL KaQap.
Quo-lais as an exquisitius dictum. Schleus. Lex. un
derstands expiation, nagd TauTay. The ratio of
this idiom is not well seen by the recent Commenta
tors. The words simply mean compared with, or
than, these. So our than is derived from a verb sig
nifying to compare.
%4i. ou yap — ouoavbv. The force of yeipoirotyr. has
been explained, supra, ver. 11. 'Avrlruir. is nearly
synonymous with uirotietyfxa, irapafioAi), eru'p3oAov
(which terms are promiscuously used by Philo) ; and
on this term I have before treated. See also Carpz. and
Schleus. Lex. The sentiment is as follows : " Christ
did not enter into the human holy of holies, which
was only an image representing the true one, namely,
heaven, but into heaven itself. Nov epJsavio-Q^vai tco
irpoo-wirw rou ®eou uirep Tj'pov, sub. eiy to or eoerTe, in
order to. On the signification of epJsavierQ^vai the
Commentators somewhat differ. The best founded
opinion seems to be, that it denotes to present him
self, appear before. It is, we are told, a forensic
term ; as Acts 24, 1., 25, 2 & 15. But it means not
only present oneself at a royal court, to obtain
justice, but plead the cause qf another. See Ernesti,
Carpz., and Dind., in loc. Here, by the context
(especially the uirep Tjpov following), it must signify
appear, to plead our cause, to deprecate the wrath
of God, and obtain our pardon. It is observed by
Rosenm., that the High Priest is said to appear
before God, when he stands at the ark. By which
it was declared that the solemn expiation was then
made. So Christ entered into Heaven, and stood at
the right hand of the Father. Now, therefore, it is
declared that the whole expiation is effected, and

HEBREWS, CHAP. IX. 497
that pardon is obtained for men by the death of
Christ. See c. 7, 25.
25, 26. quo" i'va— dAAoTpi'co. The ou'Se belongs, not
to ver. 24., but ver. 23. ; and the ou yap and ouSe cor
respond to each other. Thus dvdyKTj must be
repeated. The sense is: " Neither was it necessary
that he should offer himself often, as the High
Priests enter the temple every year with another's
blood. The offering of Christ was his passion and
death, infinitely superior to the offering of the High
Priests, and especially as requiring only once to be
made, and not having need that Christ should de
scend from heaven, and repeat it annually, or ever
again.'" Ev aJp is for o-bv aip The aAAoTp. is used, as
better suited to the IS/co; but it has simply the sense of
d'AAoy. 26. irre) eSei — Ko'crpu. This is a parenthetical
clause, in which, Dindorf thinks, there is a reductio
ad absurdum. Though Grot, interprets the e'Sei
oportuisset (dv being understood), as used not of
necessity, but of what is better and more expedient ;
q. d. " if there had been any greater efficacy in a
repeated offering, it would have been expedient that
he should," &c. Nuv Se. A vuv coming after a Se
often (as here) denotes, not time, but opposition.
And so Grot. The sense may be thus expressed :
" as things now are ; as there was no utility in a
repeated offering." *Aira%, once for all. 'Eir) cruvre-
Aela. rcSv a'twvwv, "at the conclusion of the ages," i. e.
the last of the Dispensations, the fulness of time.
See 1 Cor., 10, 11., and the notes. Ernesti renders,
" in ultima mundi parte." Eiy dfleVijeriv dfxaprlas,
"for the putting away and abolition of sin." See
Dan. 9, 24. Ajd TTjy Quo-las auVou irecpavepwvrat, " he
hath been manifested by his own sacrifice;" as
ep^avio-OTjvai at ver. 24. So the High Priest had to
appear annually before God. It is observed by
Carpz., that this is a verbum sacrificaniis in terra,
equivalent to iyylgeiv tio 0ecp, Kai eauTov Quo-lav 7rpoo--
cfepeiv. And so in Philo 1097> sacrificers are said
vol. vm. 2 K

498 HEBREWS, CHAP. IX.
e'yyi^eiv, and <pavepouer0ai rw ®e«5. There is an evi
dent allusion to his thus presenting his sacrifice.
27, 28. Kai Ka0' 00-ov — kpi'criy. The Apostle shows
by a new argument, derived ct simili, that Christ
ought once only to offer himself, namely, because his
sacrifice and death were one and the same. Nor
does he properly intend- to affirm that all men must
die, but that it is appointed for them once to die,
and after death, nothing shall remain but judgment.
(Dind.) So Theophyl. : Nuv Kai ttjv aiTi'av Aeyei Sid
tj dira^ diridavev b XpierToy S10V1, <pr)&)v, evos Bavdrou
dvTi'AuTgov iyevero. 'AireKetro ydp rots dvBpeSirois aira%
diroQavetv' rouro ouv ro aira£ diriQavev uirep irdvrwv.
The Kaif o'crov is for KaQeoy. 'Afl-oKeiTai, " it is di
vinely decreed and appointed." Dindorf here ob
serves, that da-oK. is used not only of rewards, but of
every thing appointed and destined to be. And
Wets, and Kypke adduce numerous Classical exam
ples, not, however, very apposite. On the senti-
ment it is well observed by Rosenm. : " OpponUUtur
Sibi hominum mors et Kpicns; Jesu mors et Kplcns:
Kgi'eriy Jesu, utjudicis, hominis ut judicandi."
28. ouTcoy — ereoTTjpiav.
Here dirai, signifies once for all. See the note on Rom. 3, "21.
IIpdaevexBeis, scil. eis Bvaiav, " being offered up by himself." So
Theophyl.: v(j> kavrov. Ei ydp Kai dpxtepevs kanv, aXXd Kai Bipa,
Kai tepe'iov. The iroXXwv is for irdvrwv, " all who should lay hold
on his salvation by faith and obedience." " It is not to be under
stood (says Dr. Wells) that Christ was once offered to bear the sins
only of some certain persons, but that he was offered for the sins of
the whole world ; though wicked men, by their impenitence, lay not
hold of this benefit ; and so it comes to pass, that Christ actually
bears only the sins of many ; viz. of such as belieVe and obey the
Gospel, and so actually enjoy the benefit of Christ's oblation, accord
ing to Heb. 5, 9." So Theophyl. (from Chrys.) : TtVos he 'kveKev
etKe, iroXXwv, Kai oil irdvrwv ; ejret§)/ pi) irdvres kiriarevaav. 'O
pev yap Bavaros avrov dyrlppoiros l\v rrjs irdvrwv airwXetas, Kai
baov ro eir avrw, virep iravrwv airkdavev' ov irdvTWV he rds dpap-
rias avnveyKe, hid rb pr) BeXfjaat avroiis. "Slare &x9rl'TT0V kaVroTs
rbv Bdvarov tov vlov tov Qeov kirolnaav. So also Theodoret : Twc
oliv ireiriarevKorwy povwv rds apaprias bteXvae. See also G3cumen.
Theophyl. notices that iroXXwv may be taken for irdvrwv ; as at
Matt. 20, 28. And so most recent Interpreters, who might have
cited the Virgilian Unum pro multis dabilur caput. It comes to the

HEBREWS, CHAP. IX. X. 499
same thing; and, in either way, the passage is rescued from Calvi-
nistic perversion. It may be observed, too, that this and the pre
ceding passage are remarkable for containing a direct assertion of
the vicarious sacrifice of Christ ; on which see Braun in loc, and
the excellent work of Abp. Magee on the Atonement.
'Ek bevrepov. See the note of Limb., or the substance of it de
tailed by Doddr. Xwpls dpaprias. The sense of this term is obscure
and uncertain ; consequently Commentators differ in opinion.
Whitby, Mich., Storr, Morus, Schleus , Mackn., arid others, take
dpapr. to mean a Sin-offering. But see the well founded objections
of Dind. and Slade. The usual signification of the word may very
well be retained ; and, with Carpzov, Rosenm., Dind., and Slade,
we may render: "sine peccati nostri onere, quod sibi ferundum
imposuit, quod in crucem sustulisse dicitur;" or, with Hamm.,
Pierce, and Doddr., " without any of those sufferings which he
underwent as an atonement for sin ;'' which comes to the same
thing. The sense, then, is : " without having occasion again to
bear our sins, by the sufferings he formerly underwent as an atone
ment for them;" The cts irwrwpiav may be construed either with
ofBnaerai, or with direKhexopkvois. The former method is sup
ported by the antients, the Syr., and the most eminent moderns;
ihe latter, " who look to him for salvation," by Castell., Wolf, and
Slade, who compare Phi). 3, "30. But that passage is not of the
same nature ; and it may be questioned whether it can bear any
such sense. The former construction is undoubtedly the true one.
The whole passage is admirably explained by Theophyl. (from
Chrys.) thus: OipBriaerat bk eK bevrepov ovKkn dpaprias eiriipepo-
pevos, ovhk Bavdrov bevrepov hi uvrds heopevos, dXX' ws Kptrns eh
awrnplav rols avrov direKhexopkvois, rovrkart, rots iriarevovaiv eh
avrov, Kai kXiriiovai rrjv avrov irapovaiaV irpbbriXov be brt Kai
dt,iws avrrjs Cwiti. Kairoiyc ou povov els awrripiav fjZei, aXXd /cat
els ripwpiav rwv diriarwv Kai rwv dpaprwXwv' dXX' ijpws rb tjtai-
bpby elire.

CHAP. X.
The Apostle proceeds to treat of the imperfection
of the Mosaic Law, and the perfection of the Chris
tian religion, also the sacrifice of Jesus Christ for our
sins, ver. 1 — 18. (Ern.) This Chapter is not con
nected with the words immediately preceding, nor
contains the reason of them ; but relates to what
was said on the entering in of the Priest to the
Sanctum Sanctorum every year ev aifiaTj dAAoTgi'co ;
whereas Christ offered himself. The cause he de
duces from the variety of sacrifices, and the nature of
the law. (Dind.)
2 k 2

500 HEBREWS, CHAP. X.
Verse 1. o-^i'av — irqayfxdrwv, " For the Law hold
ing out only a shadow of the future and heavenly
blessings, not the very figure and substance of them.'
"E^eov, " since it held out." "%Kiav, i. e. a faint sketch
or outline, opposed to which is the e'tKwv, or the figure
filled up, and become a complete and substantial
form. So elSoy, 2 Cor. 5, f. See Chrys., Theophyl.,
and CEcumen., and also Dind. The pAAovTa dyafld
denotes, not the heavenly sanctuary, as Pierce fan
cies, but, as the best antient and modern Commen
tators are agreed, the benefits obtained by Christ,
true forgiveness of sins, and admission to eternal
happiness. See 9, 11.
1. xaT' eviauTov — TeAeicoerai. There is here a tra
jectio and synchysis; and the construction is thus
laid down by Rosenm." ou'SeVoTe SuvaTai TeAeicoerai
Touy irpocrepyofxivous Kar iviaurbv TaTy auYaly oWi'aiy, dy
7rpocr(pepoueriv (sc. leoels) eiy SiTjveKey. By the irpocrepyo-
txevous are meant those who approached to the altar
(as Heb. 11, 6.), such as the Apostle afterwards calls
the AaToeuovTay, or worshippers. TeAeicoerai, make
perfect, fully expiate, and free from sin, i. e. quoad
mentem et conscientiam.
2. eVei ouk — KeKaQagp'vouy. Many MSS. and other
authorities read e7rei ouk dv, which is approved by
most Critics, and has been received by Griesbach.
Thus the words will be taken interrogatively, with
this sense : " Would not those sacrifices have ceased
to be offered up every year?" And they remark that
eVei may commence an interrogative sentence ; as in
Rom. 3, 6. and Aristoph. Nub. 689. Carpzov, how
ever, thinks the common reading (which is, more
over, found in Chrys.), is more agreeable to the
simple assertion which follows. And he observes
that Philo often uses eVeiS^ and eVeiSdv in the sense
siquidem, ceteroquin. The sense is the same on either
reading : but I see no sufficient reason to abandon
the common one. Particles are often introduced ex
emendatione, and that arising from misapprehension ;
which seems to be the case here. The reading Kav,

HEBREWS, CHAP. X. 501
was another emendation : for I remember no instance
of eVei and ouk coming together. What are the
" critical reasons" for the new reading I am at a loss
imagine. The sense is : " otherwise (if men could not by
these sacrifices have been perfectly expiated) they
would have ceased being offered." For here, as in
many other instances, the Greek and English idioms
coincide. See Viger. and Matth. Gr. Gr.
2. Sid to pSep'av eyeiv — KeKaQappvouy, " by reason
of the worshippers, once purified, having no longer
any consciousness of sin, to deserve punishment and
need expiation ;" or, " they would have been freed
from the consciousness of sin, and the solicitude and
anxiety thence resulting.'' Schoettg. Hor. Hebr. in
loc. well explains the use of o-uveiS. by the Apostle
thus : " Sacrificia expiatoria V. T. non poterantsine
fide in Messiam sic expiare peccata, ut conscientia?
hominum propterea tranquillae fuerint, nullosque
peccatorum morsus ultra senserint. Sed sacrificium
Christi fide a credentibus apprehensum conscientias
sic tranquillas reddit, ut a metu peccatorum plane
sint immunes."
3. aAAa [ev aurats — eviauTov. At auVaTy must be
understood 6W/aiy, and (as Ernesti thinks) pvTj after
dvapTjo-iy. The sense is : " But in these sacrifices
there is only an annual commemoration (by the High
Priest, on the day of expiation) of the sins (commit
ted) during the year." So Theophyl. explains : ou'Sev
d,aa KaropQoucnv ai Suen'ai, ei pj fxovov dvdfxvijcriv dfxap-
ticov, rourecrriv, 'e"Aeyyov. Ou yap dfyecrtv irapiyoucnv,
aAA' djroSeiKvuouo"i Sid tou de) -rpocrcpeeeerSai, oti aAuToi
eicriv aj dfxaprlat tou Aaou. Ei ydo eAu^Tjerav al dfxap-
riai, tj eSej 8uo-jcov ;
4. dSuvaTov — dfxaprlas. The Apostle (Theoph. ob
serves) strengthens the reasoning dirb TTjy euVeAei'ay tcov
it potr ay ofxevwv, Ka) rou pyeflouy tou voo-t]fxaros. By dfxapr.
is meant the reatus, and the consequent punishment
resulting from it. Now the blood of bulls and goats
could only produce a corporeal or legal purity, could

502 HEBREWS, CHAP. X.
not cleanse the conscience, or free us from all sin ;
as does the blood of Christ. See Carpzov, who cites
a passage of Philo 3, 675 c, where it is said that all
sacrifices are only symbols of the purification of the
mind. 5. Sio e'to-epyofxevos — Tj'SeATjcra?, " Wherefore, to show
this, where the Messiah is described as coming into
the world and commencing his work, he saith :
" Sacrifices thou desirest not, but a body hast thou
purified me." " The Apostle (says Mr. Valpy)
opening the great plan of redemption, introduces
the Saviour as thus addressing his Father. See the
6th and following verses of Ps. 40., which is a pro
phecy of Christ, upon the assumption of the hu
man nature." At e'to-epy. the recent Commentators
subaud co'y, and render the e'tcrepy. venturus, as if
about to come. But this is a needless refinement.
Of course, it must mean his coming from heaven
into this world ; and Whitby here ably refutes the
gloss of the Socinians, by which they would evade
this proof of the pre-existence of Christ in heaven
before he came into the world. Ae'yei, i. e. saith by
the mouth of David, who there (Ps. 40, 6 seqq.)
speaks in the person of the Messiah.
5. ereopt KaTTjpTierco pi. As to the remarkable
discrepancy here between the Heb. and the Sept.,
I cannot notice the conjectures which have been
hazarded, to account for that difference, or the re
finements of interpretation by which they are at
tempted to be reconciled. See Pole, Wolf, and
Dindorf. It may be sufficient to say that it is the
opinion of the most judicious, that the discrepancy
may best be removed by supposing that the Sept.
have translated freely, giving the real, though not
the literal sense ; explaining it (as Mr. Slade says,
to whose note I refer for their particulars), in the way
of paraphrase, to those for whom they translated.
See Rom. 3, 12. There can be no doubt but the
phrase crwfxa tie Karyjprlrrw pi must be understood of
Christ's being clothed and fitted with a human body

HEBREWS, CH£P. X. 503
for the purpose of making the sacrifice in question.
The sense intended by the Apostle is expressed by
Rosenm. thus : " Sincethe sacrifices enjoined by the
Law of Moses could not take away sins, Christ was
pleased to offer up himself, and by this sacrifice to
expiate and bring us to salvation."
6. oAoKauTcof/.aTa-^eu8o'KTjeray. At ?repi afj-aprlpts
must be understood Quo-'tav, Heb. rfHtsn, a sin-offering.
Ouk euSo'KTjcray. A stronger term than the ouk TjV»j.o-ay
of the Sept. and the rPNttt W7 of the Hebrew. But
St. Paul regarded (and rightly) the verb )"Htftt? as put
per meiosin.
7- to'tc eiVov — erou. At rbre there seem to be
some words omitted, which may be thus supplied :
" Seeing, then (said I), that thou art not appeased
by sacrifices, I said, Behold, here am I, ready to obey
thee, and fulfil all thy will." Thus ToVe must neither
be taken in sensu ypovtKw, nor be regarded, with
Heinr., Mich., and Dind., as pleonastic. At too
sroiTjcrai must be understood eveKa, which is for eiy to
TroiTjerai. Instead of KecpaAi'Si other Translators have eiArj'p^Ti
or /3i0Ai'cp, or reuyet. The Heb. Tlb^O undoubtedly
signifies a roll. But the best Critics have observed
that KeejjaAjy may be no more ; since it was so called,
with a reference to the wooden rolls, or staves, about
which the parchment was rolled up • having at the
ends, or (I should conjecture) one end, a piece of
turnery, which, from bearing some rude resemblance
of a head (as sometimes we see on walking-sticks),
might give name to the whole. By the Keep, is, I
think, with Doddr., meant the Pentateuch, with allu
sion to the general predictions in it of the Messiah.
8, 9- dveoVepovT^ejpTjKev. Rosenpn., after observing
that these are not the words of the Psalm, but of St.
Paul, notices that it was not unusual for writers (as
Philo) to take another's words, and then to bring
them forward, member by member, and deduce ar
guments from them. And he lays down the senti
ment from ver. 5 — 9. thus : " Obedience is better

504 HEBREWS, CHAP. X.
than external sacred rites. This obedience Christ
rendered, by willingly and promptly submitting him
self to death, to this end, that we should be purified
from sin, and obtain pardon and acceptance."
9. dvaigeT rb irpwrov — cmjcrj). Such is usual in dis
junctive syllogisms. To 7rpeoYov, the Levitical sacri
fices. To tieurepov, i. e. to iroielv to SeATjpc tou 0eou.
A'ipeiv, like d#eTeiv and Karapyeiv, signifies to abrogate.
'Icrrdvai signifies to set up, confirm. The meaning
is, that the precept respecting sacrifices will now
cease, and another will hence have place, which the
Messiah had promised when he declared that he
would do the will of his Father. (Rosenm.)
10. e'v oj — i<pdira%. The SeATjp is explained by
Ernesti pi~i, eutioKia, good pleasure of God : for to
God the Father, the antients, and most moderns
refer it • on which see Mackn. and Whitby ap Slade.
By Carpzov and Rosenm. it is referred both to God
the Father, and God the Son. And Rosenm. adds:
" quia Deus hoc a Jesu fieri voluit, et Jesu id quod
voluerat Deus, fecit." It is observed by Dind. :
" Agitur hie tantum de sacrificio, quo Christus semet
Patri obtulit, in eoque ejus voluntatem sive mandata
exsecutus est, quae duplicis quidem generis erant, ut
partim homines sanioris religionis cognitione imbu-
eret, partim eorum causa mortem subiret." 'Hyiaer-
pvoi, " purified from sin." For, as Rosenm. and
Dind. observe, dytdgetv is synonymous with KaQalpetv,
and has reference to the sacred KaQapcns to be ob
tained by piacular and various kinds of washings.
The sense, then, is, that " we are rendered pure, and
obtain pardon and acceptance solely by the offering
of the body of Christ." 'E<pdira%, i. e. once for all,
by an act neither needing nor admitting of repeti
tion, on which our pardon may safely be rested,
since it will be for ever availing, and not be tempo
rary, like that of the sacrifices of the old dispensa
tion. 11. Kai irds — Suo-i'ay. The Apostle proceeds to
show the infinite superiority of Christ to the High

HEBREWS, CHAP. X. 505
Priests of the Old Testament, especially since they
were only ministers and servants, but Christ is
Lord. (Rosenm.) This verse, Braun thinks, coheres
with ver. 12, 13, and 14. And here the Apostle
brings forward a new argument for the sufficiency of
the sacrifice of Jesus Christ, or rather confirms what
had been already said. AeiTougy/a may refer to those
parts (doubtless the most dignified) which the High
Priest had assigned to him in the ministration. The
eo-TTjKe may be not without force ; since (as Braun
observes) no Priest was allowed to sit down in the
temple, on pain of death ; though Chrys. says : dga
to eo-Tavai rou AeiTOupyeTv eerTi crTjpToV oukouv to KaQrjcr-
flai, tou AeiToupyeTo-Qai. Rosenm., too, recognizes an
antithesis in iroAAaKis and icpdira^ Trpoercpepetv.
12, 13. auVoy Se — ®eou. The eKaflio-ev is rightly
said, by Rosenm., to denote the majesty and dignity
of Christ, though that rather confirms the sense of
eo-TTjKe in the preceding verse, which he rejects.
For in the temple every Priest was compelled to
stand, as being in the court of the Great, King; but
Christ sits in the presence of God, and that at his
right hand, and is eruvSgovoy. The force of the com
parison is obvious.
On ver. 13. see the note on 1, 13. By the enemies
of God, Dind. says, is meant whatever hinders the
salvation Christ wishes to obtain for his servants,
namely, sinful actions, superstition, idolatry, and
death itself; as is explained by the Apostle's words
at 1 Cor. 15, 26." But this seems an unwarrantable
refinement : for though actions may be included, yet
surely the persons by whom the actions are per
formed, must be chiefly understood. Who these
persons are, Braun has well shown, who also observes
that the ev Se£id, though propounded dvQpwiroiraQws,
must be understood ®eoirpeirws ; since it is sometimes
used of God ; as Is. 30, 38.
14. fxtd yap — dyia^opvouy, " For by one sacrifice
he hath for ever expiated those that were to be re
deemed." TeTeA.j DirrtL observes, answers to the

506 HEBREWS, CHAP. X.
phrase dcpecrjv rwv dpsprteuv xaifTv at ver. 18., apd to
irepieXeiv at ver. 11. And Carpz, and Dind- think
that the words eiy rb SiijveKey belong to TeTeA. ; though
some refer them to wgoo-d>, ; others, to dyia§.
15^^-17- fxotprupei he^-rfxvvjCfQer] 'iri. The Se signifies
moreover. MapTyge?, bears tesfifnony, teaches, namely,
that we are expiated and blessed. Tq xveupe to d'yiov.
Here (Carpz. observes) is a proof pf the Divinity of
the Holy Spirit ; sinqe him whom at vpr, 15 he call§
the Holy Spirit, he at 16. calls Kupipy, for which the
Hebrew original is niPP. Rosenm. notices that
the words fxerd rb TrpaeiprjKevai are connected with
ver. 16* ; and at the beginning of ver- 17< must be
understood eiY eViAe'crei, " For (continues he) the
nervus proband! is in ver. 17. fth§ sins committed
by them I will remember no more,' i. e. I wiU remit
and not punish (as supra g, 12,) :" and this is partly
clear from the introduction of the words at ver. 18.,
and partly from many things being omitted after ver.
16., which h^d been brought forward at 8, 8. seq.
18. bVou Se™dp/pT<a?r The argument goes to prove
the insufficiency of the Priesthood of the Old Testa
ment. The major is certain. For oblationis, made in order
to the obtaining of remission. Now since they could
obtain no perfect remission, but only a typical one,
which was rather a irdpetns and dvo^Tj ; therefore the
irpocrQopd remained, and was to be every day re
peated. Whence it follows, " where there is perfect
remission of sin, no oblation can have place ;" for it
would thus be vain. The minor is this : that under
the New Covenant there is a perfect remission of
sing. (Braun.) To this purpose Carpz. cites Philo
675 c. and 843 c. whence it appears that in a sacri
fice for sin there w^s said to he sought ?rapd TTjy i'Afoj
tou ©eoy S'jvdpeoy dpTjefTia dSiKTjpytreov ; for that bulls
and calves were slain ?repj d<J>ecreei>y dfx^rrjfxdrwv.
19, 20. iy_ovres ouv — 'Itjo-ou.
I would rejider : " Since then, brethren, yve have obtained a pri
vilege for an entrance into the Holies (i. e. heaven), through (the
efficacy of) the blood of Christ, to which entrance he hath prepared

HEBREWS, CHAP. X. 507
for us a new and perpetual way, by the removal of the veil, even his
body." Here (observes Rosenm.) there commences a new section
of the Epistle, which has been hitherto doctrinal, showing the suffi
ciency of Christ's Priesthood, and the weakness of the Aaronitlsh.
Now the Apostle proceeds to the hortative, consolatory, and. con
firmatory, which extends to the end of the Epistle." In the eiaohov
-wv dyiwv there is an allusion to the rite of the Old Testament
which forbade entrance to the Sanct. Sanctorum to any but the
High Priest. Now (it is shown) by the efficacy of the sacrifice of1
Christ, all the faithful as well as Priests, are admitted to the Chris
tian Sanctum Sanctorum, even heaven itself. Happnaia, liberty,
privilege. See supra, 3, 16. 4, 16. "Ev rw a'tpan'Inaovs, i.e. (33
Carpz. has sliown) " by the virtue and efficacy of the blood of
Jesus." So Theophyl. : bid rod a'iparos. The kveKaivtaev Chrys.
explains, " formed and himself entered upon," literally, created*,
i. e. first laid open and himself entered upon. Now he that lays
open a road, is said to have prepared or made it. See note supra,
9, 18. 'Obbv irpoaiparov Kai Swaav. The adjective irppatparos pro
perly signifies newly slain, or recently spoken ; but ehiefly the latter.
At length, however, it came to merely mean new-made (tike our
brand*neu)J, and, in a general way, new. Now this way to heaven
might very well be so called, as having been hitherto unknown, and
then first, and also recent ly, opened out, and trockjen by Christ. (See
Braun.) It is also called cwaav, which is explained by Braun tri-
tam, well trodden ; by Rosenm. amosnam, jucundam ; and by Ernesti
eternal, with reference to the perpetual sacrifice of Christ. But all
these interpretations are too fanciful. The only one that bears the
stamp of truth is that of the antients and several moderns vivifi-
tom, which tends to life and happiness. So Theoph. : Swoirowvaa,
eis iwrjv dyovaa, as opposed to the old road, which wfis Bavarn-
cj>6pa. So at 6, 1, j/e«rpt» is used of things which lead to death, See
also Joh. 14, 6. Now this way, on the contrary (Theophyl. ob
serves) els c.irr)v <pepet, on Katavrij £jj, Kai btatwviSei.
By the hid rov Karoirerdaparos, almost all Commentators are
agreed, is meant the veil of Christ's body. " For (observes Ro-,
senni.) as the Pontifex Max. could not pass to the Sanctum Sanc
torum, except by the removal of the veil ; so neither could we,
unless by the body of Christ suffering death (and therefore the re
moval of that veil ) ascend to heaven." See also the copious anno
tation of Braun. But the ratio metaphors arid the true sense is
still better explained in the racy and nervous language of Theoph.
(from Chrys.) as follows : 'EveKaivtaey rjp'iv rr)v bobv rayrqv rr)v els
oiipavby, hid rrjs aapKos avrov" ore ydp rjpdn ev r$ aravpw avrn, Kat
dvaX(i<j)6ri, rore direKaXvipev hpiv rd ovpdvta- &tb kai eiiKaipws Kftra-
irkraapa avrfjv eKaXeae' tovto ydp "ibiQV rov KaTaTrerdaparos, rb,
pray dpBjj, dvaKaXvirreiv rd evhoy,
21, 22. Ka) iegea pyav iir) rbv oikqv tou ©eou. Re
peat eyavTes from the preceding verse. The oIkov
©eou may mean the Christian congregation, the

508 HEBREWS, CHAP. X.
Church (see 3, 6.) over which Christ presides. So
Est., Menoch., Zeg., and others. And this interpre
tation is well defended by Grot. Theophyl., how
ever, after noticing this interpretation (which is
given by JEcumen. and Theodoret), adds another,
which he prefers, namely, rbv oupavbv ; observing :
ev eKe'ivw yap "Aeiroupyeiv tov 'Apyteoea "Aeyei uirep Tj'pov
ivruyydvovra. And this is (I think, with reason) pre
ferred by Gomar, Ribera, and most of the recent
Commentators. 22. irpoo-epywfxc&a. A term often (as also 11, 6.)
used by the Apostle and Philo in the sense "Aarpeuw,
draw near (and worship). M.erd dATjfliVTjy Kaptilas, as
opposed to hypocritical piety, or inattentive prayer.
So Theophyl. : dSo'Aou, dvuiroKplrou. Or it may mean,
he thinks, dSjerraKTou. And so Ernesti, " firmly
trusting in the merits of Christ.'' Thus (observes
Dind.) the Hebrews say 1M2& ; as Is. 38, 4. where the
Sept. has dATjfJ/vTjv Kaptilav. See also on Eph, 6, 5."
And this is supported by what follows, which seems
exegetical. 22. e'v irAr)po<pooia irlo-rews, "with a full and undoubt-
ing faith." See 1 Thess. 1, 5. Col. 2, 2. and the
notes. I would compare Dionys. Hal. 729, 21. So'£a
Te 'tcryuqa, Ka) ou ttoau direyoucra irtcrris elvai.
22. ippavricr fxevoi — irovijpas, " sprinkled as to our
hearts, from a consciousness of evil." So Ernesti :
" animis a conscientia peccati puris purgatis." " The
effect (observes Rosenm.) is put for the cause." I
would compare Joseph, p. 6, 41. iir) o-uveition irovijpw.
There is an allusion to the sacrificial rite by which
the mind as well as the body of the worshipper was
required to be pure. With respect to the AeAoupvoi
to ccopt u'SaTi KaQapcp, this (Rosenm. observes) desig
nates the external purity which is wont to be con
joined with internal holiness. And in the times of
their Old Testament the Priests every day washed the
bodies (see Exod. 29, 4. and Levit. 16, 4.) ; to which
custom there is here an allusion. Ernesti thinks
there is in these words an e'|epyaeri'a, or parallelism.

HEBREWS, CHAP. X. 509
They cannot (he adds) be taken proprie, unless they
be understood of baptism, which cannot here be
meant.
23, 24. Kareywfxev ttjv bfxoAoylav TTjy eAirltios aKAiVY),
" Let us hold fast the profession of our hope of sal
vation by Christ." 'OpA. rrjs iAirltios, " the profes
sion of the religion which bids us hope." See the
note on 3, 1. So eA7riy is used in 1 Pet. 3, 15. Theo
phyl. explains : ttjv opAoyTjQeicrav Tj'pv ttjv iAirltia.
And he thinks the o'pA. has reference to the confes
sion at baptism. 'AkAivtj, firm, unwavering. So
Theophyl. : /3e|3a/av. Wets, cites from Lucian, aKAivTj
ttjv •vf/up/Tjv.
24. Kai Karavocopv — epywv, " Let us be mindful to
excite each other to mutual love and liberality."
KaTavoeTv signifies properly to mind ; and here, to be
mindful of, have a care of, be studious of. Schleus.
cites Is. 57, 1. Ely irapo^uo-fxov, &c. " to excite each
other to," or, " that we may be mutually excited, and
feel a mutual emulation." So Theoph. : ixio-Koirwfxev
e'irts ivdperos, Jva toutov fxtfxwfxeQa. For, as Theodoret
observes, crj'STjpoy crj'8T]gov9T)'yei, Kai Ai'Qoy Ai'Qco Trpocrrpt^o-
fxevos diroKuet cbAo'ya. Ilaoo^ucrpy is a word of middle
signification, and may, as here, include incitement to
good as well as to evil. By the KaAd epya are plainly
meant works of beneficence.
25. p eyKaraAelTrovres — iragaKaAouvres.
The kyKaraX. is usually rendered relinquentes, deserentes, leaving
off. But the sense seems to be, " failing in the duty of assembling
yourselves together." For kirtavvaywyr\v is well explained by
Theophyl. rb kmavvdyeaBai. The question, however, is, what is
meant by eiriavv. Theodoret interprets it avptpwviav. And so
many moderns understand it oi friendly society. Ernesti takes it of
the agapa ; others of apostasy from the Christian religion ; others
again, of collection for the poor. All these interpretations are open
to various objections : and I see no one so probable as the antient and
common ones, by which itis taken for the congregating themselves to
gether for public, or at least common worship. That this interpretation
is of great antiquity, appears from the term having been so used in the
writings of the early councils, where the regulations of public wor
ship are treated of. So Ignat. (cited by Grot.) irvKvorepov avvayw-
yal yivkaBwaav. And again : airovbdSere oZv irvKvorepov avvkpxea-
Bai els evxapiarlav Qeov Kai bo^av. See also Clemens and Just.

510 HEBREWS, CHAP. X.
Mart. And so Theophyl. must have taken it ; siiice he adds : pnbk
Xwpiapovs Kai irapaavv'aywyds kirtrvbebeiv, " artd not studying se
parations or bye-meetings, dissenting assemblies." Now this inter
pretation (notwithstanding what Em. says) is very agreeable to the
cohtext ; and it is ably supported by Beza, Grot., Wolf; Carpz.,
Dind., and Rosenm. It is, with great probability, conjectured by Est.
and Beza, that kirtavvay. was used rather than away., in Order the
better to distinguish Christian assemblies from Jewish synagogues.
Tea neglect of public worship and schism the Hebrews (We are told)
were too prone. And to this purpose Hillah (cited by Schoettg.
Hor. Hebr.) says : " Qui separat e congregatione, non videbit con-
solationem quae Ecclesiam tangit."
As to the context seeming to require us (as Homberg says) to
Understand the iiriaway. of apostacy (of which Whitby takes it),
Grot, well remarks, that neglect of attendance on public worship is
the beginning of apostacy. As to private religious meetings, like the
agapae, seeming more suitable to the context (as Ernesti contends),
it is to be remembered that all Christian congregations were as yet
small cohventicula, or assemblies such as could conveniently meet at
private houses, (which has been already shown in the notes to the
former Epistles). Finally a desertion of the asssemblies for worship
was also sure to lead to the neglect of the KaXd epya just men
tioned; since the poor were chiefly relieved or supported by the
Collections made at such meetings. I cannot conclude without ob
serving, that in proof of the high importance of public worship, we
need Only attend to the remark of one of the bitterest enemies of our
religion (for we must remember, " fas est et ab hoste doceri",) Gibbon,
in his Decline and Fall of the Roman Empire, vol. 4. p. 83. " The
devotion Of the poet, or the philosopher, may be secretly nourished
by prayer, meditation, and study : but the exercise of public worship
appeal's to be the only solid foundation of the religious sentiments
Of the people, which derive their force from imitation and habit.
The interruption of that public exercise may consummate, in the
period of a few years, the important work of a national revolution.
The memory of theological opinions cannot long be preserved
without the artificial helps of priests and of books." On this subject
of public worship I beg to recommend to the attention of my rea
ders the excellent treatise of Mr. Holden on the Christian Sabbath.
KuBws eBos riaiv. This is by J. Capell. and Carpz. thought to be
a litotes, such as in 1 Cor. 10, 7. 'AXXd irapaKaXovvres, scil. euvrovs.
Here most supply kvriavviyeaBat. But this seems too formal and
frigid, and not agreeable to what follows. Indeed most Commenta
tors seem at a loss what sense to assign. It seems to refer to the
impo^vvpbv at ver. 24., and must be extended to every kind of ex
citement tb virtue and religion. Theophyl. well explains thus :
iirvXijkois ©ires eis irapapvBiay, Kai els rbv eva vovBterovvres, Kai hi-
bumtovtes, Kai iraprjyopouvres. The words pi) kyKaraXeiirovres —
riaiv are, in some degree, parenthetical.
Toaoiirw-^-fjpkpav. These words are by some interpreted of the
destruction of Jerhsalem, which may (they say) be connected vvith

HEBREWS, CHAP. X. 511
the day oF the Lord, or of judgment : siifee the Apdstles themselves
and other Christians supposed that, on Jerusalem being destroyed,
their Lord would return, and release his followers from the prosecu
tions of the JeWS. There is, however, no reason to abandon the
common interpretation, the day of judgment, which seems to be
required by the words following fojiepd rts eKhoxv Kpiaews, Kai
irvpbs S,rjXos. Objections to it are indeed made, but such as ad
mit of easy answer.
26, 27- Now is subjoined the reason why they
should not fall off from their Christian profession,
namely, that if, after having acknowledged the truth,
they deliberately apostatize, there will remain to
them no pardon of sins. A sentiment similar to one
at 4, 6. (Dind.) It is observed by Braun, that Ver.
2fj — 32. form a connected section.
The dfXapr. is explained by the best Commentators
of apostacy from the Christian faith ; which, they
say, is required by what precedes ; and they observe
that iKou'crlws is added, since for such a sin ignorance
cannot be pleaded. But perhaps the dp may have
reference to the whole of what preceded, and denote
that kind of sinning which consists not only in
apostacy from the faith, and abandoning the reli
gion, but also a sort of virtual apbst-asy, by the
non-observance of its injunctions : and iktujir'iws is as
suitable on this as on the former interpretation ;
Since such conduct is deliberate.
The phrase Aa$etv ttjv ilrtyvwcriv TTjy aAt\helas is
compared with the <peoTi<f5Tj»ai, supra 6, 4., and taken
to denote a knowledge of the true doctrines of the
Gospel. But it seems to imply also that of the mo
ral duties which it enjoins. Now to such, the Apos
tle adds, there remains no Sacrifice of purification
(i. e. as long as they continue such), but only a
cpofiepd rts iktioyf) Kpi&ews, a horrible expectation of
future punishment; for words signifying expectation
ate used both in malam and in bonanl partem. Carpz.
cites Philo 1070. irpotiokla Ka/roS. And he might have
added Thucyd. 7- iAiritia tou cpofiou, for tpoj3t'pav eA-
irltia. On eSo^Tj itself see Sallier. ort T, Mag. 280.
The word is used by the Classical writers ; but not in

512
this sense. The 7rupoy ^rjAoy plainly denotes the fiery
anger of God (with which expression may be com
pared the 8ia7rupoy and alQwv of the Greek writers.
See Blomf. on iEschyl. Ag. 444) ; so often in the Old
Testament : and as fire is frequently said to eat up
what it consumes and destroys, so the wrath of God
destroys and casts into perdition rous uirevavrlous,
namely, those who oppose his true religion, apostasy
either actual or virtual.
28. dSeTTjVay — a7ro9vTj'o-Ke. Here is an argument a
minori ad majus by which it is shown, that those who
apostatize from the Christian religion will suffer
much heavier punishment than those who had sinned
against the Mosaic Law. (Rosenm.) 'AoVTTjVay Tiy,
he who set at nought, violated, i. e. (as Rosenm. ex
plains), eKouo-lws. Now we are told that any trans
gression of the Law, however minute, if it could be
traced to deliberation and wilfulness, was punished
with death. By the rbv vdfxov, Braun says, is espe
cially meant the ceremonial law, for a violation of
which, he says, not even the High Priest, or the most
dignified persons were excused.
28. ywp)s oiKTiofxcSv, without mercy or pardon. The
iir) in iir) tiucn tj Tpitri is rendered by Rosenm.,
" propter consensum duorum." But I prefer, with
Dind., to take it to denote condition, i. e. literally,
" (if convicted) under the testimony of." 'AttoQvtj'o—
Kei, " is put to death."
29. iroo-w — ivufipttras ; These words place in a
very strong light the guilt of apostates and presump
tuous sinners. The interjected SoKeiTehas great ele
gance ; as also the dgtwQ. ; such kind of words
being of middle signification. KaTa7raTe?v, like con-
culcare, is a term denoting the utmost contempt and
insult. I would compare Joseph. 1172, 32. cpepere
Stj toi'vuv Cpeoere iraroufxeva /3AeVovTey Ta dyia and 1 179,
10. 5raTTjeraVTey Touy vo'puy. The rb affxa rrjs Sia07jKTjy
koivov TjyTj<rdp;voy signifies, regarding the blood of
Christ, shed to ratify the Christian covenant, and by
which we Christians are sanctified unto God, as a

HEBREWS, CHAP. X. 513
thing common, as only the blood of a man, and that
a malefactor. For if Jesus were not the Messiah,
such he would necessarily be. The ivu$p. answers
to the Karair. just before. This term signifies to
grossly insult : and, after illustrating by examples
the use of the word, Dind. remarks that the Apostle
could not have employed a stronger term to desig
nate a contemner of the Gospel. And (we may
add from Bp. Middl.) it confirms the doctrine of the
personality of the Spirit ; for it does not appear that
the verb e'vu/3pi'£eiv can have for its object things or
qualities ; it is applicable to persons only.
With respect to the irveufxa TTjy ydpiros, I cannot
but notice in the Foreign Commentators, with repro
bation, the same perversion that so often attends their
interpretations of this word. Some (as Schleus. in
his Lex.) would take it to denote the Christian reli
gion; others, as Heinr. and Dind., recognize a peri
phrasis for ydpts; thus effectually silencing the
word. And so Jaspis, " summo Dei beneficio."
Somewhat preferable is the interpretation of Rosen.,
" the gifts of the Spirit," which every apostate casts
off. But I see no reason to abandon the interpreta
tion of the antients, and earlier moderns, which is
ably supported by Braun and Ernesti, namely, the
Holy Spirit, the third person qf the sacred Trinity,
" per quem (says Ernesti) gratia per Christum parta,
nobis obsignatur, dum ipse Spiritus Sanctus in nobis
fidem gignit, alit et conservat." (See also Braun.)
It may be observed, that as in the former clause we
have Jesus Christ a person, so here we fiave the
Holy Spirit also a person. Finally, I cannot think
that apostacy alone is here meant, or (as Doddr.
supposes) the sin against the Holy Ghost ; but all
wilful sin, and a presumptuously corrupt life j since
such must (as Diodati suggests) tend to that dread
ful conclusion.
30. oltiafxev yap — Ku'ptoy. The oKSapv ydg rbv e)-
irovra may be a sort of formula of citation ; though
very spirited. But I prefer, with Grot, and Ernesti,
vol. vnr. 2 x.

514 HEBREWS, CHAP. X,
to regard the oi'Sapv as strongly emphatical, i. e. (as
Grot, explains) " cogitemus quis et quantus," &c. or
(as Ern.) " novimus enim quantam vim ad ulciscen-
dum et puniendum habeat, quam acer, quam potius,"
&c. So also Dind. The words are from Deut. 32, 35.
D7tyi Qp2,,7, "to me is vengeance and retribution."
But the Apostle's language is founded partly on the
Hebrew and partly on the Sept. ; unless perhaps that
might be different from what it now is. KpiveTis by
some antients and moderns rendered, " avenge his
people." (See Theoph., Est., Grot., and Rosenm.) By
others, as Menoch., Calvin, Dind., and Wolf, " will
Condemn and punish :" which the Jews fancied the
Almighty would never do to the Israelites. But I
prefer the more extensive sense, judge. And so
Beza and Braun. By his people is meant his Church,
consisting of good and bad, to each of whom he will
" render according to his works."
SI. c£o/3epov — ^covToy, " A horrible thing it is to fall
into the hands of the eternal God.' So Cicero:
" Horribile est causam capitis dicere." By hands is
meant power; and the context requires us to add,
" for punishment." The gwvros may mean eternal,
or omnipotent ; or both ; both being suggested by
the context; since to fall into the power, for punish
ment, of a Being at once omnipotent and eternal, is
indeed horrible.
. 32. dvafxifj.vi\crKeo-r)e — iraQ-r)fxdrwv. Novo argumento
excitat illos Christianos, ut constantes esse in reli-
gione pergant, hoc nempe : eoS hactenus jam varii
generis calamitates sustinuisse ; stolide igitur agere
eos, qui post tantas calamitates fortiter superatas,
nunc demum. deficiant. (Rosenm.) The use of the
adverb for the adjective (as here irporepov for irgore-'
gay) is -found in the best writers. Carpz. cites Philo
972. And he might have added, that it is common in
Thucydides. <Pwrto-rjivTes, " after having been en
lightened (by the Gospel)," i. e. converted to the
true religion. Dind. compares Theophyl. : KTjpo'|ay
. — Touy trpoy tco pi<TTjp3pivcp kAi'p*ti e^eoVierev.
32. toAAtjv d0ATjcriv uirefxelvare irahi\fxarwv, " ye en-

HEBREWS, CHAP. X. '515
dured a great conflict of sufferings." Here there is
an agonistical metaphor, as in dyeovi'gecrflai, Col. 1,
29. So the Syr. uses the Greek word .dyeov. See
Grot., who adds, that by the term 7ra0Tj'piTa are
meant afflictions of every kind ; as Rom. 8, 18. 2
Cor. 1, 6 and 7. Phil. 3, 10, &c. The term too is
well illustrated by Bos. Obss. Misc. p. 92. I would
add Thucyd. 2, 45. 7ra7eri Sj' — tj dSeAcj)oTy opeo [xeyav rbv
dycova. 33. touto pv — 9eaTpi£o'pvoi. This partitive use of
touto pv touto Se is common in the Classical writers.
See Wets., Kypke, and Munthe. 'OveiSicrpTy Kai
flAivf/ecn 0eaTpi£o'pvoi. This is a continuation of the
agonistical metaphor, with an allusion to the dywv
maintained with beasts by miserable wretches, thus
QeaTpifo'pvoi, exposed to the gaze of the multitude as
sembled at the theatre, who to brutality added con
tumely; for as Tacit. Annal. 15. (cited by Carpz.)
says (with a reference to the Christians), " Pereun-
tibus addita ludibria." See also Sueton, Juvenal,
and other writers referred to by Carpz. That capi
tal punishments were often inflicted in the theatres,
he proves from Philo 977 b. See the whole of his
very interesting note.
33. touto Se — yevTj9evTey, " and partly since ye were
made partakers in the persecutions of those that
were so circumstanced, namely, by sympathy and
consolation, and partly by assisting them. In dvacr-
Tgecfjopveov Kypke and Carpz. recognize a continua
tion of the metaphor. (See their notes.) It, however,
seems best, with the Syr., Casaub., Grot., and
Erasm., to suppose it said of those so treated. The
recent Commentators, Dind., Rosenm., and Heinr.,
take the term to here signify vivere. But that yields
a feeble sense ; and the harshness which they com
plain of is fancied, or may be imputed to the bold
character of this very metaphorical sentence.
.34. Ka) ydp rois— o-uveTaQ-ijerare. This seems meant
to be exegetical of the preceding, and to illustrate
the mode in which this Kotvwvla was ministered. The
2l2

516 HEBREWS, CHAP. X.
sense is : " You had (for instance — ydg having here,
as often, the sense of exempli gratia) sympathy with
(me in) my bonds ;" namely, at Jerusalem. See Acts
21, 22. seq. Some MSS., Versions, and Fathers,
however, read ToTy Seo-p'oiy. And this is preferred by
Grot., Hamm., Le Clerc, Mill, Bengel, Whitby,
Pierce, Morus, Storr., Heinr., and Dind. But I
cannot help thinking vvith Wolf, Carpz., Mich.,
Noesselt, Matthsei, and Mackn., that the common
reading is the more genuine. I cannot enter at
large into the reasons ; but I will only observe that
the MSS. are very few, and for the most part inter
polated and emended. The common reading is
also the more difficult one ; and as to the charge
brought against it, that it was devised for the pur
pose of proving Paul to be the author of the Epistle,
there is not a shadow of evidence ; nor is it likely
that such a paradiorthosis could occupy nearly all
the MSS. There is greater probability that the
more difficult reading SeerpTy would pass into the
easier Seerp'oiy; which would, of course, eject the
pu — Kai rrv apirdyi)V — irpocrtie^ao-f)e, and "ye joyfully
met, received, and endured the ravage and spoil of
your property." These were outrages doubtless
arising from the unbounded license of the mob, when
under the influence of avarice, whetted by supersti
tion ; though too often worked upon by the higher
powers. On the pTa yagas the Commentators refer to
Acts 5, 41. Matt. 5, 12. and James 1,2., The use
here of irpoo-ti. is rare; nor are the examples of im,
Job. 33, 20. quite apposite.
34. ytvwo-Kovres — p'voucrav. The ev is omitted in
many MSS. of various recensions, Versions, and Fa
thers, and seems to have arisen from the eiv preced
ing. Certainly the eauToiy makes a better sense
without it, being a dativus commodi. "Tirap§tv, sub
stance, wealth. The term often occurs in the Sept.,
and is also found in Acts 2, 45. Kri\fx(xra ko.) utrdp^eis,
where see the note. "E^eiv. By have, Grot, ob-

HEBREWS, CHAP. X. 517
serves, is here meant, have a claim to or title to any
thing. Kai pvoucrav, " and a durable one ;" as Matt.
6, 20. 19, 21. Mark 10, 21. Luke 12, 33. Prov. 8,
18. (cited by Grot.) The words ev oupavols are by
many Critics supposed to have come from the margin.
But it is more probable that in the three MSS. in
which they are omitted (and which are all full of
emendations) they were thrown out, as difiguring
the beauty of the sentence.
35. p) d7ro/3aATjTe — pydATjv. JJapprjcria in this
Epistle often signifies constancy in the profession \of
religion. (Ern. and Carpz.) Or rather, confidence,
fortitude. In dirofi. Carpz., Rosenm., and Dindorf
recognize a metaphor taken from soldiers who (like
Horace) throw away their shields.. And they com
pare the expression shield of faith at Eph. 6, 16.
"E^ei, " carries with it." Mier9a7roSoo-/av pyaATjv,
" a great remuneration ;" namely, the uVag^ive'v oupa-
voTy. 36. uVopvTjy — iirayye7\lav. The ydp refers to a
clause omitted ; q. d. " (And well may I enjoin on
you the cultivation of this Trappt)o-la) for ye have need
of patience and constancy." "Iva to SeATjpt — iiray-
yeAi'a, " so that (i. e. if ye would expect this) after
having done and accomplished the will of God, ye
may obtain the promised salvation." By the 0eATjp*
tou ©eou is meant what God would have done, or suf
fered : and it has reference to all the duties, whether
of doing, or suffering, which the circumstances in
which we are placed may impose upon us. See
Ernesti. The Commentators, it may be observed,
usually limit the sense too much.
37, 38. eVi ydg — y^oviei. The pKpov ocrov signifies
a very little while. To the examples of the Philolo
gists I add Max. Tyr. D. 24, 6. and 1, 469. o-fxtKpbv
00-ov, (where see Markl.) and Polyaen. 8, 10, 711. eVi
TrAeTo-Tov ocrov, a considerable time. The 6 eg^o'pvoy
(he that is to come) was, as we find from the Gos
pels, an usual title of the Messiah. See Whitby.
The passage introduced is taken from Hab. 2, 3 and

518 HEBREWS, CHAP. X;
4. It is thought the the Apostle accommodates the
language of the Prophet to his own times, and that
he inserts the two clauses for the sake of the conclu
sion. See Mackn. Between the words of St. Paul
and those both of the Hebrew and the Sept. (though
the latter is chiefly adhered to, for the sake of the
conclusion,) there is a remarkable discrepancy.
Some propose emendations of the Hebrew text;
while Others (as Pococke) maintain that the text as
it stands is susceptible of the sense of the Sept. See
more in Mackn. and Slade.
"Hfei. This has in the Hebr. 221 M2, " he will
surely come." 'O Se SiKaioy eK irlcnews ^Tjo-erai. Also
cited in Rom. 1, 17. and Gal. 3, 11. The sense
here seems to be : " The just, because of his implicit
faith, shall obtain salvation." See the learned note
of Ernesti. Kaj edv uiroo-retAy\rai — auVcp, " But if
any one draw back, give way to fear, (so Hesych:
explains, ipoftelrai. See Gal. 2, 12.), and either apos
tatize, or compromise his principles, or, through
failing in his expectations, cease to act up to the
duties of a Christian," Ouk euSoKei tj ^uyrj fxou iv
aurw, " my soul shall have no pleasure in him," i. e.
he shall be exposed to my displeasure. A litotes.
39. 'Hp?y — i^u^Tjy. The Apostle (Theophyl. ob
serves) softens the harshness of the ouk euSoKei, &c. by
a sentiment expressive of confidence in their firmness
and constancy, which must have been gratifying.
With respect to the words themselves, they are some
what obscure, from the dense brevity of the phrase
ology ; but the context will guide us to their mean
ing. Thus u7roo-ToATjy, as is plain from the preceding
uVo<rTeiATjTai and the antithetical irlo-rews, stands for
drawing back, and timidity; Carpz. rightly subauds
r'eKva or uioi. It is an Hebrew mode of expression,
denoting timidity and doubt. The eiy dirwAelav, and
eiy 7regi7roiV;o-iv ¦^uyfls show the result and tendency of
each kind of conduct. By the irepiirolijtns is denoted,
not the possession (as recent Commentators explain),
but the gaining or saving of the soul. So Ernesti,

HEBREWS, CHAP. X. XI. 519
" ut ariimam lucremur, aeternam salutem consequa-
mur, servemur." And so Theophyl., who para
phrases thus : 'Hp?y ouk icrfxev tcov diroAAUfxevwv Sid
to uirocrreAAeo-Qai Ka) diroppahufj.eiv r) Sio-Ta^eiv, aAAa
tcov ev rj) irto-ret fiefiaiwv, wcrre irepiiroirjo-at rds eauTeov
$uy_ds, rourecrri, KTTjeracrQaj, <puAa£-ai, Ka) ercocrai.

CHAP. XI.
Ver. 1. From the mention of faith, the Apostle takes occasion to
describe its nature and efficacy. The be has therefore a transitive
force, and may be rendered now. I would paraphrase : " Now faith
(such as that 1 have mentioned, and by which the just shall live)
is a firm expectation and confident persuasion of the existence of
things not yet seen." 'Yiroaraats is from vtyiaraaBai, to firmly consist,
and subsist. So the antients and earlier moderns render, the sub
stance, oiaia or ovaiwats, i. e. that which makes them subsist and
be. But this interpretation, Ernesti observes, yields scarcely a per
tinent sense. And as vipiaraaBat, in the later Greek writers, fre.-
quently signifies existimure, he, in common with most recent Com
mentators, explains itfirma expectatio; as supra 3, 14. Others of
the earlier and later moderns explain it base, foundation. But this
sense seems not suitable here. See the notes of Grot., Carpz., and
Eisner. "EXey^os usually signifies a demonstration . And so it is here ex
plained by Theophyl. ; helots, Qavkpwats. Carpz. explains, demon-
strata cognitio. Dind. (more properly) documentum, that being the
signification in familiar phraseology. Rosenm. interprets it, firm
and undoubted conviction. And so Luther, and (nearly) Doddr.,
and also Hallet ap. Doddr., who explains : " Such a kind of reason
and argument, as both convinces the understanding, and engages a
man to act according to that conviction." It is, however, easier
to perceive the general meaning of the Apostle than to determine
the exact sense of each term ; since the sentence is worded popula-
riter, and not with philosophical accuracy ; and in this and the
whole of what follows may plainly be recognised the ardent spirit
of the Apostle, which does not descend to petty niceties. In both
the above terms we are to understand that which causes the thing
to be. So Theophyl. (from Chrys.) annotates thus: dtov r) dvda-
raats ovirw v^karrjKev, dXX' // iriaris v(ptarq.avTr\v, Kai irpb 6tf>BaXpwV
hplv riBrjai. And on eXeyxos he observes : wote! yap ravra fiXe-
ireaBat rw vw hpwv ws irapovra. See the admirable exposition of
Chrys., as translated by Dr. Hales ap. Valpy.
By the faith now about to be treated on, and which respects
things past as well as future, is (as the best Commentators say) td
be understood a general faith and belief in the sayings and promises
of God. For by the examples the Apostle brings forward ufan»

520 HEBREWS, CHAP. XI.
tient times, it is plain he does not actually treat of faith in Christ;
though from the former, as a genus, proceeds the latter as a more
excellent species, namely, a Gospel faith, which, as being reposed
in Christ, does, in fact, rest in God, since whatever Christ said, he
said in the name of God. See Ern., Carpz,, Dind., and Rosenm.
2. ev TauTvj — 7rgeer/3uTepoi, " On account of (2.) this
faith our ancestors were accounted praise-worthy."
The irpetz&j, like veteres, irarepes, signifies ancestors,
the Patriarchs, Prophets, and others, of whom some
are then mentioned. MaprupeTv tivi signifies to beat-
witness to, and is almost always used in a good sense
for to praise. See Schleus. Lex. The antients, and
early moderns, supply a Deo ; the recent ones, ab
hominibus. But both may be united. The e'v, like
the Hebr. 1, and Sid, signifies propter, on account qf.
So Beza, Pise, Rosenm., and Dind.
3. irlo-rei vooupv — yeyovevai. Ulcrns, Dind. ob
serves, here signifies a full persuasion that the things
recorded in the Old Testament are true. For now
the Apostle employs the term in its more extensive
sense ; and then proceeds to use it in its limited
one." The words may be rendered : " by faith it is
that we understand the universe KaTTjgTi'o-Qai prrjfxart
©eou, was created at the fiat of God's will." Karag-
Ti'^eiv signifies properly to repair, make whole what
is broken, torn, or disordered : and thus it is in the
Sept. and in the present passage used of the crea
tion of the universe ; since that carries with it a
notion of adjusting, digesting, &c, which is very
applicable to the chaos " without form and void,"
out of which the world was created. The prjfxuri ©eou
(i. e. the fiat) has reference to the sublime passage
of Gen. 1, 3. And so elsewhere it is said: "He
spake the word, and they were made ; he com
manded, and they were created."
3. eiy to p] — yeyovevai. These words present some
difficulty : but the best Commentators from Heins.
to Rosenm. have seen that eiy to is for cao-re; and the
p) is to be referred to cpaivop'veov ; a transposition
(as Heinr. observes) usual to the Hellenists. (See
Raphel.) So 2 Mace. 7, 28. ef ouk ovrwv iiroi^ev

HEBREWS, CHAP. XI. ^521
aura I ©eoy. The sentiment is thus explained by
Rosenm.: " That the whole visible world was created
by the sole will of God, we learn by faith ; for that
creation does not come under our view, as being
long past. Now we see trees arise from trees, ani
mals generated from animals, and men from men.
But the first trees, animals, and men had not their
origin from such as now exist, and are seen. This
is therefore said, that we may the more readily be
lieve that God can produce what we do not see.
4. 7ri'o-Tei TTAeiova — ©ecp, " By the virtue of faith
Abel offered up a better and more acceptable sacri
fice to God than Cain." So Chrys. explains the
irAelova by ivrifxwrepav. Braun compares the Hebr.
inv. And so in Matt. 6, 25. 12, 41. napd Kdiv
is put populariter for irapd TTjy tou Kdiv, as it is ex
pressed by the Syr. Now the offering was better and
more acceptable, as proceeding from faith. The na
ture of this faith, and in what it differed from that
of Cain, is admirably shown and illustrated by Abp,
Magee on the Atonement, Illust. No. 64 & 65.,
whom see, or the extracts in Slade and Valpy. See
also Mackn. and Hallet, by them cited, and other
writers referred to.
4. Si' Tjy — auTou, " on account of which sacrifice he
was borne testimony to (by God) that he was
righteous," i. e. pious and virtuous ; or, " he ob
tained from God the praise of piety." Thus he is
called by Philo Swcajoy ; as he is also in Matt. 23, 35.
He may indeed be so called Ka^ efo^Tjv, as being the
first and most eminent example of it. The words
fxaprupouvros — ©&>u are (I think) exegetical of the Sj*
Tjy, &c. The sense is : " God himself bearing testi
mony to his offerings, that they were just ;" which
implies approbation of them. On the nature of, and
the mode in which this approbation was signified, we
are left in the dark ; and the Commentators, of
course, abound in conjectures, which (and especially
the speculations of the recent foreign Commentators)
I shall not detail- I cannot but suspect (though it

522 HEBREWS, CHAP. XI.
-seems to have occurred to none of the interpreters)
that the Apostle was well informed on this point,
and supposed his readers to be so, and that by tra
dition. By tradition, too, Theodot., in rendering
Gen. 4, 4. Kaj eVeTSev o ©eoy eVi 'A/3eA Kai eVi toTc Seo'poiy
aurou has iveirupitre for eVeTSev. I suspect that some
copies had eVeTSev — auVou Kai iveirupitre, from tradition,
doubtless, yet deserving of high credit, as not rest
ing merely on oral testimony, but probably recorded
in those antient writings found in the antiquities of
the Hebrew nation, of which Josephus often makes
mention, and which he used in forming his cele
brated history. Besides, this is supported by the
mode in which God usually signified his approba
tion. Fire from heaven, it seems, consumed the
flesh of the " choice firstlings" sacrificed by Abel ;
while Cain's " fruits of the ground" remained un
touched. Finally, we may very well believe in, what
(as Grot, tells us, on the passage of Genes.) even
Julian credited.
Kai Si'auVTJy, "and by that faith and righteousness
so evinced." For such, I agree with the antients,
seems to be meant by the T^y, at which the moderns
stumble. In the readings AaAe?Tai and AaAeT the
Commentators are at issue. The most eminent
Critics agree in preferring AaAeT, though resting only
on the authority of a few very antient MSS., the
Syriac and Coptic Versions, and some antient
Fathers. And certainly, if AaAeTrai cannot (as
Valckn. seems to have proved) be taken in a middle
or deponent sense, that reading deserves the prefer
ence, as yielding a sense far worthier of the Apostle :
for the other can only signify, "is spoken of;"
which, as Dind. remarks, is a third (and frigid) repe
tition of the same thing ; while, according to the
one in question, the sense will be as follows :
" though now dead, his faith and righteousness
speak with a loud voice, and call upon us to imitate
his example." See 12, 4. That even the dead may
figuratively be said to speak, no critic can doubt j

HEBREWS, CHAP. XI. 523
since even inanimate things are said to speak. See
Rosenm., who cites the passage of Virgil, where of
the punishment of Phlegyas it is said : " magna
testatur voce per umbras, Discitejustitiam moniti."
5. irlcrrei 'Evwy — ©ecp. This is called, by Mr.
Slade, a commentary upon the elliptical expression
in Gen. 5, 24., where it is said of Enoch, he " was
not; for God took him." Most of the recent Com
mentators, however, as Dind., Rosenm., and Mich.,
regard it as founded in error. " For (say they) in
the passage of Genesis we find not but that Enoch
died ; and nothing is said to define how he was trans
lated, whether alive or dead. The formula, God
npv, &c, cannot of itself signify, God removed him
alive; nor can ou^ eupio-Kero and 13^N signify any
more than " he ceased to be." But to this I must
demur. Will these moderns pretend to be better
judges of the force of Hebrew phraseology than the
antient Hebrew Interpreters themselves, who, from
the earliest ages downwards, have interpreted the
words of removal alive? i.e. the being, as we say,
translated. As far as the Sept. Version goes, the
position is manifestly false ; for its language evi
dently conveys the idea of a translation ; they render
the np7 by ©eoy auTov fxereQijKev, which determines
the point ; and the "WW, by oo'k euplo-Kero ; which
goes very far to determine it. And the same will
apply to Sirach 49, 14. This translation, too, is
evidently supported by Josephus and Philo. But
what reason (it may be asked) had the authors of the
Sept. Version and the Jewish Interpreters for sup
posing this translation? Because (it may be an
swered) there really is something very peculiar and
mysterious in the expression. For (as Whit.by ob
serves) of all the rest it is said, that they died; but
of him this is not said, but only that "li^N, he was
not, for God took him. Neither is this said any
where else in the Mosaic writings. Suppose, in
deed, the expressions "WW and HpT are doubtful ;

524 HEBREWS, CHAP. XI.
yet the context,* and the circumstances of the case^
lead to the interpretation invariably adopted by the
antients, and confirmed by its being adopted by the
inspired writer.-f-
With respect to the mode in which the translation
was effected, of that we are not informed : but it
seems a probable conjecture of Mackn. and others,
that the body of Enoch (as also that of Elijah) was
fitted for its new state by that sort of change which
the bodies of the righteous who are alive at the day
of judgment will go through. With the notions of
the Rabbins (which may be seen in Whitby) we have
nothing to do.
6. ywp)s tie irlcrrews — ylverat. The phrase euagecr-
TeTv tivi signifies to do what is pleasing to any one ;
and, as applied to God, it must denote faith in his
existence, and obedience to his will, whether as re
vealed in Scripture, or in the book of nature.
The words 7no-Teu<rai — ylverat are exegetical of the
preceding ; and the sense seems to be simply this :
" There can be no worshipping of God without a
firm belief in his existence, and that He will reward
those who study to do his will." For faith in his
existence must precede worship of him ; and who
would worship a Being who remained an uncon
cerned spectator of what passes on the earth, and
with whom is no retribution ? Such seems to be all
* For the evnpearnaev 'Ev£>x r<j> 0e£ immediately preceding,
plainly indicates the cause ; as is suggested by St. Paul in the words
irpb yap rrjs peraBkaews avrov pepaprvpnrai evnpearr)Kevai rw &ew.
To understand death would be frigid.
f Thus it appears that it is not correct to call the words of St.
Paul (adopted from the Sept.) a commentary on the Hebrew ; and
still less an accommodation of Jewish opinions ; as do Dind. and
Rosenm. As to the opinion of early ages, of which Dind. makes
mention, that pious or great persons were supposed to be removed
from the world without death, with this we have nothing to do.
For the stories of Hercules, Semiramis, and Romulus (to which they
advert), were, of course, mere impostures ; though formed probably
on the traditional account, in the early nations, of this translation
of the Patriarch Enoch.

HEBREWS, CHAP. XI. 525
that is meant, and no philosophical refinements are
to be sought. The po-QoSoen'a, Carpzov thinks, in
cludes the punishment to be inflicted on the wicked.
And so Theophyl. : Ei ydp p) Trtcrreucrj) rts avrttiocnv
elvai KaAcov Kai KaKcov, ouk dv euapecrrrjcrr^. Uws ydg dv
ttjv e'mVovov TTjy dpeTTjy oSov fiatilo-t), pj 7reier9eiy elvai iv
tco pAAovTi iroAAairAao-ias Ka) pvipoTepay rds dpi0dy ;
The dSuvaTov must be taken, populariter, for, "it
is impossible to suppose." It is plain that eK^reiv is
here used, like the Hefe. tttTT and ti)pl, of an earnest
endeavour to do the will of God. On the sentiment
that God is a rewarder of his faithful servants, Grot.,
Wets., &c. adduce a vast number of Classical passages.
7. irlcrrei yqr)fxantr()e)s Neoe — auTou. The term
yprjfxarl^eo-Qai is often, as here, used of having a
divine revelation, or being divinely inspired. So
Theophyl. : STjpicocrai tie, otj p£pTjp*Ti'£ej ©eoy, ^pTj-
ptTi'^ei Kai to Uveufxa' Kara rb yeypappvov jrepi too
"SiUfxewv. 'Hv auVcp Keypi)fxaritrfxevov uirb rou Tlveu/xaros
rou ayi'ou. ©eoy dpa rb Tlveufj.a.
7. ?regi tcov pSeVeo $Aeirofxevwv, " concerning things
not yet seen, but only to be viewed by the eye of
faith." There is a reference to ver. 1. irlo-rts eAey-
yos ou $Aeirofxevwv. Now the things unseen were the
deluge and the events accompanying it.
7- euAa^TjSeiy KarecrKeuacre Kifiwrbv. The euAa3. is
by some moderns, as Grot., Vatab., Schmid, and
Schleus., taken to signify " metu diluvii." And so
the Vulg. and Theophyl. But that sense seems in
consistent with the faith ascribed to him ; though it
might admit of modification. I prefer, with most
moderns, as Ernesti, Rosenm., and Carpzov, &c. to
take euAa|3. of religious reverence in respect to the
oracle. KtfZwrbv. This word, like !"Dn, signifies
chest ; but might very well be applied to ships of a
square form. Many learned moderns have, how
ever, supposed that the ark was of a round form, as
better adapted to resist the waves. And that, in
deed, seems to have been a very antient form ; since
in Thucydides we have perpetual mention of round

526 HEBREWS, CHAP. XI.
ships ; and we are told that the Corinthians first
made long ships, or triremes. The above Critics
found their opinion on the ark being called wAoTov by
Berosus ap. Joseph. But that is no proof at all.
And common sense may show how improbable it
were that the first attempts at ship-building should
produce a round ship : a form which requires a de
gree of science and skill such as we cannot suppose
Noah to have possessed ; especially, too, when we
consider the immense size of the ark, larger than a
first-rate ship of the line. Besides, the opinion in
question is directly at variance with the Mosaic ac
count, which shows it to have been quite oblong,
300 by 50 ; though there is nothing there said to
compel us to suppose a square, and we may suppose
the corners to have been rounded off, very much
after the manner of the Chinese junks, which, in a
country where nothing changes, may be supposed of
the very form of the most antient ships, and those
would probably be made after the model of the ark.
At' Tjy, i. e. (as Erasm., Rosenm., Grot., and Beza
explain) " by the building of which ark." Rather,
" by which faith." KaTeKgive tov Ko'erpv. For (as
Grot, observes) any one is said to condemn others
who, by his own deeds, shows what others ought to
have done ; and thus convicts them of blame for not
having so done ; as Matt. 12, 41 & 42. See Theoph.
By SiKaioo-JvTjy is meant the reward of righteousness;
as sin is sometimes put for the punishment of sin.
8. Trtcrret KaAou'pvoy — epyerat. Construe irlo-ret
with uVTj'Kouere ; and before efeAfleTv subaud wcrre, or
eiy to. Ernesti observes that KaAeTv is used of the
offer of any divine benefits ; and KATjeriy, in the New
Testament, signifies not only what God has offered,
but what he has given. Ely KATjpovop'av, " for a pos
session for himself and posterity." The p) iirio-rd-
fxevos 7rou epyerat Rosenm. renders, " nesciebat, quae
et qualis erat ilia terra." The truth is, this seems a
popular mode of expression, such as is not uncom
mon ; and Abraham probably was by no means ig-

HEBREWS, CHAP. XI. 527
norant of the country, or its productions ; but went
without kuowing whither he was going, as not know
ing where it would please God he should settle in
the land. So Theophyl. : ou'Se $Sei, Tiy cVtiv tj' yTj
oAcoy eKei'vTj eiy tjv KaAeTrai.
9. irlcrrei irapwKtjrrev — auTTjy. The eiy ttjv yTjv is for
e'v tyj yyj. And TTjy eVayyeAiay is a genitive of the
substantive, for the cognate adjective, or participle.
Ilapto'KTjere is irdpotKos tjv, i. e. aAAoyevTjy, sojourner, in
opposition to an eViyevTj'y. As a proof of which he
even had to purchase the cave of Machpelah as a
burying-place for his family. In illustration of his
being a sojourner, it is added ev o-Krj'vaiy KaToiKTj'eray,
" dwelling in tents ;" which we may suppose would
be the case, since the building of a house implies a
property in the land (see Grot.); whereas setting up
a tent by no means does this.*
9. pTa 'Io-aaK Kai TaKwfi. This is strangely ren
dered, in the E. V. and other Versions (see Doddr.
and Mackn.), with, Sec The true force of the ex
pression (which seems to be Hebraic) was well seen
by the antients. Thus Theophyl. explains: Kai 5
'IeraaK Kai o.'IaKeo/3 ourw rauri)V KarwKiyrav eo'y aAAo-
Tpi'av. And so J. Capell. and Grot., who observe
that it denotes parity and mode ; q. d. " as did also
Isaac and Jacob after them, to whom the same pro
mise belonged." See Grot. It seems meant to be
implied : " and yet they, too, had faith in the pro
mises." See Theophyl.
10. efeSejj/eTo — 6 ©eoy. These words illustrate the
nature of that faith so conspicuous in all Abraham's
peregrinations. The sense is : " He bore his pere
grinations under the hope of the city that hath solid
foundations," as opposed to the TaTy o-Krj'vaiy at ver. 9.
Now by this is doubtless meant, not Jerusalem (as
* And in those early periods, when population was very thin,
even foreigners seem to have been allowed to fix tents, and bring
cattle to graze where the land was not occupied by the natives.
Something after the manner of what are called the squatters, in the
back settlements of America.

528 HEBREWS, CHAP. XI.
some Commentators suppose), even in the literal
sense, but (as appears from ver. 16. compared with
13 & 14.) the heavenly city,. heaven. So Theophyl. :
i^etieyovro ttjv ou'pdviov iroAtv,.ir\Tis aATjflivouy eyet Sep-
Aj'ouy, dei eo-TeoYay, Ka) pSeVoTe erafipoup/vouy. And so
Grot., Le Clerc, and Rosenm. Dind. and Heinr.
lose themselves in speculation. Tiy reyylrrjs Ka) Stj-
pougyoy 6 ©eo'y. It is observed, by Chrys., that God,
though the reyvlrvjs Ka) STjpougyoy of the whole uni
verse, is especially said so of the heavenly city, since
in heaven chiefly shines forth the majesty of the
Divine wisdom and power.
11. Trlcrrei Ka) aurvj — eAa/3e.
On this passage the recent Foreign Commentators stumble ex
ceedingly ; and afford a notable specimen both of their delicacy and
their judgment. Questions of the sort they enter into are more fitted
for a work on surgery and midwifery than the exposition of the
word of God on so deeply serious a subject as that of the preter
natural conception of the mother of the faithful. We will therefore
leave their discussions in medio, which certainly cannot be appli
cable in the present case, since miraculous power was exerted upon
Sarah as well as Abraham. Thus it is said, Gen. 21, 1. " And the
Lord visited Sarah." It is strange, then, that the recent Commen
tators should almost invariably adopt the conjecture of Michaelis,
viz. for avrr) Sa'ppa to read avrrj Sdppa. For, not to mention the
harshness of the two Datives, avrrj Sdppa, just after another Dative,
the occurrence of avrr) is sufficient to condemn this conjecture ;
since, in the sense thus arising, avrr) could have had no place. Be
sides, as Grot, observes, from the examples of men, the Apostle passes
to women, that he may excite those of both sexes to the virtue of
faith. But why, then (it maybe asked) did those Critics unani
mously adopt that conjecture ? Because, forsooth, the KarafioXtiv
mrkpparos is not accordant with physical precision. What, then, is
nothing to be allowed for the delicacy of the sacred writer? but he
must express himself with the physical accuracy of an Hippocrates ?
I shall not enter further into particulars ; but only observe that the
obscurity solely arose from delicacy ; and that the true force of the
words is that which was laid down by Chrys. p. 548, 15. (adduced
by that writer in a Homily on this Epistle) els rb Karaaxe'tv rb
airkppa ; els virohoxrjv bvvdptv eXafiev r) veKpwpkvn, Kai r) arelpa,
for she was both barren as well as old. And so Theophyl. : evehv-
¦yapuBr) els rb virobk^aaBat Kai Kparrjaai rb KarafiXnBkv els avrr)v
uirkppa rov 'Aflpadp. I am gratified to find that the above mode of
interpretation has the support of the acute Heinr. and the learned
Dindorf. I must not omit to observe that many Critics would, on the au
thority of some three MSS. and the Vulg., omit kfcKev ; but (I

HEBREWS, CHAP. XI. 529
think) on very insufficient grounds. For jt seems plain that the
omission was purely from conjecture and emendation: and the
MSS. are such as are full of corrections; nay, Ernesti observes,
there is reason to suppose that the Codex Alexandrinus was occa
sionally altered from the Vulg.
11. en-ei tticttov Tj'yTj'eraTO tov iirayy eiAapvov, " since
she had judged him faithful and veracious who had
promised." 12. Sio Kai — dvapi'SpToy. It is well observed, by
Grot, and Rosenm., that the tie must be referred to
both Abraham and Sarah, i.e. the faith of both. At
acjj' e'voy some subaud ai'ptToy or <rirepfxarps, as of Abra
ham and Sarah. But I prefer, with Zeger, Caraer.,
Rosenm., Ern., &c, a-wfxaros, which Grot, and most
Critics understand of Abraham. It seems better,
however, with Chrys., Theophyl., and others, to refer
it to Sarah. Which, too, appears to be more agree
able to what precedes : and the Apostle himself, at
Rom. 4, 19., speaking of the faith of Abraham, says :
ou KaTevorjere to iaurou trwfxa. veveKpwfxevov Ka.) ti}v veKpw<-
<rtv TTjy pjVgay Xdppas.
Kaj TauTa, et quidem, and that. The force of the
veveKpwfxevou requires no explanation. The phrases
KaQcoy Ta dcrrga, &c. are plainly Oriental and popular
hyperboles, yet sometimes found in the Western
writers. Out of several examples I have collected I
select the following. Aristoph. Lysistr. 1260. rp
ydp rwvtipes ouk eAaerereoy Tay -tydfxfxas, roi Eleperai.
13. Kardirlo-Ttv — dcnrao- dpvoi. It was believed by
the Patriarchs, that though they could not see the
actual fulfilment of the Divine promises, yet these
would certainly be fulfilled in their descendants.
They may, however, be supposed to have discerned
the commencement of their fulfilment, in having chil
dren from whom should arise so numerous a poste
rity. (Dind.)
At the outoi irdvres Commentators stumble. Grot.
and Sykes refer it to all the descendants downwards.
But of this opinion Whitby has shown the futility.
It must, with Rosenm. and Dind., be understood of
those that went before, i. e. (as Chrys. and Theophyl.
vol. vm. 2 M

530 HEBREWS, CHAP. XI.
limit it) all that did die. Mtj Aaj3o'vTey Tay iirayye-
Ai'ay, " without having received the promises." It
is plain that these promises were not so much tem
poral as eternal. See Whitby, Doddr., Mich., and
Abp. Magee, referred to by Slade. KaTa irlo-riv,
" with confidence in the promises, both temporal,
and eternal." 'AAAa iroppwQev auras ISoWey, " view
ing them with the eye of faith." 'Acrjracrdpvoj,
" embracing with delight." 'OpAoyTjeravTey otj — yijy,
" seeing and acknowledging that they were strangers
and sojourners on earth, as they were in the land
of Canaan." IIapeirltir)ixoi, sojourners. The terms
properly signifies one who lives by another. See
Schleus. Lex.
14, 15. oi yap ToiaGYa — dvaKafxityai. 'Ep£avi£oucnv
plainly show, signify. "Oti irarpitia iirtfaroucn, ap-
petunt, " that they are seeking after and desiring to
have a country (either naturally or metaphorically
such); which, as long as they remained sojourners,
could not be the case. Different from the common
principle among the antients, that every place where
he can live well is, to a wise man, his country. See
the passages of Philo, cited by Carpz. and Wets.
15. Kaj ei pv eKeiVTjy epTjp'veuov. It is observed,
by Dind., that pTjpveueiv indicates the desire and
love with which we remember any thing, like the
Heb. 13t in Gen. 8, 1. and Ps. 8, 5. 6, 6. " If,
therefore (says Rosenm.) they called themselves
strangers, because they were sojourners in Canaan,
and accounted Chaldea their country, they might
have returned thither. Between the departure of
Abraham from Chaldea and the death of Jacob,
there was time for the Patriarchs to have returned
thither if they had loved it as a country." If they
had sought a country (as observes Braun) no one
were more desirable than Chaldaea, then far superior
in fertility and wealth to Canaan.
16. vuvj Se, &c. " It is plain, then, that they dwelt
only on the promises of God respecting the posses
sion of Canaan, as a country, by their posterity ; as

HEBREWS, CHAP. XI. 531
they did of the attainment by themselves of another
country, even a heavenly," eiy tjv (says Theophyl.)
ouVeo elye Katpbv dvafirjvat. On the sentiment of hea
ven being man's proper country, numerous passages
are cited by Wets, and Carpzov; as Anaxag. ap.
Diog. Laert. 2., who, to some one asking ouSev eroi
pAei TTjy irarpllos ; answered : EucpTj'pi, epj ydp Kai
er<Po'8pa pAej TTjy irarplhos' Sei'^ay tov oupavo'v. To
which I add Plut. Non posse suav. §. 29, 1. oi pv
eVepou 0i'ou tov hdvarov dpyi)v yjpelrrovos vofxl^ovres, idv r
iv dyaQoTy eo'eri jxaAAov Tj'SoVTai, [xel^ova irpocrDoKwvres.
Plato : dvQpwiros <purov oupdvtov, ouk eyyetov. See also
Philo Jud. 196. fin. and Clem. Alex. 71 c.
16. Sio ouk — tto'Aiv, " Wherefore (because they had
this undoubting faith in the Divine promises) God
did not disdain to be called their* God, (and pro
tector and benefactor)." Ouk eVaio-^u'veTai auTouy,
" did not disdain, but vouchsafed." The present,
Beza and Grot, observe, is for the preterite, Histori-
corum more ; as supra, ver. 14. At eViKaAeTo-Sai must
be understood wo-re. The TjVoip is rightly rendered,
by Grot, and Rosenm., destined (as Matt. 25, 34.,
where see the note), and these words vjrolfxao-e yap
auTouy 7ro'Aiv, they observe, are exegetical of the 6
©eoy auVcov. By the xa'Aiv is plainly meant heaven.
17, 18. irlcrrei irpocrevrjvoyev — dva8e£fdpvoy. Ilpoer-
ebepcois a sacrificial term, and signifies to bring (irpos)
to the altar; as James 2, 21. Now this Abraham
did ; and being prepared to sacrifice his son, he had
the same merit of obedience as if he had actually
sacrificed him. That this was always considered a
full and consummate sacrifice we are told by Philo
374 D.
IIeipa£o'pvoy, " trying his faith, and putting it to
the utmost proof." MovoyevTj, namely, by a lawful
wife. (Rosenm.) The second clause of the sentence
* For (as Grot, observes) God was particularly called the God of
Abraham, Isaac, and Jacob ; and so named by Himself, not only
during their life, but after their death. Now the notion of God
implies also that of favour, protection, and benefit.
2 M 2

53% HEBREWS, CHAP. XI.
is, in some measures a parallelism : for the same cir
cumstance of the offering up is brought forward,
with the addition of the tov pvoyev»j. And the words
ou Tay eVayyeAiay dvaSe£dpvoy seem meant to sug
gest the reason for the ofiering, namely, that he had
received the promises, and admitted them into his
heart by faith. For I assent to Grot, and Rosenm.
that dvaS. is more significant than the simple Se^.
(though it is by some thought to be synonymous
with it.) And this appears to be required by the
circumstances of the case ; for the faith shown by
Abraham was the most wonderful instance of this
virtue on record ; since here (as Theophyl. observes)
not only did nature struggle hard, but the word of
God wrestled with the Divine order ; He who had
said, " To thee and thy seed will I give the land,"
ordering him, " Slay thy son." It is also observed,
by Theophyl., that Abraham was tried, not that God
wanted a proof of his virtue, but that we might learn
that virtue is evinced by experience and in works.
18. ?rpoy ov eAaATj^Tj, " to whom, or concerning
whom," &c. These words are meant to set forth
the implicit faith of Abraham. The sense is : " That
Abraham, to whom it had been said by God : In
Isaac shall there be named a posterity to thee."
Most recent Commentators, indeed, as Em., Schmid,
and Rosenm., take the kAtjQ. simply in the sense of
esse. " For (says Rosenm.) verba nominalia saepe
sunt realia." Thus Ern. renders : " Isaac erit auc-
tor posteritatis tuae." Dind. and Heinr. : " will be
called forth, arise, and be born." But this would
require eKKATjQ. I would therefore acquiesce in the
first detailed interpretation, or take kAtj. as a sort of
vox praegnans for, " shall be and become famous."
And so, nearly, Grot.
19- Aoyierdpvoy otj — 6 ©eoy. This shows the rea
son why Abraham, though the promise of posterity
by Isaac seemed precise, yet did not hesitate to offer
up his son. (Dind.)
Aoyierdpvoy is to be referred to irpocrev*\voyev. Re-

HEBREWS, CHAP. XI. 533
fleeting that, though Isaac should die, yet the pro
mise of posterity by him would be sure, inasmuch
as the same omnipotence that at first brought him
into being could even raise him from the dead."
Such seems to be the meaning of the passage ;
though it must be confessed that it is no easy matter
to determine the sense of the clause o9ev auVov Ka) ev
5rapa@oAyj eKofxlcraro, of which four interpretations
have been proposed. Some, as J. Capell., Grot.,
Heins., Calvin, Scaliger, Wolf, Warburton, Sykes,
and Stebbing, think it is meant that the whole trans
action was parabolical, or typical of the method God
would pursue for the salvation of men. And this is
supported by the antients ; and may possibly be the
true interpretation. Yet it seems somewhat harsh
and arbitrary. See Ern. and Dind. 2. Hamm., our
Translators, Whitby, and Doddr., assign the sense :
" from whence also he had (originally) received him
figuratively, namely, from his own dead body and
the dead womb of Sarah." See Rom. 4, 19, 3.
Grot., Capell., Heins., Calvin, Scaliger, and Ro
senm., interpret: " from whence also, by a sort of
image of the resurrection, he received him from the
dead." Thus ck veKgeov will be repeated. For (they
observe) Isaac was, in a manner, dead, in his father's
opinion and his own ; and he was restored to him, as
it were, from the gates of the grave. A comparison
found elsewhere ; as 2 Cor. 1, 9 & 10. 4 Cam.,
Raphel, Krebs, Dind., and Schleus., take ev iragafioAJ)
for irapa&oAws ; adducing some examples of irupa-
/3oAeoy from Joseph, and other writers. And, indeed,
it frequently occurs in the Classical authors; but not
in Scripture, and e'v 7raga/3oAyj no where. Now as
few interpretations of the New Testament, resting
solely on Classical usage, are well founded, so nei
ther, I think, is this. See the details in Dind. Of
the three former any one may be the true ; though
I think the second, as being the simplest and most
natural, deserves the preference.
20. 7ri'o-Tei — 'HeraG. At 7repj pAAoVreov subaud

534 HEBREWS, CHAP. XI.
Trpo<pi)reuwv. Or the words may connect with irlcrrei,
i. e. " faith respecting things future," or " because
he had believed in God that great and glorious
things would come to pass in his posterity." See
Gen. 26, 4. (Rosenm.) IIio-Tei, "in faith and sure
confidence," namely, that his blessing would be
effectual. And though it tinned out different from
his expectation, yet that proves that his blessing was
delivered in faith. See Whitby and Mackn., or
Slade. 21 irlcrrei 'IaKco/3 — auTou,
" In faith that his blessing would be effectual;" doubtless from
the inspiration with which he was favoured. Kai irpoaeKvvnaev
kirl to aKpov rrjs pdfibov avrov. The Hebrew word corresponding
to pdfibos may, according to its pointing, either signify a staff, or a
bed's head. The former interpretation may be justified (see Doddr.
and Mackn.); but the best critics prefer the latter. The bed, I
should conceive, was like what we call a Grecian sopha ; and the
nton (literally, the leaning-place) was doubtless the wreath, or head
of the sopha, to which, therefore, Jacob, in aiming at a kneeling
or prostrate posture, would be turned, and lean. From a compa
rison, however, with the passage of Genes, it appears that this
circumstance took place alittle before, namely, when he had received
the promise that he should be buried in the land of Canaan ; and
this, therefore, the Commentators take to have been an act of wor
ship to God in token of thankfulness for such a privilege as being
buried in the land of Canaan. To remove the apparent discrepancy,
Mr. Slade conjectures that the Apostle intended the clauses of this
verse to be independent of each other (*' By faith he blessed — and,
on another occasion, worshipped," &c), thus disregarding the
order of time. This I think far more probable than the method
proposed by Ernesti, which is too bold, and it is, I have no doubt,
the very truth. Such an anachronism is indeed so trifling as to
present no real difficulty. For I cannot agree with Mackn. and
others, that when the oath was made to him, Israel was not sick
in bed ; and that his falling sick took place some time after. Now
perd ravra often (as in the Gospels) denotes a short space of time.
And the expressions, the time drew nigh, and, thou shalt bury me,
plainly indicate sickness, though incipient, yet probably mortal. So
in the next verse we have : reXevrwv — everet'Xaro. Besides, the
nVn and kvoxXelrat dppwaria of Gen. 48, 2., may very well be un
derstood of severe sickness. This being the case, I cannot but re
gard the irpoaKvvnats of Israel on having received his son's promise
concerning his burial, as an act of devout thankfulness to God for
his protection throughout life ; conceiving himself now to have, in
a manner, done with this world. And this (I imagine) caused the
Apostle to unite it so closely with the solemn blessing of his sons,

HEBREWS, CHAP. XI. 535
which took place, doubtless, a very short time after; for the sick
ness of such very aged persons never lasts long ; since, as Sopho
cles beautifully observes, (Ed. Tyr. 961. aptKpd iraXatd awpar
evvdiei poirr).
Thus all difficulty will vanish, and every thing be natural and con
sistent. 22. Trio-ret 'Ieoo-Tjd> — eveTei'AaTO, when dying (as be
fore a7ro9vTjo-Kcov), being shortly to die. The e'pTjp'-
veuo-e evidently designates a prophetical annuncia
tion ; but whether by inspiration at the time, or
before, is not clear ; yet, from a comparison with
the case of Jacob, Gen. 47-, the latter (which is
supported by Capellus and Carpz.) seems the more
probable. At all events, he well knew, and declared
to his sons, that another country was promised to
them, to possess which they would leave Egypt.
The direction concerning his bones indicates the
same firm faith in the promises of God as that of
Jacob. 23. irlcrrei Meouo-Tjy, &c. i. e. faith and reliance on
the assistance and blessing of God to their endea
vours to save the child. IlaTepeov, i. e. parents, the
father and mother. A rare use, and of which the phi
lologists adduce no apposite example. Aio'ti elSov
do-TeTov to 7rai8i'ov. Handsome we know Moses was,
which might of itself raise the commiseration of the
parents. But probably there was also something
august in the countenance of the child, which
seemed to announce ^that he was born for great
purposes. 23. Kai ouk i<po$-r](jy\crav to tiidray pe tou /3acnAe'eoy. The
sense is : " And (therefore) they did not heed the
king's edict for the exposure and destruction of the
children." 24 — 26. irlcrrei McouerTjy — <$>apaw. Me'yay yevo'pvoy,
" when he had attained manhood (or rather matu
rity ; being forty years old. So Herod. 4, 9, 15.
eVeT yevwvrai rpocpets- See Schmid and Rosenm.),
disdained to be called the adopted son of," &c. The
words following, piAAov — diroAaucny, place in a strong
point of view the merit of the sacrifice : for by re-

536 HEBREWS, CHAP. XI.
nouncing the adoption, he ceased to be an Egyptian,
and to have the privileges thereof; and became an
Israelite, and was exposed to a participation in the
oppressions of his countrymen. The »j n-go'o-Kaigov
e^eiv dfxaortds drro'Aaucriv, refers to the luxurious and
sinful pleasures of a court at that time the most cor
rupt in the world. In Trqoo-Kaipov is contained an
indirect contrast between the ever-during promises
of God, and the fleeting pleasures of sin. This is
further illustrated in the next clause fxelgova — tou
Xpio-Tou, where, by a strong figure, the insults and
oppressions of the Egyptians are designated by the
oveiSio-py tou XgicrTou, which most Commentators
are agreed signifies, " such contumely as Christ suf
fered." Some, however, as Doddr., think it refers
to the relation in which Christ stood to Israel, as his
peculiar people (see Bp. Bull) ; and that he looked
forward to the reward, in the promise of God re
specting a future Saviour. And surely (to use the
words of Doddr.) that reward could not be temporal
grandeur, which he might have had, with much
greater security and advantage, in Egypt ; nor the
possession of Canaan, which he never saw. It must
therefore be the eternal inheritance, which was dis
covered to him by the principle here so largely de
scribed and recommended.
27. irlcrrei KareAtirev — iKaprepijtre, " By faith he
organized a systematical migration from Egypt, of
which he was the leader and head." The p <po0Tj-
SeTy tov Qufxbv tou /3acriAeeoy, is by the best Commentators
supposed to have reference to the angry words of
the King at his last interview, " See my face no
more," &c. (Rosenm.) Tov ydp dbparov ws wpwv
iKapriprjo-e. At iKapr. must be understood auVov, i. e.
tov 0acnAea. The sense is : " he courageously en
countered the hazards of disobedience to the earthly
and visible King, as keeping in view his para
mount duty to that Monarch who is invisible, the
Lord of heaven and earth." In this absolute sense
Kaprepelv frequently occurs in Euripides. It is re-

HEBREWS, CHAP. Xl. 537
marked by Theophyl. : 'iio-avei ydp opeov tov ©eov
eruvovTa aurw, ourws iKaprepei irdvra. And he aptly
cites Ps. 15.
28. Tr'tcrrei ireirolirjKe^aurwv, "In faith (viz. in the
divine protection) he kept the Passover, and ob
served the sprinkling of the blood." noieTv, like the
Hebr. 7TW, signifies to celebrate, i. e. to slay and
eat. See Matt. 26, 18. And in this sacrificial sense
the Latins used facere, and the Greeks e'pSeTv and
pe£eiv. (Ern.) IIe?roiT]K€ ttjv irpbcryucnv, " he sprinkled,"
&c. Now the Passover he, as he was commanded,
celebrated on the night of their departure from
Egypt. At 6 oAo9geueov, must be understood dyyeAoy
(as 1 Cor. 10, 10. o'AoSpeuTrjy), the angel of death who
brought the pestilence. I would observe that oAAup
(from whence oAeSpoy) seems to signify totally de
stroy, hurl to perdition ; and oAeoy comes from the
Hebr. 72. Td irq^wroroKa scil. yeWTjptTa : for the
pestilence destroyed the first-born of animals as well
as men. &lyj) is put, by euphemism, for destroy.
And indeed the touch of the plague is destruction.
Now the merit of faith under such peculiar cir
cumstances was great indeed.
29. irlcrrei Sie(3Tjcrav — KaTejroQTjerav. The ip8p. 9aA.
is commonly called the Red Sea. But this is founded
in a vulgar error, and the appellation rather arose from
its proper name Mare Erythraeum, which, the Com
mentators say, was derived from King Erythras,
undoubtedly the same with Esau, or Edom, who was
a red man. So Grot, and others. It is called by
Moses at Exod. 15, 22. HID 0% the weedy sea. And
such the accounts of modern tourists, as Niehbuhr
and others (see Harmer) testify it to be. But
whether these weeds give a colour to it, so as to
originate the name Red Sea, is, I think, very doubt
ful Tiy (scil. Sia/3dereeoy, for Sie^Tjerav) iretpav AajSoWey,
making a trial, trying. So the best interpreters. See
Raphel, Kypke, and others. KaTejro'0Tjo-av, " were
swallowed up by the sea," literally, were swallowed

538 HEBREWS, CHAP. XI.
down (Kara). The more correct expression would
have been KareirovTicrQrjo-av, which is used by Philo on
this subject.
30. Trlcrrei — Tj'ppay. Some recent Commentators
(see Dind.) run into strange speculations on this
event, from which they strive to remove all idea of
miraculous power. Into these I shall not enter.
Ernesti, indeed, defends the miracle ; but irlcrrei
cannot (as he would propose) be construed with
kukAcoQ., without great violence ; neither is this ne
cessary. The plain sense is: "It was by or through
faith that the walls of Jericho fell, after having been
besieged seven days;" the period foreshown by God,
at which the city walls should fall. Now this was
permitted to happen eVi irlcrrei, " on account of
the faith of Joshua and his army in the assurances of
God." And therefore to that faith the fall of the
city may (popularly) be ascribed.
31. irlcrrei 'Pad/3 — elgTjvTjy. The sense of iropvr) here
depends upon that of the Hebr. T12M at Josh. 2, ].,
which many eminent philologists derive from pi,
to feed, maintain ; thus taking it to denote a hostess,
or innkeeper. And this they support from the
Chaldee interpreter, and Chrys. And so (I would
add) Joseph, p. 179. Ed. Huds. See Carpz. Schleus.
and Dind., which last Commentator, however, urges
some strong reasons why this sense of hostess cannot
be acceded to. If so we may suppose, with many
Commentators, that she is called a harlot, as having
been once so. See Matt. 21, 31. There is. no doubt,
however, but that the words hostess and harlot (or
procuress) were convertible terms ; since among
those corrupt people, innkeepers were usually such.
See Grot. ; hence Braun thinks she might be both.
I should rather conjecture that ?ropvTj was the appel
lation given, by that gross and vicious people the
Canaanites, to all hostesses, whether they were, or
were not Tropvai, properly so called ; and that Rahab
was not, and probably had never been, such. Now
her faith, which made her a fit object of mercy, was

HEBREWS, CHAP. XI. 539
in the existence of the one true God and of his
power (as evinced on many former occasions) to de
fend the Israelites, his people, and destroy their
enemies. 31. 8e£apvTj rous KaracrKoirous fxer eipTjVTjy. The
best Commentators explain fxer eipTjVTjy by fxer
eVjpAej'ay, multd cum solicitudine et humanitate,
amanter, benigne, which interpretation may be ad
mitted ; but there is perhaps an allusion to some for
mula of address on receiving any one to a house ;
and as the words at parting were, " Go in peace," so
there might be, " Come in peace," like D17 N3, which
salutation (as 01785 implied security, tranquillity,
and happiness of every kind) was an implied assur
ance of kind treatment.
32. Kai tj' en Aeyeo ; eVjAenJ/ei yap fxe SiTjyoupvov 6
ypovos- These were forms in common use with the
best writers, especially orators, from whom Wets.
adduces several examples.
33, 34). en tiid irlcrrews — "Aeovrwv. It is observed
by Rosenm., that these attributes of faith do not,
indeed, pertain to the whole of the persons mentioned
at ver. 32.. but only some of them ; yet almost all
of them subjugated kings and states. And this they
did through faith in the God of Israel.
33. eipyderavTo SiKaioeruvTjv. Menoch. and, of the re
cent Commentators, Dind. and Rosenm., think that
SiKaiocr. may be understood specialiter, of just judg
ment in deciding causes, as Samuel and others.
Theophyl. explains it rb eKacrrw dirovefxelv to KaT1
dfj'av, whether friends or foes. But it seems better
to adhere to the general sense, as being more appro
priate and natural. So Ernesti explains, sancte, pie,
religiose facere, ad legem divinam vivere. There
may be, too, an allusion to habitual virtue ; as in
the oj ipya^bfxevoi rry dvop'av in Matt. J. 33., &c.
Now to do this they would be especially animated
by faith in God.
S3, iireruyov eVayyeAicov, "by this faith they obtained
the promised blessings." The histories of the Old
Testament are the best commentary on this clause. In

540 HEBREWS, CHAP. XT.
the ecpgaf av erTo'piTa AeoVcov there is reference to the
cases of Daniel, Samson, and David, on which see
the Old Testament. Now such things could only
have been done by the help of God, which would be
vouchsafed to faith alone. "Eo-0ecrav ouvafxiv irupos.
This alludes to the case of Schadrach, Meshach, and
Abednego, Dan. 3, 27 & 29. Of these it is figura
tively said that they quenched the power qf the fire,
namely, because their firm faith in the protection of
the God of Israel caused that it should have no
power over them, but, as far as respected them, be
quenched. "Ecpuyov crrofxara fxayalpas. This is an
evident Hebraism (though not merely such ; as ap
pears from Soph. Aj. 651.) for " escaped the edge of
the sword." So the Sept. (peuyeiv fxdyaipav, Sirach
28, 18. and 1 Mace. 5, 28. See Carpz. and Heinr.
'Airb do-Qevei'ay, " from being weak." An idiom found
in the Classical writers. So Thucyd. f, 42. tco Se
crrqareufxari tcov 'AQr)vatwv coy eK KaKwv, pwfxr) rts iye-
yevrjTo. Rosenm. refers to the case of Samson,
Judg. 16, 19- compared with ver. 29- IIapep3oAdy
(KAtvav aAAorplwv. The irapefxfi. may (as in the Clas
sical writers) be put for the armies which filled the
camp. See Schleus. Lex. KAiveiv is here, as often
in the best writers, used in a hiphil sense for eyKAiVeiv.
It signifies to put to the rout, like the Latin inclinare
castra. See Dind. 'AAAoTpi'eov, i. e. the Gentiles
and idolaters.
35, 36. The Apostle now passes (by a natural
association of ideas,) from the case of those who were
delivered from danger through faith, to that of those
who endured evils of every kind, under its support.
It is observed by Dind. : "Duo ha?c exempla matrum,
qua? demortuos filios in vitam revocatos acceperunt,
scriptori suggerunt tristiora fata illius mulieris qua?
filios suos in crudelissima persecutione sub Antiocho
Epiphane necatos non recuperaret e| dvao-Tao-eeoy.
Nam antea nihil de persecutione in Judaeos ob reli-
gionem suam grassante consignatam legimus."
On the eAa^Sov, &c. see 1 Kings, 17, 30. and 2 Kings
4, 21. The e§ dvacrrdcreeoy is for dvacrTTjerdvTay.

HEBREWS, CHAP. XL 541
35. eVupravt'erflTjerav. This term, which seldom
occurs in the Classical writers, is here used for
dn-oT., which is found in many good writers.
What sort of a punishment this was, is not
certain : but that it is here meant unto death,
seems probable ; and I would render erupt-.,
beaten to death. So Gloss. Alberti, eTupraviV-
flTjcrav dvTjpe'STjcrav. And so CEcumen. Much has
been said by a Gataker ap. Suic. Thes. in voc,
partly to the purpose, and partly not. The signifi
cations assigned by the Greek Commentators are
chiefly three. Photius has the following exposition :
rufxiravi^erai' %uaw irAyjcrcrerai, eKtieperai Ka) Kpefxarat.
Others explain : o-diaigi'^eTai, or d7reTp'9Tjerav, or dvy-
pe0Tjerav. Now, to reconcile these, the modern Com
mentators are much perplexed. Some of them take
the term to denote equulei supplicium. The truth
seems to be, that Tupravov, which comes from ruirrw,
signified, properly, a beating-stick (like the French
bdton) ; but was often used to denote a beating, or
whipping post. Hence rufxiravlgecrQat denoted the
punishment of the whipping post, i. e. fuAoy 7rATj'ererecr-
8aj : and as that was often exceedingly severe, it is
no wonder that the term should be sometimes ex
plained by the Greek Lexicographers trcpaiglgw, e«Se-
peo, which signify, not literally, to flay, or strip off
the skin, but, metaphorically, to beat severely, some
times even to death. So our flog, which is cognate
with flay. This signification indeed, of Se'geo (whence
tiopb), is almost the only one occurring in the New
Testament. See Schleus. Lex. How ruirreiv came
to have the sense of Kpefxdw, seems to have been thus.
The Tupravov was probably made in this form, T ; so
that the criminal had his arms fastened to the two
horns of the post, with his head above the top of it,
and his feet bound to the lower part, without, how
ever, reaching the ground ; so that he might truly
be said Kpep2o-Sai. It is obvious how effectually this
posture would promote the purposes of punishment,
by rendering it impossible for the poor wretch to

542 HEBREWS, CHAP. XI.
shrink from the blows. Finally, how rufxiravl^w
came to mean diroKe$>aAlfiw, and dvaipew, is (I think)
obvious : for most words denoting particular punish
ments, are sometimes used, by metonymy, in a general
way, to signify all punishments producing the same
effect, whether to death, or not. Several instances
may be seen in the Notes of Gataker and Suicer. It
must also be observed, that, as the beating was
sometimes administered, not with sticks, or whips,
but with leather thongs, like the Russian Knout,
having pieces of lead sewed in them at the end, so
rufxiravl\w came at length to be expounded o-<p~aipl§w.
Here there is, doubtless, an allusion to the punish
ment of Eleazer, recorded at 2 Mace, 6, 30., and
7, 3., seqq.
35. ou Trgoo-Se^dpvoi ttjv diroAurpwcnv, " not accept
ing the liberation offered at the price of apostasy."
This is a rare sense of diroAurpwcns, which Schleus.
illustrates from Luke 21, 28., iyyl§ei tj' diroAurpwcns
ufxwv. The KgejTTeov dvao-rdtns Rosenm. explains, the
resurrection to another and a better life.* And
from 2 Mace, c. 8., it is clear that the doctrine was
then believed ; though without the certainty of the
Gospel revelation. See Doddr.
36. erepot Se — cjJuAaKTjy. Here, irelpav Aap3dveiv, as
supra, ver. 29-, is used for ireipdo~bai (See Gatak.
Adv. ap. Pole). But here the sense is, experienced,
felt the force of. The epraiypov is thought to allude
to 2 Mace, 7, 1. For the historical illustration of
each particular, the ordinary Commentators, Pole,
&e, may be consulted.
* Which is confirmed by Theophyl., who explains iwijv alwviov,
i. e. a heavenly one, better than that of the wicked, who will only
rise from their graves to suffer punishment here below ; while the
righteous will be caught up, to meet the Lord in the air, &c. Hal-
let thinks the opposition lies between the resurrection to eternal
life, which these martyrs expected, and the resurrection of the dead
children to life in the world just before. And this is countenanced
by some antients : but it seems precarious ; as does also the opinion
of Crell., Hamm., and Doddr., that the Kpeirrwy is meant as opposed
to a present remission of their torments.

HEBREWS, CHAP. XI. 543
37, 38. Here are enumerated the severer punishments, even unto
death, and that the most violent 'EXtBdaBnaav requires no explana
tion. With respect to the kirpiaBnaav, there is no doubt but that this
punishment was sometimes employed by the refined cruelty of those
barbarous times. The Commentators refer to the example of Isaiah,
who was, we are told, sawn in two by a wooden saw. They also cite
2 Sam., 12, 3., 1 Paral., 20, 3., Amos 1, 3. To which I add Herod.
2, 139., avpfiovXeveiv -rovs Ipeas — pkaovs btardpeatv. And this
punishment, I remember, is recorded in Diod. Sic. It has, how
ever, sometimes occurred to me that the word may have been used
populariter to denote, as we say, cut and hack any one to pieces. And
so Appian, speaking of the murder of Cicero, T. 2, 556, 29., says
that the Centurion rr)v KeipaXnv kiriairdaas, airerepvev, es rpls em-
irXriaawv, Kai eKbtairpHwv (sawing it off) viro diretpias.
It is, however, a question of more difficult determination what is
to be said of the kireipaaBnaav, which almost all Critics regard as
corrupt, and of which there have been nearly a dozen different con
jectures proposed. Some Critics employ the method of curing the
limb by amputation. But this is a sort of surgery which is better
not resorted to, except in extreme cases ; and this is not one. In a
Classical author, indeed, 1 should be inclined to suspect the word
might be a Var. Lect. of the preceding ; but in the phraseology of
the Apostle the case is different ; and the authorities for the omission
of the word are too few, and easily accounted for (namely, from the
difficulty of the word) to merit any attention. I agree, with Mill,
Hallet, Pfaff, Schmid, Carpz., &c, that it must be retained, yet not
interpreted (as it is by some), of solicitation to apostasy ; since that
was before mentioned ; nor be explained, " tried with afflictions,"
as it is by Schleus. ; though he compares Ps. 35, 16., kireipaaav pe,
kfepvKTripiaav jue. And he might have added Eurip. Med. 57., rovs
ev peydXais bvarvxiats ki,eTaS.opivovs. But the sense is loo mild a
one. The preference seems to be due to the interpretation of Sykes,
Semler, Ernesti, and others, who take this as a genus for species, and
understand it of torturing unto death,. So krdSeaBat is explained by
Hesych. fiaaavi£.eoBat. And k^erdSeaBai is frequently used in that
sense in the Pandects. See St. Thes. So also Diod. Sic. l. 2, 525.,
has kUraaat in the sense of tormenting. The word may therefore
be rendered, " tormentis (queestioni admoti) tentati sunt."
S7> e'v tpovw fxayalpas direSavov. This seems to be a
blending of two phrases ; for I have no where else
met with the expression. It may be observed, that
the Apostle now, from the trials of faith in those
who had to encounter death, passes to the less, vio
lent, but scarcely less severe ones of the unhappy
persons who, having escaped their tyrants and perse
cutors, were, as wretched outcasts, exposed to every
variety of misery. negiTjAfiov is well rendered, by
Dind., oberrabant. The ire$) may allude to the cir-

544 HEBREWS, CHAP. XI.
cuitous tracks and by-paths they had to pursue, to
avoid their enemies. The pAeoTaTy and aiye/oiy Seer-
fxacnv, must not be taken literally, to denote sheep
skins ; but, with the best Commentators, of rude
garments made thereof, with the wool left on. See
1 Kings, 19, 13 & 19., 2 Kings, 2, 8., 13, 14. And
consult the learned note of Carpz., who shows, from
Philo, that such dresses were used by the poorest
class, and those exposed to the weather, especially
in travelling. Indeed, to the present day, they are in
use among the boors of Poland, Russia, and Tartary.
37. ucrrepoufxevoi, scil. uiragyfvrwv, " destitute of
necessaries." 0Ai|3o'pvoi, " pinched with want."
K.aKouyo6fxevoi, " afflicted with evils of every kind."
The next words, eov ouk tjv d£i'oy 0 KoVpy, are a paren
thetical exhortation. Similar ones in sentiment are
adduced from a Rabbinical writer by Wets. It is
observed, by Grot., that the Apostle means by this to
say, that those of whom the world was not worthy,
were by that world thought unworthy, even of house
room ! At Kaj enrTjAaioiy Kai TaTy oVaTy TTjy yTjy
cannot very well be repeated irAavwfxevoi ; but some
verb supplied from the context, which was omitted
by the emotion of the Apostle. Mackn. paraphrases :
" They wandered by day in deserts and mountains,
and by night lodged in caves and holes of the earth."
Yet I suspect they often used these as day habita
tions. The sense may therefore be this : " they
wandered about in the desert, residing first in one
cave, and then in another." The cnrTjAaioiy denotes
those large caves with which Palestine abounds, and
which are sufficiently capacious for the residence
(dreary as it must be) of a considerable number of
persons. This is evident from the interesting
account of what befel Josephus after the taking of
Jotapata. The oVaTy denotes the smaller caves,
serving for a miserable lodging. Among the passages
cited by Carpz., there is Philo 1009., where it is said
that men, women, and children were driven out, and
compelled to shelter themselves in a cave. And

HEBREWS, CHAP. XI. 545
just after we have : i^eyeovro eiy epTjp'av Kai aiyiaAouy,
Kai fxvi)fj.ara.
39, 40. p*pTogTjflevTey Sid TTjy irlcrrews. See the
note, supra, ver. 2. Ouk e*Kop'cravTo ttjv eVayyeAi'av.
On the sense of e?rayy. the modern Commentators
variously speculate. It cannot mean earthly pro
mises ; for the fruition of these some did attain.
Rosenm., Morus, and Dind., interpret it of stable
felicity. The antients, and many moderns, take it
KaT ife,oyf)V, to denote that of the Messiah, and the
blessings to be expected through him. So Chrys.,
Carpz., and Storr. But the former interpretation
seems the more agreeable to the context.
The next words assign the reason for their not
having been permitted to attain them. But there is
something about the sentence peculiarly perplexed.
The difficulty is not acknowledged by any but Er
nesti and Dind., who consider it at large, and attempt
to remove it. The sense probably depends upon the
interpretation of the ttjv eVayyeAi'av in the preceding
verse, which, if it be taken of the promise of the
Messiah, will require the present words to be ex
plained (with Rosenm,) thus : " Bona promissa
(tempore Messiae demum percipienda) non consecuti
sunt, Deo melius nobis prospiciente, ita ut illi mi-
nime possent sine nobis (sine beneficio doctrina?
Christiana? in nos collato) felicitate consummate
ornari." If the interpretation of Morus, &c, be
adopted, the sense will be (as expressed by Rosenm.)
thus: "Quoniam Deus nobis melius prospicere vo-
luit, ut scilicet illi ad perfectam felicitatem perveni-
rent sine nobis." Perhaps the obscurity has arisen
from extreme brevity, and the words may be thus
paraphrased : " They all received not the promise
(held out to virtue, neither perfectly in the temporal,
nor at all in the spiritual one of the Messiah). No,
God was pleased, in the exercise of his providence
for us, to destine that they should not attain the
perfect fruition of the Divine promises, till the time
when they should enjoy them in common with us.
vol. vm. 2n

546 HEBREWS, CHAP. XII.

v CHAP. XII.
Verse 1, 2. roiyapouv — irdvra. Having proved, by
numerous examples, the efficacy of faith, the Apostle
now proceeds, in the way of conclusion, to exhort
them to steadfastness in the Christian faith. Now
he founds his first argument on the great number of
witnesses to their conduct.
The roiyapouv is conclusive : " Wherefore being
surrounded with such a cloud of witnesses." By the
witnesses some moderns understand the proof's and
evidences how highly God esteems faith, and how
much he will reward it. But this seems harsh and
precarious. It is far more natural, with all the
antients, and the most judicious moderns, to inter
pret the psgT. of the worthies of the Old Testament,
some of whom have been just instanced, who by their
words and actions testified how much the objects of
their faith were valued above all worldly considera
tions ; including, also, the Confessors and Martyrs
of the New Testament, as the Proto-martyr Stephen,
&c. From what follows, it is plain that there is an
agonistical allusion : and the vecpoy well answers to
the immense crowd of spectators, in the amphithea
tre, seated one above another to an immense height.
Thus vecboy and nimbus were used of a large body of
men both by the Poets and prose writers. As to the
interpretation of Rosenm., it is sufficiently refuted
by the irepiKelfxevov, on which it is strange the Philo
logical Commentators, who adduce such numerous
Classical citations on the ve<poy, should not have
brought farward the Ovidian line, "Consedere Duces,
et vulgi stante corond." The passage is elegantly
paraphrased by Wets, thus : " Fingite animo vestro
omnes heroas, quorum constantiam et fidem modo
laudavi, vos circumstare, et spectatores sedere vestri
cursus, vestra? vel constantia? vel defectionis.
"OyKov, weight, load. I would compare Pind.
Olymp. 9, 55., where the Scholiast explains : dirofpi-

HEBREWS, CHAP. XII. 547
•tyov, Tjyov co'y £dgoy drroQou. Here there is a continua
tion of the agonistical metaphor. The b'yKoy denotes
the remains of unsubdued vices, and those various
sins, or vanities, including an excessive attachment
to the world, &e, which drag down the soul to earth,
and grievously impede us in running our spiritual race.
So Theodoret : eiy rourous roiyapouv dcpopwvres, Koutpot
irep) rbv Spopv yevcopQa, Kai rbv tcov ireptrrwv cppovrltiwv
diropp"rtywfj.ev oymv.
The words following are exegetical of the preced
ing : and the Kai may be rendered even, or especially.
The euireplo-rarov is variously explained. By Theo
phyl.: ttjv eumAws Trepiio-rafxevtjv i]fxds. By Theodoret :
euKo'Aeoy cruvicrrafxevijv re Ka) yivofxevijv* Kat ydp OifiSaApy
SeAed£eTai, aKOTj KaTafleAyeTai, dd>Tj yagyaAi^eTai, Kai
yAeocrcra pdcrra SioAicrQai'vei, Kai 6 Aoyicrpy 7repi to yeipov
o|o'ppo7roy. It is explained by the best moderns
cingens, circumveniens, decipiens. And so Rosenm.
and Schleus. But this is paying no attention to the
eu. I cannot but suspect that there is in it a military
metaphor. And I have elsewhere observed agonis
tical and military ones intermixed. The eu must then
be referred to the arch fiend, the Devil : and the
term may be rendered, skilful to draw up forces
around us, to surround and destroy us. What sin is
here meant we are left to conjecture. Most Com
mentators suppose, apostacy. But, considering what
has occurred in the preceding, there seems to be also
included practical apostacy, i. e. the living without
any regard to our solemn obligations, as Christians.
By the uVopvTjy is denoted a patient endurance of
the difficulties which we may, nay, must, encounter
in our Christian course. It is plain that to run with
patience the race that is set before us, is to run the
Christian course so as to perform all the duties en
joined by our spiritual dyeovoQeTTjy. Among the pas
sages here cited by the Philological Commentators
the most apposite is Philo 203. rbv irporehevra dywva
tcov ©ei'cov Kai 'OAuprjcov dperwv.
2. d<£ogeovrey eiy tov — 'Itjctouv. Here again there
2 n 2

548 HEBREWS, CHAP. XII.
appears to be a mixture of military and agonistical
metaphors. Jesus is represented as our dyeovoQeTTjy,
and also a leader, whose example his soldiers are
bound to follow. The TeAeico'TTjv seems to refer
to the former. By the TTjy irlo-rews is not meant
our religion, but that faith in God, of which the
Apostle has just before adduced so many bright ex
amples in the Patriarchs and Prophets, and to the
great archetype of those, and many other virtues, he
here directs our view.
He then proceeds to set forth the patient endur
ance of Jesus, as evinced in accomplishing the work
of our salvation. The dvTvi is variously interpreted :
but it seems rendered of Theophyl. and Theodoret,
of the antients, and many eminent moderns, because
of; as Eph. 5, 31. The yapd TrgoKeipvTj, Rosenm.
observes, is used as eAirts 7rpoK. at 6, 18. And he
renders the yapds gaudium instans, summam potes-
tatem, qua? mortem crucis consecuta est, Phil. 2, 9-
But it may be understood of the joyful event in con
templation, which animated his endurance, namely,
the accomplishment of the work of human salvation.
So Slade : " .As Jesus endured for the joy of finishing
his scheme of salvation, should his disciples endure
for the joy of being partakers of it." Aicr^uvTjy KaTa-
4>povTjeray, " despising the ignominy." A spirited and
beautiful expression, to which I know no one com
parable except that of Thucyd. 2, 62. ievai Se ToTy
iyOpols bfxocre, pj cppovrjptaTj p'vov, aAAa Kai Karatypovi]-
P*tj. So Herodian, L. 3. Kpuous Ka) daAirous Karacppo-
veov. And Dio, O. f. 127 c. (cited by Wets.) fxi)
crirouDacrai yvwrrQrjvai So^Tjy KaTaC/SpovoupvTjy. The Ka-
ra<pp., Rosenm. observes, is to be taken comparate.
But this seems an unwarrantable limitation.
The words ev tie^ia tc tou Qpo'vou tou ©eou eKaSicrev,
seem not meant (as many take them) to suggest the
reason for the patient endurance of Jesus ; but to
hint to us that we may expect our reward, as Christ
received his (so Phil. 2, 9. Aio Kai 6 ©eoy aurbv uirepu-
*J/coo-f), namely, that of being with Christ before the
presence of God for ever, though not as he is and

HEBREWS, CHAP. XII. 549
will be, ieruvflgovoy and eroVipy with God, and united
with him in equality of dignity and power.
3. dvaAoyieraerfle yd^ — avrtAoylav. The connection
here has not been well traced by the moderns ;
though it is ably pointed out by Theophyl. In the
dvaAoyj'eraerQe there is thought to be a mathematical
metaphor. And so Schmid and Raphel. Most
Critics are agreed that it suggests the comparison ;
q. d. " compare him who suffered such things
(though the son of God) with yourselves. The dv-
riAoylav is, as Theophyl. says, emphatical. Its sense
is variously explained. In the E. V. it is rendered
contradiction. But this is too limited. It is, I think,
rightly taken by Chrys., Carpz., Dind., and Rosenm.,
to denote all Christ's sufferings of every kind.
Though Era. renders it by the general term contu-
melia ; and refers to, and explains Luke 2, 34. Kdp
veiv signifies to fag, flag, &c. and corresponds to our
tire. 'EKAu'opti is used as at Gal. 6, 9. where see the
note. Loesner well explains this and other cognate
terms, which he considers as agonistical. I would
compare Diod. Sic. 5, 9, 220. tj'Stj Kapovrey TaTy
¦tyuyals. 4. ouVeo fxeypis — dvraywviQofxevot. There is some
obscurity in these words. The difficulty turns on
the dfxaprla. But it may be removed by reverting to
the use of that term at ver. 1. : and the best modern
Commentators are agreed that it has here nearly the
same sense, and denotes the sin of apostacy, either
properly so called, or what may be called practical
apostacy, including all those lusts which war against
the soul, and are so destructive of our well-being
here, as well as our happiness hereafter. See Ern.
and Dind., and the excellent illustrations of Chrys.
and Theophyl. At the same time, there seems to
be an allusion to the author and suggester of all,
even the Devil, to which, indeed, some wholly con
fine it.
The words fxeypis atfxdros (for aifiareKyulas, of
which Wets, adduces two examples,) show what kind

550 HEBREWS, CHAP. XII,-
Of apostacy must principally beintended. " By resist
ance to apostacy even unto blood," is meant, so to over
come the temptations of the flesh as to be ready to
shed one's blood in the cause of the Gospel. Now
this the Prophets and others, especially Jesus Christ,
had already done. Those whom he is addressing,
the" Apostle means to say, were called to compara
tively light endurances ; and therefore had no excuse
for fainting under them.
5, 6. Ka) eKAeATjeruV — eAey^o'pvoy, " And yet ye
have (it seems) forgotten the admonition which ad
dresses you as sons." It is observed by Rosenm.,
that irapaKAtjo-is has here a combined sense of conso
lation and exhortation. The passage here adduced
is from Prov. 3, 11. For pj oAiyco'pei Aquila has p)
dirotioKlfxarrov : and Symm. pj diro^s. The literal
sense is : " do not set lightly by." So Hesych. : eAiyco-
pei' oAiyTjv eyei cppovrltia' EXeyyofxevos, " rebuked for
sin." *Ov ydg — irapatieyerat. For 7raiSeu'ei some MSS.
read iXeyyei. On the [xao-riyo'i it is observed by
Rosenm., that the Sept. for 3N3 (as a father) read
2N3\ And this reading seems to be more agreeable
to the context. The metaphorical use of fxao-rtyouv
and similar words is frequent in the Classical writers.
The Commentators compare from the Sept. Tob. 13,
2. Sapient. 12, 22. 16, 16. napaSe^eTai, receives
with approbation, loves ; as Luke 16, 2. See Fisch.
Prolus. 1, 8.
7, 8. ei irattielav uirofxevere — o ©eoy, " If (then) ye
bear (this) chastening of affliction," &c. 'Tirofxevetv,
Rosenm. observes, is here used in the sense of per-
peti; as James 1, 12. Ilgoercpe'peTai, acts, deals. A
signification common in the best writers. IlpoercjJepeo--
Qai literally signifies to conduct oneself towards. The
sense is : " God hath a paternal care for you." The
parenthetical clause Tiy yap — irarrjp ; is exegetical.
" For what son does not receive correction of his
faults at the hands of a father ?" Ei Se p^eoply — uioi'.
The e'crre seems to be for TjVe. The sense is : " If ye
were without chastisement, then would ye be bastards,

HEBREWS, CHAP. XII. 551
and not sons. That would argue a less care over
you by God. For of bastards men usually take less
care than of sons." By irdvres must be meant all
God's true sons and faithful servants ; with especial
allusion to the Patriarchs and Prophets above men
tioned. 9. elra — ^Tjeropv ; The eiVa has an argumentative
force ; and when used (as here) in an interrogative
sentence, this particle has great elegance. It is
rendered by Rosenm. at qui, jam vero, rolvuv, iire) ouv.
Here again (as Theophyl. well observes) the Apostle
shows by an argumentum ad hominem, that they
ought to bear, &e And the irarepas TTjy erapKoy.
Theophyl. well explains oi trapKiKo) irar. " These
(says Rosenm.), being themselves mortal, generated
us to mortality." Ylattieuras, correctors. Kai iverpe-
irofxeha, " we reverently submitted to their correc
tion," ouk iroAfxwfxev diroirr^r)0-ai, aAA' evergeirofxeQa Ka)
uirefxevofxev, oo-a dv eVe<£egov, paraphrases Theophyl.
In e'lyofKev and eWgeTro'pQa there is a simple He
braic construction.
9. uVoTayTjero'pSa, " shall we not obediently suffer
what he inflicts." This is (as Theophyl. observes) a
stronger term than u?ropvopv. With respect to the
tco jraTgi tcov irveufxdrwv, it is variously explained even
by the antients. Some understand it of the spiritual
gifts; others of angels ; others again, of souls. The
last mentioned interpretation seems the truest ; and
is supported by Grot, and many eminent moderns.
It is required, too, by the antithesis. Theophyl.,
who adopts it, remarks : Ilpoy ydp dvTiSiao-ToATjv tcov
traPKtKwv irarepwv, elire rb irveufxartKov. Rosenm. indeed
takes it to denote spiritual father : but he explains
it: perfectissimus, qui nunquam pro lubitu, sine
idoneis rationibus castigat, vel errores in castigando
admittit, ut patres humani solent. God is indeed
supposed to be such by the context ; yet that cannot
be elicited from the expression.
9. ^Tj'eropv is very emphatic, and has an allusion to
the felicity laid up for the just in heaven (and per-

552 HEBREWS, CHAP. XII.
haps also the perpetuity of it). I cannot but think
that Dr. Doddr. in his elegant Epigram (formed
from the Dum vivimus vivamus of the Heathen Poet) :
" Lord in my view let both united be,
I live to pleasure while I live to thee,"
had this passage in mind.
10. oi pv ydp — auVou, "Now they for a few days
(only those of our childhood) chastened us." The KaTa
to Sokouv, considered with the antithetical eVi to o-up
<po'pov, must not be interpreted of arbitrariness only,
but a neglecting to direct punishment to its. only
lawful end, the reformation and the final good of the
offender; and aiming rather to excite fear, which is
only the means, rather than the end; and seeking an
end of their own, the giving vent to their passion
and ill humour. Eiy to pTaAa/3eTv TTjy dyio'TTjToy au
rou, " for partaking of his holiness (SeKTiKouy elvai tcov
dyaQeov auVou, paraphrases Theophyl.) ; our virtue
being exercised and strengthened by calamity."
Morus compares the precept to the Israelites; "Be
ye holy; for I, your God, am holy;" and 2 Pet. 1,
4. fleiay koivwvoi <£>ucrecoy.
Such appears to be the true sense ; and it is sup
ported by the best antient and modern Interpreters.
See Chrys., Ern., and Dind.
11. Trdcra Se — aAAa AuVvjy. It is well remarked by
Theophyl. : ird/\iv dirb TTjy KoivTjy e'vvoi'ay Tay d<poppxy
eAa0e TTjy irapatvecrews. The SoKeT is emphatical : and
at yapds must be understood irpdyfxa ; and both are
equivalent to an adjective, distasteful ; q. d. " it
seems to be distasteful, if we consult our feelings ;
but it is not." So in the Proverbs : " The root is
bitter ; but the fruit is sweet." The words follow
ing are exegetical, and the sense is : " afterwards it
is found to yield the wholesome fruit of virtue to
those who are exercised by it." EipyviKov, wholesome,
like the Hebr. 0")70. So Rosen, and the best Critics.
It is explained by Theophyl. : drdpa-^ov, AeTov, tj'Suv.
And he observes : 'O pv ydp "Auiroufxevos rapdrrerai-
6 Se yaipeov AeioTTjTa Tjva eyet Kai yaATjVTjv. It may,

HEBREWS, CHAP. Xll. 553
however (as Wolf thinks) have reference to that
"peace of God which passeth all understanding."
Of the parallel passages here adduced by Wets.
from the Classical writers, the most apposite is Dio
Cass. p. 106. dyairw ufxas, co'y irarrjp iraltias — yveoereerde
he, otj dATjAr] Aeyco, ev pjTe Trpoy to aur'iKa tj'Su to crop
cbepov KpivTjTe (xaAAov, tj irpbs to de) o'cjbeAipv.
12, 13. The Apostle employs another image, to
excite them to constancy in bearing calamities, see
ing that they produce such fruit. There is here ad
duced a passage from Is. 53, 3. where for dvopQwcrare
the Sept. has io-^u'eraTe. The metaphor is, by the
antients, and many moderns, thought to be an ago
nistical one : but by others (as Carpz.) it is (more
probably, I think,) supposed to be derived from the
effects of extreme sickness (especially paralytick), or
violent fatigue. Thus it corresponds to the figura
tive language at ver. 3. See Raphel, Carpz., and
Dind., which last Commentator compares Sirach 11,
14. ou'ai KapSiaiy eiAaTy Kai yepcn iraqeifxevais. To which
I add Sirach 25, 23. and 2, 13. and Eurip. Ale 204.
irapeifxevr) ye, p^eigoy d^Aiov (3dpoy* and 411. 18e yap —
iraparovous yeipas.
On the next words, rpoyids opSdy TroiTjeraTe ToTy
woo-iv upov, which are derived from Prov. 11, 26:,
Dind. remarks : " Ulterius inha?ret isti allegoria?,
qua actiones comparet cum gressibus pedum, uti
tota vita cum via et cursu confertur." He also ob
serves, that the force of the phrase is, " walk in a
straight path ; turn neither to the right nor the left ;
weigh well your actions lest you err." And he
might have added, that probably the Apostle had
also in view Prov. 4, 27- " Turn not to the right
hand, nor to the left : remove thy feet from evil."
The sense, then, after withdrawing the metaphor, is
this : " Take the straight road of piety and virtue,
removing all impediments in its course." See Hardy.
It is not improbable that this is a metaphor derived
from the making of high roads, which among the
antients were always carried in a straight course.

554 HEBREWS, CHAP. XH.
Tqoyla signifies properly a via trita ; literally on
which men rpeyoucn. Hence our track. And so also
path, from pozthian, to tread. Hesych. explains Tpo-
^j'ai by ai tcov rpoywv yapd^ets. These, I suspect,
were sometimes formed by art, and like our iron
railways. 13. I'va p to ywAov — p*AAov. Now when the feet
are lame, from paralysis or otherwise, they impeirov-
Tai, and produce no motion of the body. The iaflvj
may refer to that moderate exercise by which such
members are benefited. And so the best Critics ex
plain. The sense, however, is too imperfectly de
veloped to enable one to be positive. The moral
application is obvious.
14. eipTj'vTjv SieoKeTe — tov Kugiov, " Pursue and culti
vate peace with," &e So 1 Cor. 14, 1. SieoVeTe ttjv
dydiriyv. Compare also 1 Pet. 3, 11. and Rom. 12,
18. Ajcok. is a strong term ; and is found in the best
Greek writers. To the passages cited by the Philo
logical Commentators I add Thucyd. 2, 63. pj cj>eu'yeiv
robs ttovous, tj pSe Tay rtfxds titwKeiv, and Eurip. Ion.
443. dperds tilwKe. It is here well remarked by Ro
senm. : " Concordia multum valet ad constantiam in
adversis. Ubi enim, qui in eodem ccetu sunt, inci-
piunt discordes esse, ad alium ccetum facile transe-
unt." He adds, that dyiaerpy here stands for the
whole complexus virtutum.
By see the Lord is meant, obtain an admission to
heaven : and therefore the sense is the same whether
Kugiov be interpreted of God, or of Christ. See Mr.
Valpy.^ 15. 'E7rierK05rouVTey pViy uerTegeov a7ro TTjy ydpiros tou
@eou.
¦ ¦ There is an ellipsis of %; and kinaK. here signifies to see to,
attend, mind. 'YarepeXv signifies literally to be too late for ; and
here, to fall short of, miss qf. Dindorf renders it recedere, descicere.
But this explanation arose from his confining the sense to apos
tacy : an undue limitation. For from the context it would appear
to extend to a neglect of the duties enjoined by the Gospel, as well
as a formal renunciation of faith in it.
The xa9ls 's variously interpreted. Most recent Commentators
take it to denote Christianity, the Gospel, or the doctrines of the

HEBREWS, CHAP. XII. 555
Gospel. Theophyl. explains: rr)v iroXtrelav , Kai rd pkXXovra dyaBd.
Perhaps these senses may be conjoined, and thus it will denote the
Gospel of grace, the doctrines it reveals, the duties it enjoins, and
the blessings it holds out, both temporal and eternal.
In the next words pnrts plSa irtxpias avw ipvovaa Ij-o^Xj}, there is
some obscurity, arising (I conceive) from a blending of two meta
phors, an agricultural and a medical one. We have here an allusion
to, or application of, the words of Deut. 29, 18. The principal dif
ference is, that for kvoxXrj is read kv x°^V- Hence Grot, and many
other Critics would alter the kvoxXrj here to kvxoXfj, which conjec
ture they confirm from the Hebrew text, and a similar passage of
Acts 8, 23. But (as the best Critics from Hallet downward remark)
this is not a quotation, but a modified application of the passage.
And this Mr. Slade admits ; though he thinks that as the verb
kvoxXfj does not convey a very appropriate meaning, and as it bears
such a striking resemblance to ev x0^V> ne conceives there is great
weight in the conjecture. His second argument is stronger than
his first ; for surely kvoxXrj does convey an appropriate sense, and is
well suited both to the medical and the agricultural metaphor ; as
will appear from the Classical passages adduced by the Philologists.
The term literally signifies to give trouble: and it is remarked by
Rosenm., that Hippocrates calls those medicaments kvoxXkovra,
which raise disturbance in the bowels. Now bitter roots, when
once they get into a piece of ground, give no little trouble to eradi
cate them j and if not checked, spread so fast that they seem to
infect the ground to a great distance. And to this, I conceive, the
Apostle alludes in the piavBe~iai. Though at the same time, there
is-also an allusion to the infection of vice. The piS.a irtKptas, it
must also be observed, does not refer to one sin, as apostasy, but a
virtual departure or varkp-nats from the benefits of the Gospel by
any gross immorality. Thus the Apostle immediately makes men
tion of fornication and a Heathenish life, at variance with all religii
ous obligation. But in the former sin the infectious tendency is
especially seen, when the sinner is a female. On which compare
Deut. 29, IS., a passage whiph the Apostle might have in mind, as
St. Peter, Acts 8, 23. On the infectious nature of sin in general,
the Apostle at 1 Cor. 15, has the impressive maxim, "Evil commu
nications corrupt good manners." And at 1 Cor. 5, 6. : "A little
leaven leaveneth the whole lump.'- In. Dionys. Hal. 602, 10. we
have also a very similar passage, where the two metaphors are
blended : Hare (I conjecture &are ov) irepteartv hplv "taatv Kai a\e£-
i/para rwv avajiXaaravovrwv e£ avrwv KaKwv S,rjrertv, birdaa els dv-
Bpwirivov iriirret Xoyiapbv, pevoians en rrjs rrovnpas piS,r)s' oil yap
eprai irkpas, qvbk diraXXayn rwv baipovlwy xbXwv, ews'av -rjbn i)
fidaKavos kpivviis Kai ipayebaiva eyKaBnpevn iravra. ar)irr) Kai hiatp-
Belpn rd /caXd.
16. p Tiy Tropvos, Sec. In adverting to the case of
Esau, the Apostle does not (as some fancy) impute
fornication to him j but only means (though the

556 HEBREWS, CHAP. XII.
Commentators do not observe it) to hint at the simi
larity between the -fornicator and Esau, namely, in
this, that each sells what is most precious to him for
a worthless and paltry gratification. On the rights
of primogeniture, and the benefits attached thereto,
see the Commentators, or the writers on Jewish An
tiquities. 17. 'lo-re yap — auTTjv. There is here an allusion to
Gen. 27, 32 — 40., which is the best commentary on
the present passage. KATjpovopTv signifies simply to
obtain. EuAoyiav, the paternal blessing, and the
benefits flowing from it, and especially those of pri
mogeniture. For the blessing Esau received was not
the blessing of primogeniture. The fxeravola has
reference to Isaac, not to Esau. MeTavoi'ay toVov ou'^
eupe simply signifies, " he found no mode by which
to move his father to alter his words." Schleus.
cites Polyb. 4, 66. He might more aptly have ad
duced Thucyd. L. 3, 36, 5. ucrrepala fxeravola ns eu-
Sus tjv auVoTy, Kai dva.Aoyto-fJ.os k. r. A. The auTTjv may
be referred either to the euAoyi'av, or to the fxeravolas :
but the latter seems preferable. See Slade. In
eK^TjT. the ck is intensive.
18 — 21. Adhortatur Paulus Hebraeos adsanctimo-
niam, arcessens argumentum a figura, legis veteris,
qua?, ut olim dabatur, populum requirebat purum et
castum. Multo magis nos sub Evangelio oportet
esse sanctos. Quanto enim doctrina evangelica
cum suis promissis prsestat legi Mosis, tanto dam-
nabilior est ejus contemptus. Quod ut ostendat,
modum primo enarrat data? ac promulgatae Legis ;
postea, ut affectus fuit qtium populus, turn Moses.
Potest etiam locus hie cum pra?cedenti connecti
sic : Cavete vobis ne deficiatis a Christiana religi-
one, qui enim deficiunt, iiamittuntbona multo pra?s-
tantiora iis, qua? amisit Esavus cum posteris, ex-
clusus e populo Dei. Nobis Christianis patet aditus
ad Deum et ccelum ; veteri illi populo Dei non lice-
bat proprius accedere ad Deum. Lex Mosis est
severa, terrorem incutiens; religio Christiana est

HEBREWS, CHAP. XII. 557
mitis, animum tranquillans. Hanc rem illustrat
Paulus ex historia Exod. 19, 20. et cum conditione
veteris illius populi comparat feliciorem condi-
tionem Christianorum. (Storr. and Rosenm.)
18. ^TjAacpcop'vco, which is to be touched, reached.
So Rosenm. observes that \J/TjAa<pdeo sometimes signi
fies not so much to feel, as to attain. And he might
have cited Acts 17, 27- forelv rbv ©eov, ei *J/TjAa<pTjVeiav
aoVov Kai eupoiev, where see the note. Whitby ex
plains : " which was material, and by being touched
after the prohibition, Exod. 19, 22. would procure
present death." Compare Exod. 16, 10. and Deut.
4, 11 and 15. Tvotpos denotes a collection of clouds
piled together, or the thick darkness, almost to be
felt, thence arising. Thus o-KoVoy is here added.
19- Kai craAiriyyos tfyu*, ko.) <pcovTj pTjfxdrwv. By the
o-aAiriyyos yya* is denoted the pealing of thunder,
which preceded and ushered in the <pwvy prjfxdrwv,
the words of the commandments. So Matt. 24, 31.
ev crdAiriyyt c£>eovTjy pyaATjy, where see the note. Com
pare also 1 Cor. 15, 52. and 1 Thess. 4, 16. Hapy-
TTjo-avTo pj irpoo-reftrjvai aurois Aoyov, " prayed that not
a word more might be added." liapairelo-^at signi
fies to deprecate (as a'lTeTo-flai, to seek) : and verbs of
such a sense are often followed by a p) pleonastic.
Such appears to be the true ratio of the expression ;
though most Interpreters take the irapiyr: in the
sense to pray.
Tb titacrreAAOfxevov, the solemn edict, the forbidding
them to touch the mount, Exod. 19, 22. The words
following show the cause of their fear, namely, the
awful and mysterious sanctity of that place, which
not even a beast might touch without being put to
death. The words tj*0oAiSi Kararo^eu^o-erai are not
found in the best MSS., Versions, and Fathers ; and
having the appearance of coming from the margin.
21. Kai, ourw — elirev. I would point thus : Kai,
ourw — cpavTa^o'pvov. The eiVev is thought by Ro
senm. to refer to Moses's thoughts; or it may (he
adds) be understood of the action. It must (I should

558 HEBREWS, CHAP. XII.
conceive), at least, refer to the uttering of the words
following, at least to himself. Compare Job 4, 14.
To <pavTa£o'pvov, the appearance, viz. of the fire, thun
der, thick darkness, &e The general sense con
tained in the whole passage is as follows : " You
have not embraced a religion in which your approach
is encircled with such ineffable terrors."
22 — 24. The Apostle now compares the economy of the Old Tes
tament with that of the New, and the happiness of those who live
under the New Dispensation. (Dind.) It is of most importance
here to attend to the points of contrast here marked out, which are
skilfully stated by Theophyl. thus: " They did not approach, as tee
do, but stood afar off. Instead of Sinai, we have the spiritual
Mount Sion, the spiritual Jerusalem, i.e. heaven itself, and not, as
they had, the desert. [Sols. 51,3. " will make her deseit like the
garden of the Lord." Edit.] Instead of the people, we have myriads
of angels. Instead of fear, joy (for that is implied by the iravrjy.)."
And Rosenm., contrasting the two Dispensations, says ; " In Mount
Sion King David had his palace ; in the heavenly city Jesus Christ
hath his. Jerusalem was called lepoiroXis ; but with better reason
is heaven called the iroXts Qeov."
. The Swvros — iravnyvpei is, by Carpzov and Slade, joined with
pvpiaatv dyykXwv. And this is supported by the antient Interpre
ters, and seems the true construction. , Wavrjyvpts is often used in
the Classical writers to denote a general assembly of a whole people,
which, in antient times (in the Grecian states, and their Asiatic,
Italian, and other colonies), was drawn together by games and festi
vals, sometimes annual, and sometimes quadrennial. Hence the
term came to be applied to the solemn assemblages of the Israelites
at Jerusalem on the celebration of the feasts. It answers to the
Heb. linn (a feast) at Hos. 2, 11.; and is explained by Hesych,
eoprn. Here it may either denote the general assemblage, or the
place of assemblage.
The irpwroroKwv is, by some, explained of the Apostles. But it
may also denote all those personages eminent for their faith and
virtue ; since the word, though properly used of those who are dear
as a first-born, yet extended to all to whom might be applied the
term carissimus. Indeed, the phrase following kv ovpavo'ts diroye-
ypappkvwv seems exegetical of the preceding. On the force of cbroy.
see the note on Luke 2, 1. Kat Kptrrj — rereXeiwpevwv. It is rightly
remarked by Rosenm., that, from the context, it is plain Kpirrj de-?
notes judge, not in its harsher acceptation, of one denouncing
punishments, or of a legislator, at whose presence on Mount Sinai
even Moses trembled (see ver. 21.) ; but in that milder sense in
which the term is used at 10, 30. and 2 Tim. 4, 8. And so our
Poet, " Thus the great judge, with equal eye o'er all," &c. So
also at Matt. 12, 23. Kpivovla is explained, by the best Commenta
tors, as simply denoting pre-eminence over," &c. (where see the
note.) In the rereXeiwpevwv there is an agonistical metaphor, used

HEBREWS, CHAP. XII. 559
of those .who have attained the great end (rkXos) of their exertions,
the prize. See Phil. 3, 12. Theophyl. explains rals \pvxa~ts rwv
evboKipvadvrwv Kai reXeiwv tyavkvrwv irapd 0ej5. So Doddr. : jus
tified before God, sanctified in their natures, and holy in their lives."
The term is used of our Lord's exaltation to glory at 7. 28. Here
it is applied to 'denote that blessed state to which the disembodied
spirits of the righteous may be permitted to attain before the resur
rection (for rereXeiwpevwv is, as Schleus. says, for rereXeiwpkva) ;
and it is used, by anticipation, of the rkXos, or prize, destined to re
ward their labours. See Slade and Hallet.
To this glorious assemblage, which he so beautifully figures, the
Apostle finally adds Kai biaBr)Kns — 'AfleX. In which words there is
some obscurity arising from what Doddr. calls a transposition of
what one should have thought the most natural order here. This
he rightly ascribes to the rapturous manner in which St. Paul con
ceived of these things, and his fulness of matter when he touched
upon them. Rosenm. here supposes an hendiadis, and renders: ''Ad
Jesum, qui novum foedus sanxit piaculo sanguinis sui," &c. After
all that has been said, I must assent to the opinion of those eminent
Critics who think that ?rapa rbv 'A/3e\ may signify, " better than
(the blood of) Abel." Which is quite agreeable to the popular
style, and is countenanced by the antients. Some MSS., indeed,
read rb 'AfikX, sc. alpa rov 'AfieX, but perhaps by a gloss. The
a'ipart pavnapov adverts to that ceremonial sprinkling by the blood
pf Christ in the New Covenant, by which our hearts (as the Apostle
said, supra 10, 12.) are " sprinkled from an evil conscience," and
we are liberated from the penalty of sin. So Theophyl. : To yap
alpa rov Xptarov pavriaBkv kip* hpas, aKaBape Ka\ nyiaae. The sense
of Kpeirrova \aXe~t irapd tov 'AfikX is clear from Gen. 4, 10., cited
by Theophyl., who adduces the following exposition of Cyril: ro
pev alpa rov 'A/3eX, KareKpdyei rov tpovevrov' to he tov Xpiarov,
virep f}pwv \a\el 7rpos rbv avrov irarepa. See Rosenm., who com
pares 2 Mace. 8, 4., and explains : " The blood of Abel calls for ven
geance, whereas that of Christ for remission of sins ; Christ inter
cedes for us, and saves us everlastingly."
9.5, 26. 0AeVeTe p] xaoaiTTj'crao-Se tov AaAouvra. By
irapair. is meant excuse yourselves from listening to,
reject, refuse to hear. AaAouvra, " him that so
speaketh," namely, better things than Abel. For
the AaAouvra is rightly referred by the antients to
Christ ; though by some moderns it is understood of
God. Ei ydo eKeTvoi — diroo-roe^>op\evoi, " For if they
did not escape punishment who on earth rejected
him that spake unto them, how much less shall we,
if we despise him who speaketh from heaven. By
the.eKeTvoi — irapairi\trd\xevoi are meant the stiff-necked
and ever unbelieving Israelites. By the rbv xp*]p«-

560 HEBREWS, CHAP. XII.
rlgovra is meant Moses. The term ypijixar. signifies
to promulgate Divine oracles, as Moses did the Law
at Mount Sinai. So supra, 8, 5. KaOeoy Keypijfxdrio-rai
Mcoo-TJy and 11, 7- ^pvjptTierSeiy, &c. And so Jose
phus very frequently. Tov dV oupavwv, scil. ypijfxa-
rl^ovra. This, Rosenm. says, is for yj>i)fxario-avTa.
But Jesus Christ may be said to address men from
heaven by his Gospel, and will continue to do so to
the end of the world. ' Airocrrpe^ofxevoi, turn away
from, reject.
26. ou tj ipwv-r] ttjv yvjv icraAeucre rore, " Whose (i. e.
the Messiah's) voice shook the earth," i. e. the mount.
See Exod. 19, 18. Nuv Se eVrfyyeATai, " but he hath
promised, saying (namely in Hagg. 2, 6.), Yet once,
and again, I shake not only the earth, but also the
heaven." The vuv, Rosenm. observes, is to be taken
absolutely, i. e. in the sense of quod attinet ad prae-
sentia tempora. The en-Tjyy. may be understood
rather of solemn declaration than promise ; though as
the thing declared is good in respect to the persons
addressed, therefore the term has both propriety and
elegance. It is agreed on by the best Commenta
tors, that the highly figurative language of the Pro
phet must be understood as predictive of that total
alteration, and thorough reformation in religion by
the promulgation of the Gospel, and which was also
brought to pass in that very age.* Of this metaphor
examples are cited by Pierce. See also the note of
Whitby. 27- rb tie — craAeoopva, " Now that yet once indi
cates a change of the things which have been put in
commotion, inasmuch as they are so made that those
which are not shaken remain." It is observed, bv
Rosenm., that we usually say en dira^, when we are
planning something great and hitherto unheard of.
* So Rosenm., who thus explains : " Magnas, inquit, antehac
feci mutationes; sed restat longe major. Ilia verba — commovebo
caelum, terram, maria, omnesque nationes — indicant : efficiam maxi-
mam orbis terrarum conversionem et revolutionem, sic ut omnes
nationes ad Messiam veniant."

HEBREWS, CHAP. XII. 56l
But perhaps the phrase may also denote some change
of order or system that shall be unalterable : for the
dVaf may mean once for all. The ra eraAeudpva is,
by the best Interpreters, taken to denote the Mosaic
economy, shaken to the centre and entirely abro
gated by Christ : and consequently the t« p) eraA.
will denote the system which succeeded to it, and
which will be unalterable until the final consumma
tion of all things. And so Rosenm. Other inter
pretations (though, I think, less probable ones) of
this dark passage may be seen in Theophyl. and
Dind. See also Slade.
28, 29- Sio /3acnAeiav — euAa/3ej'ay, " Having, there
fore, received an unchangeable and unalienable king
dom," &c. This, again, is spoken by anticipation,
at least in its full sense, namely, the fruition of
eternal felicity. Rosenm. would take ?rapaAap3d-
vovTey for 7rapaATj\}/opvoj. But this is unnecessary.
For the being put into a state qf salvation is often
designated under the same image as salvation itself.
See Rev. 1, 6. 5, 10. Luke 12, 32., &c. Or by
receiving a kingdom may be meant, being received
into the Messiah's kingdom, which had already com
menced, and which will continue to the end of the
world. "Eywft.ev ydpiv is a phrase of no little diffi
culty. Rosenm. and Dind. explain it, " let us give
thanks." But that yields a weak and inapposite
sense. I prefer, with the antients and most moderns,
to take ^dpjv in the sense grace ; and e^. for Karey.,
" let us hold fast," &e Others interpret, " let us so
have it as to use it." But that is included in the
interpretation just detailed. Eu'apeo-Tcoy, acceptably.
MeTa aiSouy Kai eu'Aa3eiay, " vvith deep reverence and
fear (of offending him)." Or there may be an hen
diadis. I would compare Polysen. 1, 16. QeioTepto
<po'0cp. The next words assign a reason for the
euAa/3. ; and are taken from Deut. 4, 24. The force
of the metaphor is truly awful ; and the sense (as
Grot, remarks) is, that God is no less angry with
Christians who sin than he was with the Israelites
vol. vm> 2 o

562 HEBREWS, CHAP. XII. XIII.
when they sinned ; and those whom He overtake^
He can easily, like a consuming fire, bring to perdi^
tion. This is meant, Theophyl. observes, not only
to alarm the wicked, but console the suffering and
oppressed righteous ; inasmuch as they have a God
who is able thus to consume their enemies.

CHAP. XIII.
Verse 1, 2. Having brought forward what forms
the principal subject of the Epistle, he now con
cludes, with subjoining certain precepts, and com
mences with charity, as being the mother of all other
virtues. (Hardy.)
1. tj' (piAaSeAcjbia fxeverw, " Let mutual love among
Christian brethren continue to be cultivated." Com
pare Rom. 12, 10. The practice among Christians
of calling each other by the endearing name of bro
ther seems to have been derived from the custom of
the Jews. It is observed by Theophyl., that the
Apostle does not say acquire the virtues of cbiAaSeA-
<bia and <pjAo£evi'a ; for learned them they had : but,
amidst their peculiar dangers, they might be remiss
in the practice of them. Hence the propriety of the
pveVeo, i. e. etipala ecrrw.
As closely connected with the above virtue, and
the chief evidence of it, the Apostle then inculcates
0iAo§evi'a. In the pj eViAavSdveo-Qe there is a sort of
Hebrew idiom not uncommon. It imports the being
continually alive to, and studious of. From the close
connexion of <£>iAo|evi'a and <piAaSeA<J5i'a we may sup
pose that the strangers here meant are Christian stran
gers. Now the argument with which this admoni
tion is strengthened is taken from Gen. 18 & 19., as
showing the reward of the virtue in question, Ro
senm. states it thus : " We may often chance to en
tertain guests of far greater consequence than at first
sight they may have appeared to be. Hence the re
wards of such hospitality will be greater than they
would seem." It is remarked, by Julian ap. Wets.,

HEBREWS, CHAP. XIII. 563
that nothing so much tended to the growth of Chris
tianity as the practice of hospitality among Chris
tians one to another.
3. fxifxvijo-Keo-$e — crwfxari. The idiom in pp. is
like that in p) eViAavQdveo-Qe just before. The tieo-fxiwv
must, like the <pjAa8. and <2>iAo|J., be understood of
Christians in bonds (namely, for the Gospel's sake).
'Qs eruvSeSepvoi, "as if you were suffering the same
evils." So the Virgilian, " Haud ignara mali miseris
succurrere disco;" and Achill. Tat. 7. p. 419- eyeo
oe 6 d&Aioy, oure auTov ISeov, outc epyou Tivoy KoivcovTj'eray tj
Aoyou, truvairijyofxijv aurw SeSepvoy, ws rou epyou Koiveovo'y.
3. tcov KaKouyoufxivwv, " the afflicted and mal
treated." In the ovTey ev crwfxairi there is a Hebraism
for dv9peo7roi ovTey. Yet Rosenm. cites from Porphyr.
de abst. 38. Ti Seivov tjv, ev ereo'p<Ti elvai ; On this
and the following verse the Philological Commenta
tors adduce numerous Classical citations ; but they
omit to notice that the strong argument to succour
human distress, from the recollection that we our
selves are men, and exposed to like calamities, is
frequent in the Classical writers, in whom it is
usually expressed by dvQpwirov ovra.
4. rlfxios — 0 ©eoy. At Tipoy 6 ydpy there is an
ellipsis either of Ictti, or rather eo-Teo, as the best
Critics are agreed ; and this is more agreeable to
what precedes and what follows. The kojttj is syno
nymous with the ydpy in the former clause of this
parallelism. 'Ev 7rdenv is, by Dind., taken as a mas
culine for inter omnes, i. e. both the single and mar
ried : by others, as a neuter, with the subaudition of
Tpdyfxaan, omni ex parte. And this ellipsis I find
supplied in Dinarch. 94, 34. dyQofxevr) rots iraooucn
irpdyfxao-h But the former method is approved by
the most eminent Commentators, and seems more
agreeable to what follows.
4. kojttj dpavToy (scil. eo-rw), " let it be kept pure,
holy, inviolate, and unpolluted by adultery." If for*
be supplied in the former clause, the sense will be
this ; " Marriage is in all respects honourable, and the
2o2

564 HEBREWS, CHAP. XIII.
bed is without defilement." The dpWroy will then de
note that which is not liable to censure, nor morally
evil. Now the errors even of that early age might
make it not improper for the Apostle to inculcate
this truth* It is, however, not improbable that the
sentence is purposely left doubtful, in order that both
the above senses might be included.
KpiveT is for KaTaKgiveT. This the Apostle de
nounces not only against adultery, but fornication,
which leads to it. How different from the Grecian
sages and legislators, who tolerated simple fornica
tion, as tending to preserve the virtue of married
women ! Rosenm. observes, that when it is said
God shall judge, it is suggested that he will punish
even those violaters of purity who escape the world's
judgment, or are not punished by human laws.
5, 6. d<piAapyopoy — irapoucnv. To the mention of
fleshly lusts is aptly subjoined that of the heartless
avarice which is usually found in the votaries of sen
suality. TpoVoy,- for rpbiroi, mores. Though the
singular is found in good authors, as Plato, and his
imitator Philo. The ellipses here are erw anrjre.
On dpK. I have before treated. ToTy irapoucnv, scil.
ypr)<xao-i, " such means as are in your possession
(without excessive anxiety after what is not so)."
The irapoucnv, too, has a notion of what is present,
in opposition to what is future. And this sense is
here very suitable. Wets, well paraphrases : " Ne
anxii sint, sed officium facientes futura Deo com-
mendent, mediocribus interim contend." Among
his numerous Classical citations are Justin 3, 1, 6.
Bacabasum, qui praesenti statu contentus rem prodit
Artaxerxi. Phocylid. 4. 'ApKeTo-Qai irageoucn, Ka) aA-
AoTpi'eov direyecr^ai. To which I add D. Cass. 253,
77- Tols irapoucnv dpKecr§i\tr ofxat' & 324, 26. rf) iraqouo-t)
* Even among the Heathens, it may be observed, marriage was
considered , not as a civil compact but as a religious ceremony.
Thus Thucyd. 1, 15, 6. reckons this among the rd lepd, where the
Scholiast annotates thus: Kai ydp b ydpos iepds. And Duker refers
to Spanh. Dissert. 11. de Nummis, p. 292.

HEBREWS, CHAP. XIII. 565
karao-rdcret d$K. Xen. Cyr. 2, 1, 6. dpKeT fxoi rd ira-
goWa. Joseph. 858, 29. ToTy irapoucnv doKwv tjv. Di-
narch. 94, 34. dydofxevrt rots irapoucn irpdyfxacri.
AuToy, i.e. ©eoy, just before. But the Hebrews
sometimes use NTl in like manner. The words are
from Joh. 1,6.; though similar ones are found in
Deut. 31, 6. 1 Paral. 28, 20. The words following
are from Ps. 118, 6., in which dvSpeoTroy is emphatic,
and signifies men. The passage is (as Rosenm. ob
serves) very suitable to the Christians, who, for reli
gion's sake, were often deprived of their property.
7- pTjpveu'eTe tcov Tjyoupvcov Jpov. The Apostle
exhorts them to imitate the example of their spi
ritual pastors, and those who have furthered their
Christian . instruction. The Tjyoup will denote
Christian teachers of every kind, both Bishops,
Presbyters, and Deacons. See Luke 22, 26. Acts
15. 22. "Qv dvaBewpouvres — irlcmv, " surveying, atten
tively considering the end and result of whose con
duct, imitate their faith." The dva is intensive; for
the term (as Theoph. observes) contains a metaphor
taken from painting, in which the pupils steadily
survey the archetype of their master. 'Avao-TeocbTj'y
manner qf life, conduct. So Theophyl. iroAtrelas.
Compare 1 Tim. 4, 12. James 3, 12. 1 Pet. 4, 15 and
18. So Job. 4, 19- ev irdo-f) dvourrpocpji. And so not
unfrequently in the Classical writers. Te'Aoy denotes
the result, namely, the being liberated from the evils
of this world, and received to the fruition of the joys
of another and a better. In the next words fxifxe7o-Qe
ttjv B-io-Tivthe Apostle adverts to that principle which
would enable them to show such examples of con
stancy and of virtue. See Theophyl.
8. TTjcrouy Xpio-Toy — aicovay. I agree with Mr. Slade,
that these words are to be referred both to the pre
ceding and the following verses, and be understood
of the nature and object of their faith, as well as of
doctrines of their religion. This is supported by the
expositions of the antient Commentators. SeeTheoph.
It is observed by Rosenm., that the formula y8es Kai

566 HEBREWS, CHAP. XIII.
o-Tj'ppov answers to the Hebr. OViVftil 7)tti~l~-o;i at
Exod. 5, 14. uti olim, ita et nunc. Compare Gen. 31,
2. and Sir. 38, 14.
9. SiSa^aTy — 7repi<£eeeo-6e, " Be not hurried and
tossed about with various and strange doctrines."
Some MSS. read irapa<p., which many eminent
Critics prefer. The sense will then be, " carried
out of your course." But this, as the subject here is
instability, not apostacy, is less apposite. Whereas
7repi<pe'peo-9ai signifies to be tossed to and fro, and so
to go no where. Besides, the common reading is
strongly confirmed by the parallel expression at Eph.
4, 14. p'kcti — irepicpepofxevoi iravr) dvifxw TTjy SiSao"Ka-
Aiay. Other reasons for retaining it may be seen
in Ern.
The §e'vaiy is thought by the best Commentators
to have reference to the doctrines of the Judaizers :
but it may advert to all doctrines at variance with the
Christian verity. KaAov yap — irepiiraQfjO-avres. The
KaAov — ou is by some taken to be equivalent to melius
est. But this seems an unnecessary refinement. Be-
/3aioucr9aj ttjv Kaotilav is explained by Rosenm., as a
Hebraism answering to 371^0, se recreare, Gen. 18,
5. ; and he renders it support and comfort. Xdpiri
denotes the Gospel, the doctrine of salvation by
grace, without the ceremonies of the Mosaic Law ;
as is plain from the antithetical fipcofxacri, which de
notes the meat offerings of the Mosaic Law, which
some wished to be with the Christian Eucharistical
sacrifices. IlepiTraTeTv here, as often, denotes habi
tual practice of'.
Others regard the KaAov — KapSi'av as parenthetical,
and lay down a somewhat different, but not (I think)
so apt a sense.
10. eyofxev — AaTpeuovTey. Sequitur locus propter
adhibitaS allegorias satis tortuosus atque molestus,
in quo scriptor phantasiae suae vividitati admodum
indulgens ab una sententia in aliam, etsi maxime
semotam, transiliire non dubitat. Namque quum
antea dixisset, eos, qui ciborum discrimen observas-

HEBREWS, CHAP. X11I. 567
sent, nihil inde utilitatis cepisse : nunc mortem
Christi, quia nonnulla sacrificia in cibum aliis cede-
bant, cum sacrificio confert, sed eo maxime impedi-
tum locum reddit, et perplexum. (Dind.)
The Quo-jao-TTj'oiov is by some interpreted of Christ ;
by others, of the Eucharistical table ; by others again,
of the doctrine of the Gospel; and by others, of Di--
vine worship. The first and second interpretations
seem to most deserve the preference : but I agree
with Dind., Rosenm., and Mackn., who suppose it
put, by metonymy, for the victim itself, i. e. Christ,
who was offered up for our sins ; which offering is
commemorated in the sacrament. 'E§ o5 <paye?v —
Aarpeuovres, "Christians have their victim, but of
which they are not authorized to eat, who are at
tached to the tabernacle (worship), as are the Ju-
daizers." Such is the sense laid down by the best
modern Commentators. See Dind. and Rosenm.
Now the reason is plainly this, that by placing salva
tion on the ground of works, instead of grace, they
deprive themselves of the benefit of Christ's sacrifice.
This is especially illustrated in the Epistle to the
Galatians and Ephesians.
11, 12. TQv ydp, &c. In these words the Apostle
assigns a reason why to those attached to the Jewish
rites it is not permitted to enjoy the benefit of that
victim which Christians derive from it ; namely, be
cause they despise and regard him in no other light
than as a man deservedly brought to an ignominious
punishment. He adds, that at this no Christian
ought to stumble ; for it was expedient that our vie*
tim should, in this respect too, be like unto those
offered up by the High Priests. The whole passage
is allegorical. All the words in these verses are op
posed to each other ; alp* gwwv and aTpt '/Siov Xgjer-
tou* 'Apyiepeus O. T. and Jesus, dpyieqebs p'yay TTjy
bfxoAoylas' KaTaKai'eiv and irdcryetv' e£eo Tijy 7raoep3o'
ATjy, and eyw TTjy ?ruATjy. As in sacrifices irep) dfxap
rlas the victims were burnt, e|a> tTjy 7rapep3oATjy, so
Christ was nailed to the cross eijeo TTjy jruATjy, accord-

568 HEBREWS, CHAP. XIII*
ing to custom. See Levit. 16, 2, 13, seq. 4, 16 — 18.
5 — 7. On the burning of victims, whose blood was
brought into the holy place, or Sanctum Sanctorum,
see Levit. 16, 27. 4, 21, 11. s. 6, 23. Now in this
respect was Christ made like unto these victims,
namely, that he suffered without the gates of Jeru
salem. But by his blood he really expiated the peo
ple. Christians enjoy the victim, i. e. the benefits of
Christ, who died for our sins ; whereas the Jews,
who reject Jesus and his sacrifice, are not permitted
so to do. (Rosenm.) See also Whitby, Wells, and
Slade. 13. toi'vuv — Qepovres, " Wherefore let us go out of
the camp to him, and bear the ignominy shown to
him," i. e. let us, after his example, patiently bear
the insults, persecutions, and anathemas of the Jews,
and, in a general way, whatever evil is to be endured
for Christ and his religion." Now to go out with him,
is to bring ourselves to the same mind as that with
which he went thither ; and so to consider what he
there suffered for us, as to feel unshaken attachment
to his religion. Such is the sense as laid down by
the best antient and modern Interpreters. See
Chrys., Theophyl., Dind., and Rosenm. The e|eo
7ruATjy is explained by Theophyl. e^co KoVpu, i. e. the
vanities and vices of the world.
14. ou ydp — e7n£T)Toupv. This is, as Theophyl.
observes, probatory, and meant to indicate the rea
son, &e (See Dind.) And he explains : "we have
in this world no permanent abode (nay not even the
tvorldis such). We ought therefore to fly from it,
and run to that city which is to come, even heaven."
The fxeAAoutrav, as Ern. observes, involves the idea of
eternity. It is remarked by Carpz., that there is
here an allusion to what was said of Abraham, 11,
8 — 16., who looked to the 7ro'Aiv p'AAouo-av. The
eVi^TjToupv is emphatical, i. e. " we have to seek."
15. tit' aurou ouv — auTou. From the whole passage,
especially 9 — 11. the Apostle deduces this exhorta
tion : " Wherefore celebrate God with hymns, and

HEBREWS, CHAP. XIII* 56Q
tell forth his benefits with a' grateful mind." He,
however, employs the sacrificial image, yet in his
mind; and means to say, that as the old Priesthood
is abolished, and fleshly sacrifices no longer to be
offered, we are to have recourse to spiritual ones,
literally, immolate hymns to God, as if sacrifices.
Now that the Jews made much of external divine
worship consist in sacrifices, and so represented va
rious things, as penitence, prayer, alms, and hospi
tality, under that image, has been shown and exem
plified by Schoettg., Wets., Heinr., &e (Dind.)
15. Si* aurou. Some render " because of him." And
so Ern. : " propter Christum." But I prefer, with
most antients and moderns, " through him (i. e.
Christ,) as our Mediator." The 9uo-i'a dveVeeoy an
swers to the Hebr. min rat at Lev. 7, 12. So Philo
842. (cited by Carpz ) tells us what this is, adding
that aiveVeeoy denotes upouy, euSaipvierpuy, Qucri'ay Kai
aAAay eu^agio-Ti'ay 7rpoy rbv ra dya9d Scopoupvov.
15. Kapirbv yeiAewv ofxoAouyouvrwv tco ovofxari aurou.
This phrase is from Hos. 14, 2. where the Sept. de
duce OHD from "HS, not "ID, a calf. The sense is :
" whatever proceeds from the lips and mouth." So
Rosen. Schleus. takes the Kapirbv yeiAewv for Aoyov. But
this will be too much paring down the sense. The
whole passage may be thus translated : " Through
him (i. e. Jesus Christ,) let us continually offer
up (not the bloody sacrifice of animals, nor the vain
oblations of the fruits of the earth,) the sacrifice of
praise to God, even the fruit (or oblation) of lips,
celebrating his name."* 'OpAoyeTv here, as often,
* So Justin Martyr, Greg., Naz., Chrys., Clem. Alex., Euseb., and
others cited by Suic. Thes. Eccl. 1, 1425. truly observe, that God
requires nothing but the sacrifices (bloodless ones) of pious praise.
It is strange that Pococke should render the words, " the calves of
our lips :" a very harsh interpretation, and founded in error ; for in
the former member of the sentence the Apostle has reference to the
bloody, but in the latter, to the bloodless sacrifices of the Mosaic
Law. Compare Hos. 14, 3. and Is. 57, 19. A similar mode of
expression occurs in Pind. Isthm. 8, 101. eirkwv he mpirbs oil Kari(j>-
Btve, and Pind. Pyth. 2, 134. tppevwv'EXaxe Kapirbv. See Blomf. on
jEschyl. Theb. 614.

57CT HEBREWS, CHAP. XIII.
signifies to laud and celebrate. Thus (Rosenm. ob
serves) the Hebr. minis rendered by e^opAoyeTv and
aiveTv. 16. TTjy tie — o' ©eo'y. The euVoiiay is used KaT efo-
£tjv to denote beneficence and charity ; and Kotvwvlas
(which signifies the making others partakers of our
goods) is added exegetically, or to strengthen the
sense. Hence may be emended a passage of Ar
temid. 2, 14. p. 166. irpbs Koivwvlav e'tcn dyaflol, Sid tt]v
irpbs aAATj'Aouy Koivwvlav Ka) euvolav, for which I conjec
ture euVoiav. In these words the Apostle adheres to
the same metaphor, or allegory, as at the former verse,
where see the note. On euoapeo-reirai, (which signi
fies, " is well pleased,") it is observed by Rosenm. :
" Graecorum mos est, passiva formare et cum Nomi-
nativo construere, non minus ab Activis Dativum,
quam Accusativum regentibus."
17- irelQecrSe — a7roSeo'erovToy. It is plain that TreiQ.
and u7reiK. are expressions denoting to obey, show re
verence to. The words auYoi — a7roSco'o-ovToy are by
Rosenm. considered to be parenthetical. But that is
not necessary. It should rather seem that the whole
passage is highly elliptical ; and it may be rendered
thus : •' They watch over your souls, and act (or
ought to act) as those who must give an account,
(and careful should you be) that they may do this
(i. e. give this account) with satisfaction, and not
with grief; for that were unprofitable and evil for
you (as well as for them)." Such appears to be the
complete sense; though the Commentators are not
quite agreed. It is well observed by Theodoret, that
the Apostle here enjoins on the disciples obedience
to their teachers, and at the same time reminds the
latter of their awful responsibility. For the Aoyov
dToSeo'erovTey suggests the reward, or punishment (as
the case may be), which must result from the account
they have to give of their stewardship. Stcv. is a
very strong term, denoting deep seated grief. In
dAwo-iTeAey there is a common litotes. The ufxiv is
emphatical; and the force of the dAuerir. is well
pointed out by Owen and Doddr.

HEBREWS, CHAP. XIII. 5?1
18, 19. irpocreuyjcrde irep) tjpov — dvutrrpicpea-Qat,
" Pray for us ; for we trust we merit it by having a
good conscience, in all things wishing to act righte
ously and holily." This, Rosenm. observes, glances
at the Jewish teachers, who had calumniated him,
and raised disturbances among the Christian bre
thren. The sense of the next words is plain. The
humility as well as piety contained in this and the
preceding verse is truly edifying. 'An-oKaTao-T. signi
fies here, to be restored for the various purposes of
Evangelical instruction. From these words, Rosenm.
observes, it does not follow that he was then in
bonds ; but rather being released from prison, he
waits for Timothy as the companion of his journey
(ver. 23).
20, 21. d Se ©eoy— Ttjo-oGv, " May God, the author
of peace and every kind of happiness, who raised
from the dead the great and supreme Shepherd of
the sheep (i. e. the Lord of all Christians), by the
blood of the everlasting covenant (offered by that
great Intercessor), may He perfect you in every
good work, to the doing of his will (and in order
thereto), working in you what is well pleasing in his
sight, &c. The use of 7roipjv to denote supreme
head, is common even in the Classical writers, from
Homer downwards. The ev ai'pxTi Sia0TjKTjy aieovi'ou
strongly inculcates the doctrine of the Atonement.
Karaprlgw signifies properly to make perfectly sound,
dpTioy. The e'v epyco dyaSco is taken by the best Com
mentators for eiy epyov dyaSov. So the Hebrews use 7.
The above clause eiy rb — auVou is closely connected
with the preceding : and n-oieov depends upon Karap-
rlcrat. The mode in which this working is effected is
explained by the Apostle himself at Phil. 2, 13 and
14. where see the note.
22. dveyecru'e tou Ao'you TTjy irapaKAi\o-ews, " Bear
with," &e This suggests the idea of profit by ; for
he who bears with good counsel cannot fail to profit
by it. By the Ao'you TTjy irapaKAijcrews are, of course,
meant the hortatory and consolatory parts of the

572 Epistle. The words Kai yap — ufCtv are elliptical, and
signify, " for though I could have said much more,
and written a large epistle, yet I have been content
with this brief admonition." 'ETrio-TeAAeo in the
sense to write an epistle, is Very frequent.
23, 24. rivco'o-KeTe — diroAeAUfxevov, " Know ye that
our brother Timothy is set at liberty." 'A7roAeAup-
vov, " e vinculis in libertatem prodiisse." Some think
aVoAu'eo-Sai here signifies prqficisci, set off. And thus
they render, " know that he has set off." See Noes
selt Opusc. Fascic. 1. p. 28. seq. Oi d7roTTjy'lTaAi'ay,
" the Italians." So in Philo Legat. ad Caium oi dirb
'Peo'py are Romans; oi dirb TTjy 'AAef avSgeiay, Alexan
drines. Now there were many Christians already not
only at Rome, but throughout all Italy. (Rosenm.)

573'

EPISTLE OF JAMES.

With respect to the question on the canonical
authority of this Epistle, the following are the words
of Euseb. L. 2, 23., as translated by Michaelis :
" But it must be observed that this Epistle is now
considered as spurious." This, however, is a very
incorrect version. In the original we have firreov Se
co'y voSeueTai pv. Eusebius plainly pronounces his
own opinion of the Epistle being spurious, and does
not report it as merely that of others. As to the
reason assigned by Euseb. for his rejection, namely,
because not many of the antients have mentioned it,
that appears little satisfactory, nor seems to afford
any conclusive argument against the genuineness of
this Epistle.
On the Epistle itself it is observed by Hottinger ap. Jaspis :
" Oratio Jacobi insignem habet heivoTrjra, grandis est, vehemens
atque incitata, frequens im'aginum luminibus et comparationum
atque exemplorum luce. Interdum sublimis spiritu poenae prophe-
tico adsurgit, et sententiarum pondere ac troporum et figurarum
ornamentis et sermonis poeticii fulgorem effertur." Jaspis gives
the following plan of the Epistle : "Jacobus Christianis extra Pa-
l'aestinse fines per orbem terrarum dispersis, maxime in Asia Minori,
primum graviter injungit patientiam in miseriis fortiter perferendis.
Deinde docet, meram religionem Christianam notitiam nihil plane
prodesse, nisi facta accesserint ; ad opprimendas pravas cupiditates
et peccati illecebras prorsus evitandas admonet, a rixandi studio
avocat, et pietatem re et facto maxime conspicuam inprimis urget, a
nugarum temeritate, fastu, invidia et cupiditate in aliis dijudicandis
eos deterret, ad mansuetudinem contra, vitae integritatem, sequali-
tatem, et hospitalitatem cohortatur. Turn divitibus superbientibus
pcenas divinas annuntiat, at pauperum afflictorum animos erigere
studet, iisque, si pii perstiterent, auxilium divinum promittit, levita-

574 JAMES, CHAP. I.
tem quoque in jurando vetat, officia aegrotis pruescribit, ad precei
excitat, quas mirifice valere. Eliae exemplo probat. Tandem spem
peccatorum veniae omnibus facit, qui animum ab omni vitio revoca-
tum rectissime confirmaverit, et ad alios emendandos gravissitne
incitat."

CHAP. I.
Ver. 1. Kupiou T. X. SouAoy. Rosenm. observes,
that from this expression it cannot be inferred either
that James was, or was not of the twelve Apostles.
And, on the other hand, from the omission of dirocr-
ToAoy it cannot be concluded that he was not an
Apostle. For (as Benson observes) he was writing
to persons to whom his qualifications were well
known ; therefore it was unnecessary to insert it.
Thus neither does St. John mention his Apostle-
ship, any more than St. Paul in his Epistles to the
Philippians, Thessalonians, and to Philemon.
1. TaTy Seo'SeKa cj)uAaTy TaTy ev ry tiiacriropd. The ev
r»] tiiacriropd, scil. oucraiy, is for titeo-irapfxevais. It is
not agreed whether by these are to be understood
the Jews dispersed, or the Jewish Christians. The
latter is indeed the more probable, though the dis
putants seem to make a distinction without a differ
ence ; for although written especially for the vise of
the latter, it must have been indirectly intended for
the benefit of the former. The same applies to the
Epistle to the Romans. (See the introductory matter
to that Epistle.) With respect to the formula yal-
qeiv, scil. Aeyei, bids, this is common both in the
Scriptural (see Acts 15, 23. 23, 26. 2 Joh. 11.) and
the Classical writers. On its use see Benson.
2 — 4. Orditur epistolae argumentum, a commendanda Christianis
in Asiat minore dispersis, iisque doctorum Judaizantium et novatu-
rientium insidiis undique perturbatis, malorum patientia, et in-
concuss& in religione tenenda constantly. Cui quidem cohortationi
viam quasi munit praemittendk v. 2. sententiS. hac : Udaav xaPav> &c>
(Pott.) 3- icaaav ^apii' nyr'iaaaBe. Wets, renders the irdaav xaPav
merum gaudium; Pott, impense Ixlandi materiam. Compare Col.

JAMES, CHAP. I. 575
I, 9—11. I Tim. 1, 15 & 16. Of this use of irds and omnis ex
amples are adduced by Wets, and Hottinger. Carpz., however,
takes' the irdaav for irdvrws. But though this comes to the same
thing, yet it seems less exact. Here, of course, there is an ellipsis
of elvai and tovto. "Orav iretpaapols irepiirkanre iroiKiXots, " when
ye fall into various trials and tribulations." Ileipa^. is used to
denote afflictions of every kind, but especially those which most of
all try our religious faith, as persecution for religion's sake. Ro
senm., however, thinks that St. James especially adverts to the trials
of poverty to which the Christians who came as exiles to Antioch,
were exposed ; since from this passage on the enduring of adversity
he, at ver. 9. seqq. and 2, 1. glides to that of the arrogance of the
wealthy. But this seems not a very strong argument ; and the
speculations of Noesselt and others may very well be dispensed
with. On the subject of temptation in general, see the notes of
Whitby and Mackn., or Slade. On the use here of irepnriirretv ,
Pott dilates much. It may be sufficient to say, that the term is used
of what is evil (whence it has after it voaw, avpipopais, arvxvpaai,
&c. ; as may be seen by Wetstein's examples) ; and is synonymous
with kpirirrTetv kv, or eis ; though a stronger expression.
3. ytvwaKovTes on — viropovnv, knowing (i. e. mindful) that this
exercise or trial of your faith produceth constancy. It is observed
by Rosenm.: " Sic uti auri experimentum (hoKtpov) ignis est, ita
Christianam fidem explorat, quicquid ei materiam praebet ad experi-
menta sui danda; quo pertinent calamitates. Fides autem sic ex-
plorata efficit constantiam, vrropovfjv. Si enim periculum prospere
cedat, vires ad bonum ipso usu augentur et confirmantur. Vitio
tamen hominum saepe accidit, ut res adversae exitum habeant per-
niciosum." The virop. must be understood with the extent of sig
nification assigned to iretpaa. just before.
4. h be viropovij epyov reXeiov kxkrw, " But let constancy pro
duce her perfect effect,'' i. e. "show itself by your works;" for to
these St. James every where exhorts. The words following are
(as Noesselt remarks) exegetical of the reXeiov, " that ye may be
entire and perfect Christians, in nothing deficient." And so Ben
son, Rosenm., and many eminent Commentators. Others, how
ever, as Luther and Carpz., render : " Let your constancy endure
unto the end ; i. e. as long as you live." Thus (as Rosenm. observes)
the epyov reXeiov would be an dirorerkXeapa, and therefore would be
an agonistical allusion. On perseverance to the end, see 2 Tim. 4,
7- This, however, seems not so natural a sense. On the force
of 'kpyov consult the note of Kypke.
The following expressions rkXetot, bXoKXnpot, and kv pnbevl Xei-
irbpevot, are synonymous (see Tromm. Concord.) but accumulated
(as Pott says) , propter stadium dicendi ; the third being exegetical of
the first two, and perhaps containing a metaphor taken from the
race course. Storr thinks there is an agonistical allusion. I would
compare a similar passage of Isocrat. Panathen. rovrovs tpnpi koI
ippovlpovs elvai, Kai reXelovs dvbpas, Kai irdaas %xelv Tas dperds.
TeX. signifies complete, perfect. 'OXbKXripos properly denotes one

576 JAMES, CHAP. I.
who is heir to the whole estate, entirely heir ; but it was commonly
used to express what is entire, complete, and perfect. The most
eminent critics, as Krebs, Loesn., Morus, and Pott recognise an
allusion to the Jewish sacrifices, in which the victims were required
to be reX. oXokX., and dpwp. See a passage of Philo cited by Hot-
tinger. 5. ei Se Tiy ufxwv AeiVeTai erocpjay. On the sense of
this very extensive term tro<pla, Commentators are
not agreed. Grot, and Rosenm. take it to denote
prudence in deciding and determining what is to be
done according to circumstances ; and this they think
is agreeable to what precedes. Others, as Carpz.,
think it must denote spiritual, or Christian wis
dom, as shown in deeds, or as understood by teachers ;
but this is too limited, and unsuitable to the context.
The sense is (I think) best laid down by Jaspis thus :
sapientia quae cerniturin eo, ut quis justa cognitione
et recta scientia instructus, de causis et de fructu
hamm miseriarum rite cogitet, justum pretium rebus
externis, quarum jacturam facit, statuat, firma
fiducia, praestantiaque animi gaudeat, ut sciat, quid
in singulis rebus agendum cit, quod personis, tem-
pori, ac loco conveniat. 3, 13 & 17- Est sapientia
practica. See Mackn. and Doddr. Carpz. remarks
on the difference between knowledge and wisdom,
citing the Etym. Mag. in v. : Tvcoo-iy ^o<£>iay Sia<pe'-
eeTai. rvcocriy pv icrr) rb eiSevai Ta oVra. %otpla Se,
Kai rb rd bvra yevcocnceiv, Kai rd yvwcrrd irqarreiv.
A'tre'iTco — d7rAeoy, " let him ask it of God, who
giveth (this and all good gifts) to all men abun
dantly." Such seems to be the true sense : though
some take SiS. absolutely; as Luke 15, 16. Similar
sentiments are adduced from the Classical writers
by Eisner (as Plut. de Is. and Os. lidvrafxev, w KAea,
SeT r dya#d robs vouv eyovras aireTo-Qai irapd tcov Qewv,
fxaAitrra tie rrjs irep) aurwv eVicmjpy ocrov itytKToV icrrtv
dv9peon-oiy fxerlovres euyofxeQa ruyydveiv irap' aurwv
iKelvcov, coy ouQev dvQpwirw Aaj3eTv pT^ov, ou yaqltracruai
6ecp o-epoVepov aATjQei'ay) and Wets., as Theocrit. Id.
17, 137- dpervjV ye pv eK Ajoy a'lreu. At iracnv, Com
mentators seem to have thought some limitation

JAMES, CHAP. I. 577
necessary. Thus Hardy subjoins : scil. pie et recte
petentibus. Rosenm., more regularly thus : KaTa
T7jv aurou So'eriv, dat cuique quantum et opus est ac-
cipere, Sir. 1, 10. But perhaps neither subaudition
is necessary. It is simply meant that God is the
giver of that and every other perfect gift which he
imparts to all men, in various proportions according
to his own good pleasure.
The a7rAeoy most interpreters render liberally. So
the Vulg. affiuenter ; and the Syr., tiberaliter. Ca
pell. and Carpz. render it benign^, ex bonitate et
gratid, which (they observe) is agreeable to what
follows. Yet the best of the later interpreters (as
Pott and Rosenm.) explain it simpliciter, i. e. non
ambitiose, jactanter, aut (quod plerumque inter ho
mines sit) in obliquum finem, sed mero studio bene-
ficiendi ; comparing Rom. 12, 8. ev dirAorijri txera-
Ditiovai. Perhaps both the above senses may be
conjoined. 5. Kaj p] ovettil^ovros. This is variously explained ;
either of reproaching men for'their importunity, or
bestowing gifts in a naughty contumelious manner ;
or, not giving them at all. So Morus, Hottingen,
and Jaspis. But none of these interpretations (I
conceive) can be adopted, as being too limited.
The most natural and best founded one seems to be
that of some moderns, i. e. " who does not (as men
too often do) upbraid others with the benefits con
ferred, and make them irksome and odious by re
iterated recapitulations." * Such appears to be the
sense, on which we are not to seek refinements.

* Numerous parallel sentiments are adduced by Grot., Eisner,
&c. from the Classical writers, of which the most apposite are the
following. Philem. KaXws irotrjaas ov KaXws wveihtaas' epyov Ka-
BelXes irXovaiov irrwx<f Xoyw, Kavxwpevos rb bwpov b hehwKas rpiXw'
epyai, arparnybs ykyovas, Xoyio iplXos. Aristot. Rhet. CZ, 6. alaxpd
— Kai & kiroirjaev, 6veiht<5etv' ptKpo\{ivx<as yap irdvra Kai raireivo-
rnros anpela. Ter. Andr. 1, 1, 16. Isthaec commemoratio quasi
exprobratio est immemoris beneficii. Plut. de Adul. p. 64. 'A
irciaa pev ydp oveihigopevr] xaPLi eiraxBrjs Kat adapts. Liv. 5, 44,
VOL. VIII. 2 P

578 JAMES, CHAP. I.
5. Kai SoflvjVeTai auTcp. This requires the limitation,
" if he ask it," or, " so far as may be necessary for the
purpose in view, and according to the good pleasure
of God."
6. a'tre'irw — SiaKpivo'pvoy. 'Ev iritrrei, " a full as
surance," viz. of God's power to give it, his benig
nity, and his willingness to bestow it, as far as shall
be necessary, and for his real good. It is well ob
served by Whitby, that " hence it appears, that this
wisdom depends not on our own skill and strength
nor can it be attained without divine assistance."
The pSev (sub-. KaTa) SiaK^. is exegetical, " not
doubting of the power or benevolence, &c. of the
Deity." Rosenm. rightly remarks : "Sermo est de
precibus pro impetrandis bonis ad animi salutem
pertinentibus." The force of SiaKpiv. has been ex
plained at Matt. 21, 21. Mark 11, 23. and Acts 10,
20. & 11, 12. compared with Judg. 22. and Sir. 7,
10. The sense is here aptly illustrated by a com
parison to a wave of the sea. There is the same
metaphor in our verb" to waver.
6. kAuScovi flaAacrenjy. So kAuScov u'Saroy, which is
most frequently used without the adjunct. The
two terms dvefx. and pi7r., the former of which never
occurs in the Classical writers, are nearly synony
mous, and are equivalent to the more usual ones
KAutiwvlgeo-Qai and irepicpepecrBai. It is obvious how
applicable this is to the mind of an unstable man,
fluctuating between hope and despair. See Pott.
7, 8. p ydp oieerfieo. It is well remarked by Ro
senm., that these two verses are closely connected ;
and, when digested into the usual order, will yield
this sense : " Let not such a man, doubtful in mind,
and fluctuating in all his actions, think he shall ob
tain any thing of the Lord." 'EKeTvoy is for ToiouVoy.
Af)^erai, shall obtain. The sense of SntVu^oy is dis-
protantis pristinis populi Romani beneficiis, quanto ipsi meministis, '
nee enim exprobranda apud memores sunt, gratiae referendae.
Cam pare also Thucyd. 2, 40. s. f.

JAMES, CHAP. I. 579
cussed with unnecessary minuteness by the philolo
gical Commentators. It is best explained by Ro
senm. (in the words of Q. Curtius) qui nee velle nee
nolle quicquam diu potest, quemque modo concilii
poenitet, modo pcenitentiae ipsius. "OSoi, habits,
actions, Sec. Now fluctuation in mind must produce
vacillation in action.
9 — 11. The Apostle now, passing from trials in general (of which
he has so far been speaking), to a particular kind of trials, exhorts
the poor not to suffer themselves to be depressed by their poverty,
and the rich not to let themselves be exalted over much by their
riches. (Pott.)
9. Kavxdadw avrov. The sense of these words is somewhat obscure
and uncertain. Hence the variety of interpretations. Many
moderns take raireivbs in a physical sense, as rairetvbs just before ;
and suppose the Apostle adverts first to the case of one reduced to
want, and then to that of one stript of his possessions, for religion's
sake. But this is very harsh, and little agreeable to the words fol
lowing. Pott paraphrases thus : " tantum absit ut pauper egestate
animum suum infringi patiatur, ut (vel ipsa fortunarum jactura
propter religionem facta) dives potius sibi videatur, ac de diviliis
suis (verioribus, religionis beneticio sibi partis), glorietur." And
he adds that there is a very similar passage in Prov. 13, 7. I, how
ever, assent to the antients and early moderns (including Rosenm.),
that v\pei (which is for v\Lwaet) is to be understood of that spiritual
elevation to which he that humbleth himself before God, and faith
fully serveth him, shall be exalted. Kau)(. here denotes simply
rejoice. The sense may be thus expressed : " Let him console him
self under the distresses and contumelies attendant on poverty, in
the anticipation of that exaltation which he will one day receive at
the hands of the Lord ; an exaltation, indeed, of which he has in his
Christian calling and election already a foretaste."
In the words 6 be irXovaios kv rrj raireivwaet aiirov, most recent
Commentators recognise an irony (and so Rosenm.), or an Oxymo
ron ; as Jaspis, q. d. r* Let him (if he will) glory in what, from
their instability and perishableness, might rather raise feelings of
humility." But as raireivwaet must be interpreted agreeably to the
iifet preceding, it should seem 10 mean : ." Let him rather rejoice
in those humbling doctrines of the Gospel, whose observance can
alone save the rich man, who is encompassed with so many tempta
tions, and whose salvation is so exceedingly difficult." The words
following are merely illustrative of the instability of riches, and
require little explanation. It may suffice to say that x°PTOS denotes
green herbage of every kind, like the Hebr. atlw. The dvBos xdp-
rov is taken, by Hottinger, to dendte the herba virens. But this
seems refining too much ; nor is it agreeable to what follows, since
the two words are plainly distinguished ; and it very much detracts
from the beauty of the image, which is unfolded in the words fol
lowing. Of this image we have an imitation in Cowper's Task, b 3.,
2 p 2

580 JAMES, CHAP. I.
" All flesh is grass, and all its glory fades
" Like the fair flower dishevelled in the wind."
The Future is put for the' Present, or rather the Aorist, Hebraice.
Upon the whole, it may be well to bear in mind, that there is here
an antithetical acuti dictum, and, therefore, the words are not to
be too rigourously interpreted.
11. dvkreiXe yap 6 rjXios, &c. It is remarked by Pott that the expli
cation of the imagery passes into a narration of the things j as Ps.
103, 16., and some parables of our Lord. Or, as Rosenm. says, the
Aorists are put for Presents ; and, as Pott observes, the dveretXe
Kai ktyipave may be taken as put for dvareiXas ktftpave, the yap for
ori, like the Hebr. '3, and the aw for dpa aw (or rather, I would
remark, for apa). The Kabawvi is by Benson, Pott, and Rosenm.,
rightly taken, not for the 6 ijXws Kavawv, the meridian sun, but,
with an ellipsis of dvepos, for the wind called the Simoom, which
usually blows up at sunrise. See also Chardin and Niebuhr, referred
to by Pott and Benson in loco. So Jerome, cited by Rosenm. :
" Cito flores pereunt, cito violas et crocum pestilens auracorrumpit."
'E£,kireoe, shrivels. So "?BJ in Is. 28. Evirpeireia, in the Classical
writers, has several senses. In the Scriptural ones it has simply
that of beauty. So Hesych. evpopipla.
The words following ovrw — paKpavBfjaerai contain the applica
tion. " So also perisheth and wasteth away the rich man in. the
midst of his goings and devices, plans and counsels ;" or, according .
to Rosenmuller's version, together with, &c, which yields a good
sense, though not so good a one as the other ; for the plans of the
rich are not altogether destroyed by their death ; but there is little
authority for this signification of kv. llopeiais, literally, goings,
i. e, devices, counsels. MapavBriaerai, 3lt»>. A term (Pott and
Rosenm. observe), properly used of flowers, but, in accommodation
to the metaphor here, transferred to persons. Yet it is used by the
Classical writers in similar cases. See Wetstein's examples, of
which the most apposite is Philo 258, 43., pnr kirl irXovrw — aepvvv-
Brjs, Xoytadpevos, on Kai b^elav ex€l T*lv pera(JoXr)v, papatrbueva
rpbirov rivd, irplv uvBrjaat [iefialws. It is plain that the Apostle is
speaking of what is usual.
12, 18. Now, returning to the subject of ver. 2, 3
and 4., from which, from ver 5., he had made a di
gression, St. James proceeds to treat on Treioao-pi in
general, and after having declared those happy who
patiently endure temptation, ver. 12., he exhorts
Christians not to suppose (as perhaps some did) that
temptations, arising from evil concupiscence, proceed
from God, (ver. 13, 14 & 15.), to whom nothing but
good is to be attributed (ver. 16, 17 & 18.), and
especially that most precious benefit of the Christian
religion (ver. 19.). (Pott.)
The pcKagioy dvrjp is derived from the Hebr. "HQJN

581
tiPNil of Ps. 1, 1. ; a common form, Pott observes, of
introducing moral precepts (as Matt. 5.), the con
trary to which is ou'aj tco dvQpcoirw, &c. It is strange
he should not have compared the Horatian " Bea-
tus ille qui procul negotiis," &c. *Oy uirofxevei iretpacr-
fxbv, "who is called upon to endure trials and adver
sities j" so called, as serving to put men's constancy
to the proof. See Matt. 5, 10 & 11., Hebr. 12, 7.,
&c. The uVopvej Pott interprets, " courageously
endures ;" and he supposes an agonistical metaphor.
But this is unnecessary ; since the simple sense is,
that " those who encounter adversity, are not there
fore to be regarded as miserable, inasmuch as that
adversity is meant for their good in the end, serving
as an occasion for exercising their virtue ; and so
giving them an opportunity of obtaining the reward;
as the Apostle suggests in the words following.
12. tioKtfxos yevo'pvoy — aurbv. Here there is plainly
an agonistical allusion ; and the SoKipy yevo'pvoy is
learnedly illustrated by Kypke from the tioKifxacrla of
the Grecian dyeovey. So Philo, p. 545. (cited by
Loesn.), dflArjTai Suvdperi Kai peoptiy Kai eu'e^iaiy ereo-
fxdrwv pya cppovouvres, dvevtiolairrov vIk^v eATrlcravres,
e£ayeovjoj xoAAaKiy eyevoVTO p) SoKipwrfleVTey, rj Kara-
crrdvTes eiy tov dyeova, rJTTijQTjerav. By crrecpavov rrjs ^arijy
is meant, the reward of (eternal) life and happiness ;
so that even loss of life (if it have to be endured for
religion's sake) will be abundantly repaid by a happy
resurrection to another and an immortal one. ToTy
dyairwo-tv aurbv. An usual periphrasis (as Pott
remarks) for pious worshippers of God.
13, 14. The Apostle, having said so much about
the benefit of temptation, guards them against the
mistake of making God the author of sin, or ascribing
temptations to him, as that imports an impelling men
to sin. Such, he says, proceed not from God, but
from the lusts of men, which, if yielded to, will bring
death rather than a crown of life. And, therefore,
though trials may be ascribed to God, yet tempta
tions in the bad sense must not. Sin and death

582 JAMES, CHAP. I.
proceed from the lusts and wickedness of men ; but
God is not the author of evil, but, like the sun, is an
universal benefactor, and the author of that is good ;
nay even exceeds that luminary, as not being subject
to change or variation. (Benson.)
IIetpa5. is here used in the bad sense, namely, to be instigated to
evil. Many, it seems, there were who excused their sins, and
especially their defection from the faith, by alleging the perils which
accompanied it, and sought refuge in the doctrine of necessity. In
opposition, then, to this baneful error, the Apostle assures them that
adversities are not sent by God, to make men worse, but to make
them better. Some Commentators think the Apostle has here
reference to the Simoniani, who made God the author of sin. Bp.
Bull fixes on the Pharisees. But it is judiciously observed by
Carpz. : " Ignorantur hi quos Apostolus intellexerit, et conjiciuntur
frustra. In depravat& natural omnium hominum haeret sententia,
cui obviam it Jacobus. Is a Deo, direipdarw KaKwv, immuni a
malo, removet culpam, et in cupiditates perversas conjieit." The
Heathms also, as may be seen by Wetstein's citations, held this
doctrine. 13. o ydp ®ebs direipacrros — ou'Seva. "Now God (anno
tates Rosenm.) wishes men to be as He is ; and as He
is not tempted by sin, so neither does he tempt any to
sin." See Sir. 15, 11., seqq. Upon this whole sub
ject of temptation consult Benson.
14. eKao-Toy tie — SeAea£o'pvoy, " But whosoever is
tempted, and impelled to sin, is hurried away and
enticed by his own lusts." 'E7n9up'a has here the
bad sense of evil concupiscence, a desire for things
which ought not to be sought after, or, not to that
degree. Rosenm. paraphrases : " when we are
seduced to evil, God is not the cause : but it is, that
we love the pleasures of this life, and this life itself,
more than we ought." And he cites Cicero in
Pisonem : Sua quemque fraus, suum facinus, suum
seel us — de sanitate ac mente deturbat.* There is
(he observes) a Classical elegance in the phrase
* I add iEschin. c. T. p. 27, 5., pr) ydp oieaBe rds rwv dbiKnpdrwv
&pXas ctiro GecDj', dXX' ovx vir avBpwirwv daeXyelas yiveaBat —
a\X' at irpoirere'ts rov awparos fiboval Kai to pnbkv iKavbv hyeia-
Bat, ravra irX-npoi Ta Xnarnpta, ravr els rbv kiraKpoKeXrfra ep-
/3i/3a5et, k. t. X. And, a little after : ov ydp rr/v alaxvvriv, oiib'
& irtiaovTai XoylSovrat, dXX' kip' ois KaropBwoavres evrjipavBnaov-
rat, rovrois KeKKvvTai.

JAMES, CHAP. I. 583
e'|eAKuo-9aj uVo T*jy iiriQufxlas. Examples of it are
adduced by the Philologists. The term it-eAKuw is
used with nouns denoting pleasure, habit, custom,
&c. Rosenm. compares from Virgil: Trahit sua
quemque voluptas. In SeAed£. there is a metaphor
taken from fishing, common in the Classical writers,
from whom Wets, adduces many examples.* It is
truly remarked by the Commentators that the image
(which is not unlike one in Milton) is derived a mere-
trice. (See Carpz.)
15. efra — dfxaprlav. Now evil concupiscence con
ceives, when we foster it in our minds, and take plea
sure in it. For then does actually follow meditated
sin, as parturition follows conception. (Rosenm.)
SuAAa0ouo-a TiVrei is for eruAAa0dvei Kai tiktci. On
the term eruAAap3., scil. ev yao-Tpi, see Luke 1, 31.,
and 2, 21. Of r'tKreiv, in this sense, there are nu
merous examples in the Classical writers. 'A7roTeAeer-
0eT<ra, when fully accomplished, perpetrated. So Po
lyb., dere|3vjp* direreAecrav.
The dfj.aprla must be taken in a general sense :
and the best commentary on the dn-oKo'ei QdvaTov, is
Rom. 6, 21., eov rb TeAoy QdvaToy, i. e. death, punish
ment, and misery. Pott compares Philo, p. 147 e.
'H cf>ucriy 7rpoy yeveeriv Trpayfxdrwv cogierev ev -tyuyjj Suvapv,
di ^y Kuo^opel, Ka) eoSiveT Kai diror'iKret iroAAa tiiavota'
rwv tie diroKuofxevwv — Ta SijAea — eo-Ti KaKia Ka) irddos. I
add iEschyl. Pers. 826., u(3piy ydp e|avSoucra iKapirwcre
crrdyuv ' Attjs, o$ev 7rdyKAauTov i^afxa fiepoy. Laonid.
Alex. ap. Brunck Anal. 2, 190., Spay dcppoo-i'vij fxatw-
craro, ro/Xfia ti' ertKre Ka) dcpoocruVTjv. Plato Epist. 3.,
|3Ad#?jV rjtiovr) — yevva — tiucrfxaQlav Ka) ArjdrjV Ka) dcppocru-
vt)V Ka) ufiptv tj'ktcj.
16, 17. These verses are closely connected together, and contain
perhaps an inference from the preceding. The erroneous doctrine
in question the Apostle opposes, by showing that so far is God from
being the author of evil, or men being impelled by him to sin, that
* The most apposite are the following, Athen. 308, 1., dveXKva-
Bels be oil beXedgerat ovre aapKi ovre dXXo> tivi ep\pvxov. Herod.
2, 70.,Cic. de Senect. 13., Divine enim Plato escam malorum volup-
tatem appellat, quod ea videlicet homines capiantur, ut hamo pisces.
See more in Loesn., Schoettg., Alberti, and Carpz.

584 JAMES, CHAP. I.
He is the only source of good. Now this he introduces with a for
mula employed by the sacred writers, when they wish to recall men
from grievous though unperceived error ; as in 1 Cor. 6, 9. 15, 33.
Gal. 6, 7., &c„ where see the notes.
17. iraaa boats — reXeiov. The irdaa Raphel, Rosenm., and Pott,
render mera (as a little before). But it is unnecessary to resort lo
such a sense. TeX. is a somewhat stronger term than dyaBrj. 'Avw-
Bkv is for oipavoBtv (as Acts 14,7-) So the Heb. bxaa. The
term, of course, denotes God in Heaven: but this is expressed by the
Apostle just after. 'E,ari Kar. So most Critics point. But others
take the kan KaT. for Karafiaivet. So the Vulg. Antiq. and Syr.,
James 3, 15. Joh. 1, 33. And this is more agreeable to the usage
of the New Testament in mentioning what is customary. 'Airb tov
irarpbs rwv (pwrwv. It is plain that irariip is here, like the corre
sponding words in most languages, put for author, producer: but it
is not so easy to settle the sense of fwrwv. Heinr. takes it of the
Urim and Thummim. Wolf, Mede, Schleus, and Reich, of every
sort of perfection and felicity. Grot., of spiritual gifts. Benson,
of revelation. Some recent Commentators, as Sender, Teller, Storr,
Rosenm., Meyer, Hottinger, Pott, &c, understand it of the sun,
moon, and stars (nay, even the whole universe), like the Heb. Tik.
And this, they think, is required by what follows. See more in Pott
and Slade. Upon the whole, this last interpretation may deserve the
preference : but it is not impossible that a metaphorical as well as
a physical sense is here intended.
The words following are, by Wets, and the best Commentators,
thought to contain an astronomical allusion; q. d. " In Him is
not, as in the sun (the greatest of corporeal lights), any irapaXXayr),
rpoirr), or airoadaapa ; all of these are astronomical terms, on which
see Wets, and Schleus. Lex. But perhaps this may be too fanciful
and far-fetched; and I am inclined to think, with Rosenm., that
irapaXXayr) signifies any change by turns ; and the rpoirr) is synony
mous ; and the rpoirfjs airoaKiaapa signifies the least sort of turning.
The doctiine of this verse brings to mind the etymology of the
term by which the Northern nations designate the Supreme Being,
and which is derived from the adjective good.
18. (SouArjSeiy ajreKuijcrev vj'pjy Ao'ycp dAvjSei'ay. On
the sense of |3ouAi]3eiy Commentators differ in opinion.
Wets, renders it, " sapientissimo atque optimo con-
silio." But this signification is devoid of authority.
Others render, " sua sponte et ultra, nullis mentis
nostris permotus." But such a sense cannot fairly
be elicited from the words. I prefer, with Benson,
Mich., Carpzov, Mackn., and Rosenm., to interpret
it, sua sponte, benignitate mentis, pro gratia et be-
nevolentia sua. Perhaps the above senses may be
conjoined. Carpzov aptly compares Eph. 1, 5. KaTa

JAMES, CHAP. I. 585
tijv eoSoKiav 0eAijp*Toy auTou. See his examples of
(3ouAoptJ to denote liking and desire.
It is well observed, by Benson and Mackn., that
" we have here the genealogy of righteousness. All
the righteous deeds which men perform proceed
from their renewed nature. Their nature is renewed
by the power of truth (by the truths of the Gospel
through the operation of the Spirit), and God is the
prime mover in the whole."
The direKurjtrev (i. e. dvayevv.) has reference to our
spiritual regeneration by the Gospel to eternal life;
with an allusion (as Hardy observes) to our adoption,
on which see Joh. 1, 12 & 13. and 1 Job. 5, 18.
" Now the change (observes Mackn.) which God
produces in men's dispositions and actions, by the
truths of the Gospel impressed on their minds, is so
great, that it may be called a begetting or creating
them anew."
By the Ao'yep dAvjSei'ay is meant the Gospel; as
1 Pet. 1, 23. So Jaspis, whom see.
18. eiy rb — KTto-fxdrwv.
The term dirapxh denotes, properly, the first portion taken of any
thing ; and since that was usually the portion appropriated to show
ing honour to man, or reverence toGod (see Num. is, 12. Deut. 21,
17. and Gen. 49, 3.), so it came to mean theirs* of any thing. The
sense assigned by Bengel, Mackn., Rosenm., and Pott, is as follows:
" ut simus primi ac prascipui omnium mortalium." They refer to
the Schol. Medic, and to the Schol. on Eurip. Or. 96. Thus it will
denote the Jews •¦ and Slade thinks the Apostle meant to remind his
Jewish brethren that they were the peculiar people of God whom he
had chosen as instruments of preserving the true religion dirb rwv
alwvwv, and who were especially and primarily called to embrace
and to promulgate the benefits of the Gospel. Luke 24, 47. Rom.
11, 16. Eph. 1, 12. 2 Thess. 2, 13. In this view, therefore, they
might be truly and emphatically denominated the first fruits of
creation, i. e. of all those who should be ultimately made partakers
of the blessings of Divine revelation." Others, as Doddr., Noessek,
and Jaspis, think the sense is, that they should be first numbered
among the congregation. See Rom. 16, 5.
19, 20. wcrre — oqyr)v.
The &are is for bib or hid tovto, "such being the case ; since, by
the true doctrine, we have become such as to be numbered with the
most precious of God's creatures, we ought with alacrity to learn
this salutary doctrine, and so to learn that we may be reformed and

586 JAMES, CHAP. I.
made better men." This position, that the Gospel ought not only
to be learned, but practised, the Apostle now especially dwells on up
to the end of the second chapter. (Storr and Rosenm.) It is re
marked, by Carpzov, that the Apostle takes occasion from what has
been hitherto said specially, to give a general admonition.
The best Commentators are agreed that rax>>s els rb aKovaai
(with which they compare Sir. 5, 11. ytvov raxvs kv aKpodaei) sig
nifies, hear the word of truth just mentioned, namely the Gospel.
And they render XaXfjaat teach; a signification elsewhere found.
'* Now it was (Benson observes) the temper of the Jews to be very im
patient in -hearing others, even when speaking on religious subjects ;
and yet very apt to assume authority to themselves, and to set up
for teachers." And such, indeed, they have been in all ages. This
interpretation, however, seems harsh. It should rather appear that
the Apostle has in view discussions and disputations upon points of
doctrine.* The dpyfjv is usually rendered wrath, by which Benson understands
resentment against God as the author of our trials and afflictions.
But this seems not agreeable to what follows. I therefore prefer,
with Carpzov, Rosenm., and Pott, to take it to denote an impatient,
hot-headed spirit, immoderate fervour in discussing points of religious
doctrine. But I cannot agree, with some eminent recent Commen
tators, that teachers only are meant ; and that this admonition is
intended to check their excessive zeal. It should rather appear to
be meant for those who set up for teachers, and were too pragma
tical and dogmatising : errors likely enough to arise under the pre
sent circumstances. This sense of Spy) is frequent in the best wri
ters, especially Tbucydides.
Many examples of similar, antithesis between raxys and fipahvs
are adduced by Wets. ; and I had myself collected not a few : but it
is unnecessary to introduce any.
20. opyr) ydp — Karepydierat. The Commentatators above men
tioned here explain : " an angry man does not act agreeably to the
precepts of religion, and therefore cannot teach:" which is very true,
but not (I think) the truth intended by the Apostle, who seems to
have meant to say, that such a vehement, intemperate, intolerant,
and disputatious a spirit was not calculated to promote the cause of
true religion. And this is nearly the sense assigned by Whitby,
Doddr., and Mackn. The subject is well illustrated by Benson.
21. Sio diroftefxevoi — KaKi'ay. The sense of this and
* On this subject the Philological Commentators supply us with
abundance of Classical illustrations. The rule of Pythagoras will
readily occur : but whether the Apostle had it in view is very doubt
ful. It is observed, by Benson, that the antient philosophers have
taken notice, " that men have two ears, and but one tongue, that
they should hear more than they speak. And likewise, that the ears
are always open, ever ready to receive instrucdon ; but the tongue
is surrounded with a double row of teeth, to hedge it in, and keep it
within proper bounds."

JAMES, CHAP. I. 587
f he following verses depends upon that of the pre*
ceding. According to the interpretation above
adopted, the puira^iav will not denote vice and im
morality (as most Interpreters explain it), but be
taken for /3Aao-d>rjp'av and a'tcrypoAoyiav, i. e. such ill
language as intemperate disputation usually engen
ders. And the irepto-cr. KctKias is not ill explained by
Rosenm. nimia morositas. I should, however, prefer
petulantia : for that teachers are not here especially
meant is plain from the following words ev irpaurijri
SefacrQe tov epJ>uTov Aoyov, of which the sense is :
" receive and entertain with a meek and mild spirit,
and not with a violent and intemperate one, that
engrafted word which is able (and is meant) to save
your souls, (not to supply matter for mere animal and
carnal contention)." The epJ>uToy Ariyoy is referred,
by the Commentators, to that figure by which the
Gospel committed to the mind is compared to seed
sewn in the ground. It is opposed, Carpzov ob
serves, to instruction which is not retained in the
memory, but merely strikes the ears, and takes no
root in the mind." There seems also an allusion to
what went before, namely, Aoyoy dA'jjSei'ay eo a7reKu»jerev
6 Hari)p. The Apostle (I conceive) means to hint
that we are the more bound to use the Gospel for
the purpose it was intended to serve, since it is an
ep}>uToy Aoyoy, one not natural to the human heart,
but implanted there for the most benevolent ends.
I would compare Julian de Regno (speaking of the
works of Plato) Aoyoi Kai 6pe\|/ai -i/uyr]v £uv 7j'8ovyJ Kai
KaQdpai SuvaTai.
22. yi'veerQe Se — eauTouy. Ilojrj'Tijy, in the Classical
writers, signifies the maker or author of any thing.
It here denotes, emphatically, one who performs and
puts in practice the injunctions of the Gospel, and
does not rest content with hearing them only. For
it is not sufficient, nor indeed of any avail, for a man
to know the truth, if he do not obey and follow it in
his life and conduct.
Then is suggested a reason for this ; namely, that

588 JAMES, CHAP. I.
by being barely hearers, they will but deceive them*
selves, and not attain the expected reward. See ver.
26 & 27. and Matt. 7, 21. Such, I conceive, is the
sense : though most Commentators take the words
to advert to the case of the hypocrite. But the hy
pocrite cannot be said to deceive himself; though
he may deceive others : and as the subject is the ne
cessity of practice rather than theory, the former
interpretation seems preferable.
The Philological Commentators, as Elsn., Munthe,
and others, compare similar sentiments in the Clas
sical. Thus Porphyr. de Abstin. p. 99. Si' epyeov
ij'pv r] <rwri]oia, ou Si' aKpodcreeoy Ao'yeov tpiArjs. Seneca,
Ep. 108 & 75. See more in Pott.
23, 24. eoiKev — eVoVrpcp. 'AvSgi (which answers to
the Heb. WD) is for tivi, any one, of either sex.
KaTavoi'eiv here signifies to contemplate, behold. To
irpoo-wirov rrjs yevecrews. The rrjs yevecrews is thought,
by some, a Hebrew pleonasm. And thus it is omit
ted by the Syr. But it seems better, with Grot, and
Rosenm., to take it for yvrjViov, real, natural. Thus
the irpoo-wirov rrjs yevecrews is equivalent to rrjv eiKo'va
rou irpoo-wirou bfxolav ; as in Artemid. On. 2, f. Karoir-
rpl^eo-Qai Se Kai 6gdv ttjv eauTou eiKova opj'av ev Ka-
ToVrpcp dyaOsv, &c. The KaTav. is, by Pott and
Rosenm., rightly taken of a hasty, casual, and tran
sient glance. Pott paraphrases thus : " formam
vultus nativam transeundo animadvertit, suppl. non
item maculas vultui haud ck yevecrews insitas, sed
propria culpa adspersas, ad quas animadvertendas
TrapaKu^/et v. 25. sive accuratiori vultus exploratione
opus erat." So also Mackn. But this seems too
far-fetched ; and I agree with Hamm. and Slade,
that it only refers to a transient, casual, and careless
glance. See Slade in loc. The Karavoijcre — >jv, Ro
senm. observes, is for Karavorjo-as yap iaurbv, ko.)
djreAQcoV, eu'Qeeoy iirtAavBdverai birolos r]v, i. e. " He who
takes only a transient glance at his image, sees not
any dirt on his visage, and so neglects to wipe it off."
See a similar passage in Philostr. V. Ap. 8, 26. p. 367.

JAMES, CHAP. I. 589
25. 6 Se TrapaKuvf/ay — irapafxelvas.
JlapaKvirretv plainly signifies to stoop down by any thing in order
to examine it; and, in a general way, to attentively consider. It is
not, however,. so easy to determine the sense of vopov rrjs kXevBepias,
which is variously explained. By Grot., Wells, Benson, and Mich.,
it is understood of deliverance from the ceremonial law. " The law
of God (say they), as it subsists in the Gospel, is called perfect, on
account of its superiority to the law of Moses, and is here compared
to a mirror, because it shows every man the temper and disposition
of his mind, and what is its complexion and colour, just as a mirror
shews him the features and colour of his face. And it is called a
law of liberty, 1st, Because it delivers men from the slavery of their
lusts ; 2dly, Because it hath freed the Jews from the yoke of Moses,
which was a yoke of bondage ; 3dly, Because it delivers all (rue be
lievers from the punishment of sin." But vopov has not the article ;
and the words following plainly require a far more general sense.
See Pott. Others, as Carpzov, would take kXevBepias for awrvpias.
" For those (says he) whom the Son freeth are indeed liberated
(Joh. 8, 36.). So that the vopos reXeios b rrjs kXevBepias is the ex
cellent doctrine of the Gospel, which liberates us from the curse of
the law, from bondage to sin, and fear of punishment, and which
confers eternal felicity." In nearly the same way it is explained by
Pott and Rosenm. The vopos rrjs kXevBepias, Rosenm. says, is that
doctrine which liberates us from the dominion of vices and lusts (as
Joh. S, 31 & 32.), which St. James, throughout his whole Epistle,
exhorts them to guard against and avoid." This vbpos, or doctrine
(he adds), is called reXeiov, with reference to the whole as taken
conjointly, and not separately ; and also, in comparison with the
imperfection of the Mosaic Law. Ilepipkveiv signifies to persevere,
as those do who survey their faces for the purpose of decoration.
25. ouToy ouk aKpoarrjs — ecrrat. He who forgets not
what he has learnt, but does it, shall obtain this free
dom which the Gospel promises." The genitive
eViATjerpvvjy is for the adjective eVjATjVpov. "Eeyou.
The whole system of works is here considered as one,
i. e. the doing the will of God. See Wells. The
repetition of ooVoy has great energy. OoVoy ptKapioy.
Carpzov thinks there is an allusion to Ps. 32. 'Ev r»j
irotrjo-ei aurou, sub. too vo'pu, on account of (1) what
he does, his obedience to the Gospel, his epyov.
26. el ns SokcT — auTou : The Apostle here brings
the charge home, plainly alluding (though with' deli
cacy) to some among them who were of this descrip
tion. The words are rightly rendered by the Vulg. :
" Si quis putat se religiosum esse," &c. For, as
Rosenm. remarks,. iaurw is to be understood. Here,

590 JAMES, CHAP. I.
as before, conceit and spiritual pride is designated,
and not hypocrisy. See Carpzov. ©prjo-Koy is for
6prjo-KeuT7jy. This is a rare signification, but noticed
by Hesych., who explains the term by euo-efir]s, Seicn-
tialfxwv. Mr) yaAivayayclv yAcoercrcov auVou, " bridleth
not his tongue," namely, from the linguas intempe-
rantia spoken of at ver. 19 — 21., where see the note.
'AAA' a7raTeov Kaptilav aurou, sub. icrri (as Heb. 12, 15.
vo-repwv, sub. f). So Carpzov, who (with Benson)
refers the words to the predicate, not the subject.
Nor need the air. be referred to ^aA., but aAAa may
be rendered sane, profecto, pN. And so in Rom.
6, 5. Carpzov, however, remarks on the frequency
of the asyndeton in St. James's style, which runs
through the whole of c. 5. The ds-aTeov Kaptilav
auVou is to be understood as the 7ragaAoyi£o'pvoi
iaurobs supra, ver. 22. The metaphor in ya/Xtvaya-
ycov is not unfrequent in the Classical writers. See
Wets., to whose examples I add Theodorides ap.
Brunck Anal. 2, 42. fin. Pollux, 6, 146. Philostr.
V. A. 4, 30. Eurip. Hel. 1388. & Orest. 10. Eurip.
Antiop. frag. 10. Aristoph. Ran. 838.
26. tootou fxdraios rj QpvjerKei'a, " is vain and ineffi
cacious, not genuine, imaginary, and will never profit
him any thing."
27. flprjeTKeia — irarp). Having told them what is
not true religion, he bids them know what is, and in
what it consists. " True and genuine religion, such
as is acceptable to God, who is our Father (Or
" to God, even our Father," or " to our God and
Father"), &c. See Carpzov. In Kabapd and dp'ovToy
Rosenm. recognizes a metaphor taken from pearls,
or gems, which should be pure, and without stain.
Ilapd tco 0eeS, " in the judgment of God." This
sense of n-apd is frequent in the Classical writers.
At tco 0eeo Kaj irarp) must be understood *j'pov. And
eairr) is for ToiaoTTj. It is by some thought to be
redundant ; but, in reality, like all such pronouns
demonstrative, adds to the strength of the sentence.
27. eVjo-Kf7rreer0ai— KoVp,u. This, Carpzov. ob-

JAMES, CHAP. I. II. 591
serves, is not meant as a complete designation of
true religion, but some specimens are adduced : so
that there seems to be an ellipsis of Ka) rd opi'a or
Kai Ta aAAa. But this appears too arbitrary. It is
better to suppose, with Grot, and Rosenm., that the
Apostle describes true religion by two of its principal
effects, beneficence and purity qf life; the species
being put for the genus; as Matt. 25, 34. 'EirnrKeirr.
signifies, in a general way, to visit for the purpose of
condolence, comfort, conversation, and personal
relief. So Sir. 4, 10. y/vou ogcbavoTy co'y irarrjp, Kai
dvTj dvSpoy rip pTgi auYcov, i. e. tco p^jpa. By the
Koo-fxou some understand the affairs of the world, its
riches, honours, and pleasures. But this savours of
monkery. The best Commentators are agreed that
it signifies (as often) the men of the world, world
lings, profane persons. From these, then, and from
society with them, and from any participation in
their vices, we are to keep ourselves pure. See 1
Joh. 2, 15 & 16. 2 Pet. 2, 18—20.*

CHAP. II.
Verse 1. pj ev irpocrwiroAryijlas eyere rrjv ttIstiv-—
So'^Tjy. From exhortation to benevolence and care of
the poor, the Apostle proceeds to warn them against
a practice, the opposite to Christian benevolence,
namely, that invidious preference of the rich over
the poor in their religious assemblies. But to pro
ceed to the words themselves, some (as Mackn.,
* On this and the preceding Slade refers to Paley's Serm. 51. I
would also refer to an equally excellent Sermon of Dr. Maltby,
vol. 1., from which I must content myself with introducing the fol
lowing extract. " Vital religion, therefore, cannot be separated
from practical religion : and in vain will a man seem to be religious,
by the profession of faith and the observance of external ceremonies,
unless to that which is done in honour of God be superadded that
which is done for the happiness of went. Religion, then, unites
piety with benevolence : it is to do good, and to be good ; and what
may not be included in this definition is not essential to, nay, may
be repugnant to, the spirit of true religion."

592 JAMES, CHAP. II.
Storr, and Rosenm.) take pj ev — So'^ijy interroga
tively, and regard eyere as put for eyeiv Su'vaerSe, i. e.
" Can you, if you be led by partiality, be accounted
as true worshippers of our Lord ?" &c. This, how
ever, is surely doing violence to the words. Almost
all other Commentators agree in regarding the p) as
prohibitive. At the same time, they differ in the
interpretation of the words ; and certainly the sense
is of no easy determination. Pott resolves the
phraseology thus : p eyere (i. e. Karey.) ttjv irpoo-wiro-
Aij-fyiav iv (i. e. dfxa crbv) irlcrrei, " do not, now you are
Christians, retain that preference of rich persons to
which you were formerly addicted." But this can
not be admitted as either the true construction, or
the real sense. Other interpretations I must omit.
The sense seems simply to be this : " Do not hold or
profess the faith of our Lord Jesus Christ in (i. e.
with) the practice of undue respect of persons." It
is rightly remarked, by Carpzov, that irlcms here
simply signifies " the profession of the Gospel, or the
Christian religion," (as 1 Tim. 3, 9-, where see the
note), with which irpocrwir. is inconsistent. See
Jaspis. T^y So'fijy is by some taken for tou evSo'|ou (as 2
Cor. 3, 9.) ; by others (as the Syr.) united with
Trltrriv, by others, again, joined with irpoo-wir. The
first is the most natural interpretation, and, as Carpz.
observes, there may be an allusion to his glory as
Son of God (see Joh. 1, 14. 2, 11.) ; but the second
may be admitted, and make no material difference in
the sense.
2 — 4. idv ydp — io-drjrt, " If, for instance," &c.
Sivvaywynv, religious assembly ; that appellation being yet, it
seems, in use; though this is the only place in the New Testament
where it occurs ; yet we have eiriaway. at Hebr. 10, 25. where see
the note. Benson thinks the Apostle makes use of the term, as
writing to Jews, Nay, Rosenm. observes (referring to Vitringa de
Syn- Vet. 1, 3,2.), that the synagogues themselves of the Jews
were sometimes dedicated to Christian worship. So also Horneius
Expos, in loc. But this must have been very rare, and only when
nearly all the congregation had become Christians ; and, in the ge
neral "way the Apostle speaks, cannot be thought of. I agree with

JAMES, CHAP. II. 593
'Carpz. in understandingsolely a Christian place of worship ; though
it is probable that when such were regular edifices, their plan was
very similar to that of the synagogues ; and when, on the other hand,
they were mere rooms in private houses, the Jewish practice of pro
viding appropriate seats for the more honourable, prevailed.
'Avnp, a person, whether Christian, Jew, or Heathen : for to all
access was granted ; as we learn from 1 Cor. 14, 25. XpvaobaKri-
Xios, " one who wears a ring," or rather rings ; for many such, we
find by the Philological Commentators, were worn by the rich.
Aapirpq., magnificent, splendid. Tlrwxbs, a poor man, whether
.Christian, or otherwise. 'Pvirapg. kaBijrt, " sordid shabby clothes,"
'Eirt(iXe\f/rjre is for airofiX. (as kipopq.v and suspicerc, adspicere, &c.
see Palairet and Krebs), " look at with the attention and preference
which dress will not fail to attract." tfropovvra, '' who wears, is
dressed in." S« koBov whe KaXws, i. e. commode, or honorate. Ro-
.senm. cites M\ian\.H. 2, 13.; kv KaX w rov Qedrpov KaBfjaBaC 'Xiro-
irohtov, footstool. All this supposes a similar distinction of seats to
that prevailing in the synagogues. On the mode in which tiiis may
be supposed to have taken j>lace Commentators variously speculate ;
and in so doubtful a manner nothing can be determined.
4. Kai ov bieKpiBnre — irovnpwv ; On the construction, punctua
tion, and sense of this verse Commentators are divided. Many,
from the Syr. downwards, take the sentence interrogatively ; and
unite bieKpiBnre with the verb suspended on kav yap, ascribing to
bieK. the sense make a distinction. But this yields an objectionable
sense ; and grammatical principles forbid us to suppose an interro
gation. See Slade. I therefore agree with the best recent Com
mentators in supposing that there is none: but I can scarcely ac
cede to the opinion of Eisner and Slade, that there is a forensic
metaphor in hteKp. ; for that would be forced, and little agreeable
to the context. It seems better to understand it {with Carpz.,
Storr, Pott, and Rosenm.,) of private judgment (and consequent
preference) on wrong grounds.
4. kv kavro'is is for kv Trj Kapbia vpwv; as Mark 11, 23. It is
lightly observed by Rosenm., that Kpnal is used of those qui dis-
cernunt, vel aestimant : and that the genitive hiaX. is not of object,
but attribute, by an Hebraism ; " Ye judge according to false rea
sonings; ye are judges who reason ill," namely, by judging of any
one's worth by his apparel. In bieKplBnTe we have the passive for
the middle.
, 5. The Apostle now proceeds to show how unjust is
such partiality ; since those very poor persons whom
they despise, are especially dear to and accepted by
God ; while the rich, whom they so highly honour,
are the very persons by whom the Christians are most
oppressed. (Pott.)
5. dKoueraTe — auTov ; " hear and attend," Sec. The
ou;yj is interrogative. 'EKAe'£ao-9ai, like the Hebrew
vol. via. ' 2 q

594 JAMES, CHAP. It.
"Thl, signifies to especially approve and love. The
sense is not, I conceive, (as many Commentators ex
plain,) that God shows impartiality, by loving the
poor as well as the rich, but that he loves and ap
proves of them more ; and that, because they are
better fitted to. perform the duties of Christians, and
are not entangled in the temptations which beset the
path of the rich, of the difficulty of whose salvation
our Lord so awfully speaks. It is observed by Ro
senm., that the first argument is deduced from the
dissimilarity of God's judgment to that of men. The
ttaouo-'ious iv irlcrrei he renders : " if they be rich in
faith." But this seems too arbitrary. It should ra
ther seem that the whole sentence is elliptical ; and
its sense may be thus expressed: " Does not God
view with especial approbation the poor, (the poor, I
say, in respect to this world's goods, but) rich in the
treasures of faith and religion, even heirs of the
kingdom," &c. Too Koo-fxou, " in the sight of this
world," or, " in worldly possessions." IL'o-Tjy here, as
often, signifies the Christian religion, the Gospel,
which is not unfrequently compared to a treasure.
At KAvjp. Pott supplies eoo-Te elvai. The other terms
have been before explained. On the Gospel's being
first preached to the poor, see the notes of Benson,
Mackn., and Slade, which last Commentator's re
marks, however, on dydirwcriv aurbv are ill founded ;
since this is a mere formula expressive of devout
obedience. Far more judicious in his concluding
remark, that " the Apostle only means thatthe Gospel
was preached especially to the poor ; because they
generally possessed a spirit more favourable to its
reception ; and in order to show that its blessings
and privileges were universal, that the rich had no
right to that distinction and ascendancy which they
were always so ready to usurp."
6, 7- The first clause upTy — irrwydv ought to have
been thrown to ver. 5. And so CEcumen. Indeed
the Se seems to be adversative ; q. d. " while God,
on the one hand, so acts, ye, on the other, despise

JAMES, CHAP. II. 595
the poor." 'HTipio-aTe. Aorist for present^ as ex
pressive of custom and habit. Then follows (as
Rosenm. observes) the other argument against this
undue partiality, namely, that those to whom it is
shown are the least worthy of it. And here the in
terrogation has great spirit* KaTaSovacrTeuoueriv
upov ; " do they not imperiously lord it over you ?"
So the terms KaraKupieuw, Kare^ouo-id^w, on which see
Schleus. Lex. in V. and N. T. Such will apply to
the rich in every age. Kaj auVoi— -Kpirypla : for Kai
ouy) aoVo) eio-i ol e*A«. These rich are supposed by
Rosenm. to have been of the unbelieving Jews, who
accused the poorer Christians to the magistracy.
But it is best to leave the sense unlimited, and un
derstand the rich qfvery sort, both Christians, Jews,
and Gentiles. 'EAk. denotes violent abduction, like
erugeiv and rapere. So our haul and hale, which are
derived from the same source.
7. ouk outoj — upty; (SAao-cprjv., defame, speak re
proachfully and insultingly of. "Ovofxa, Rosenm.
observes, is here, as often, used for person, and
Christ is obviously meant ; and the KaAov signifies
venerable, august. Thus to eV/KArjSev iq>' up*y will be
for e£ ou eTTJKaAeTerQe or eViKA'jjeriv 'iyere. The sense,
then, is, that they reject Christ as an impostor, and
heap curses on him. Others, however, as Pott, ob
ject, that thus a person is said eVikaAeTo-flai eVi Tiva.
And they understand the name qf Christians, which
was first given at Antioch j rendering the to iir) kAij-
$iv e<p* upty, " after whom ye are called ;" as Gen.
48, 16. 1 Kings 8, 16. Is. 4, 1. It is not material
which of these interpretations be adopted ; but the
former seems the more natural, and such an hypal-
lage is very common. Carpz. and Storr, supposing
the rich here mentioned to be Christians, understand
the 0Aacrcb. of causing the name of Christ and his re
ligion to be disgraced by their unworthy conduct.
But this seems too harsh.
8, 9. « pWoj vo'pv reAelre 0ao-iAikov.
Now the Jews, with undeviating hostility to Christians, showed
" 2a 2

596 JAMES, CHAP. 11.

O

an especial zeal for the Mosaic Law. To these therefore the Apos
tle opposes the sum and bulwark of universal law ; as Christ, Matt.
22, 34. seq. and St. Paul, Gal. 5, 14. and Rom. 13, 9. (Rosenm.)
On the sense of vopov fiaatXtKov there has been some difference of
opinion. The best Commentators, however, are agreed that as
(iaaiXiKos so often denotes what is principal and most excellent (as
in several passages cited by Wets, from Plato, Arist., Xenophon, and
Aristid., and also Philo, (the imitator of Plato,) cited by Carpz. ; /3a-
atXtKwrepov ovhkv rrjs dperrjs ; so vopos fla atX. may signify that
which is most excellent, and worthy of God, or, as Doddr. explains,
" that which ought, with a kind of imperial authority lo govern all
our sentiments ;" what Christ calls, Matt. 22, 39. kvtoXrjv irpwrr/v
Kai peydXnv ; and St. Paul, the irXfjpwpa rov vopov, the primary and
most consummate precept, Rom. 13, 10. Gal. 5, 14. Slade thinks
the expression may demote the supreme and indispensable obligation
of this law, and its pre-eminence above every other ; inasmuch as it
governs and includes all the duties which belong to the second
table — that law which (as Wells observes) is of principal regard with
respect to our duty to our neighbour.
Kara rijv ypatprjv, namely, Levit. 19, 18.
9 el he — irapafidrai, " But if we show ir poawiroXn^ta, &c. ITpofl'-
wiroXrjirre~iv is a term scarcely ever found elsewhere. See the note
on ver. 1. 'Apapriav kpy{t$.eaBe, for apaprdvetv, like the Hebr.
"JT^ Vi?B. 'EXeyxopevot, " since ye are convicted." A nominativus
jiendens. In the phraseology here there is something unusual.
The sense is : " ye are convicted as transgressors of the law." By
the vop. some think is meant a law, namely, that at Levit. 19. 18.
Others, with more probability, understand the royal law just men
tioned, which (as Rosenm. observes) is violated by all undue respect
of persons, or unjust partiality.
10, 11. oo-Tiy yap — evoyos. By the whole law St.
James means the Law of Moses. Yet he hints that
the same holds good of the law of the Gospel; a
truth indeed admitted by all. Here is adduced the
reason why o irpoo-wiroArjirrijs may be rightly termed a
7raoa3aTijy vbfxou. Whosoever (it is said) shall keep
all other precepts, but violate one, natnely, one
which involves capital punishment, he is held guilty
of all, and is punished with death, the same as if he
had violated all the precepts of the law. And so the
Rabbins have : " He who transgresses one precept,
it is as if he transgressed all." The transgression
here meant is deliberate and wilful transgression.
IlTa/eiv ev evi signifies literally to stumble at, trip up,
fall, sin, &c. At 'vi must be understood Ao'ycp " one
article of the law." (Rosenm ) The reason of this

JAMES, CHAP. II. 597
denunciation is, as all Commentators admit, obvious;.
namely, since he who wilfully violates one, at the
same time tramples on the authority by which all are
enjoined ; and this setting at nought the authority
of the Legislator, of course, draws with it the severest
penalty he can inflict. The saying of Draco will
readily occur. For the rest it may suffice to refer
the reader to Beza, Whitby, and Grot., or Slade.
"Evo^oy (from iviyecrQai), " liable to the punishment
of;" as 1 Cor. 11, 27. where see the note; and see
also the note on Matt. 26, 67.
11. 0 ydp — vo'pu. Grot, and Rosenm. aptly cite
Salvianus : " Si enim pro arbitrio suo servi dominis
obtemperarent, ne in iis quidem in quibus obtempe-
raverint obsequuntur. Quando enim servus ex
Domini sui jussis ea facit tantummodo, qua? vult
facere, jam non dominicam voluntatem implet, §ed
suam." 12. ourw AaAeTre — Kp/vecrOai. "Always remember
ye then so to speak, and so to act, as those who are
to be judged by a law of liberty." The only diffi
culty here is to determine the meaning of the vo'pu
eAeuQepiay, which is explained by Carpz. as equivalent
to vo'py eAeu6epcov, in opposition to vo'py KaraK^lvwv,
i. e. " So speak and so act that ye may be absolved
in that divine judgment, and not be condemned."
But I see no reason to abandon the usual interpreta?
tion, by which it is explained : the law and doctrine
which frees us both from the ceremonial law and the
tyranny of sin, and the punishment thence resulting
(see Rom. 8, %.); q. d. " a severe judgment shall he
experience who transgresses this vop j3ao-iAiK. Aid
vofxou is for KaTa vofxov. It is remarked by Rosenm. :
" Ergo sermonibus et actibus, amore plenis irlo-rts
vo'pu eAeuQepiay comprobanda est." Wets, observes,
that on works the Apostle treats to the end of the
chapter; on words, c 3. 1.
13. r] yap Kplcns — eAeoy, " For judgment without
mercy (shall be) to him who hath shown no mercy
and pity.'' Kplcns carries with it the idea of severe

598 JAMES, CHAP. II.
punishment ; and the eAeoy, \]l, must be understood
of all the offices of humanity, love, and beneficence
to others. See Matt. 9, 13. and the note. To this
the Apostle subjoins KaTaKau^aTai eAeoy Kpltrews, the
sense of which is obscure : but it does not (as Mr.
Slade supposes) depend upon what reading is
adopted ; since KaraKauydcrhw of the Alexandrian
and two other MSS. has no semblance of truth, and
is a mere emendation. Retaining then (as we ought)
the common reading, the sense will be, according to
Carpz., as follows : " He who obeys this law, despises
judgment, and fears it not. The merciful man looks
for every thing good from his merciful Father."
And so Rosenm. : " Beneficence triumphs over con^
demnation, and fears it not. God will not condemn
the imitators of his own goodness." Other virtues
(he adds) are not excluded ; but only the force of
beneficence is set forth. Compare Rom. 13, 8 — 10.
Perhaps, however, the sense of the words may be as
follows : " The merciful man may venture, with holy
confidence, to meet judgment, trusting that that vir
tue will serve to mitigate the severity of the divine
wrath." Pott compares Demosth. adv. Med. OuSeiy
yap icm tiiKpttos ruyydveiv eAeou, tcov p'Seva e'AeauvTcov,
fiuSe cruyyvwfxr)S, rwv dcruyyveopveov.
14. The Apostle now returns to the subject
treated on at 1, 22 — 27., namely, that a knowledge
only of religion, unaccompanied with good works, will
be fruitless. This is urged in opposition to those
Christians who too much gave in to the Jewish error,
that profession of a covenanted religion was enough,
without practice. So Jerome on Mic. 3, 5. " Pro-
mittunt eis pacem et regna ccelestia, et dicunt : non
necesse est, ut vivas continenter et sancte, habeto
fidem quam docemus, et omnia promissa Domini
consequeris."
lr By irioTts is here meant such a faith as is not accompanied with
works, an external and historical faith, a bare profession or assent to
knowledge, like the aKpoaais at 1 , 22. See Grot, and Carpz., or
Slade.. It is observed by Rosenm., that this passage would not have
been by some thought at variance with the doctrine inculcated by

JAMES, CHAP. II. 599
St. Paul, of obtaining remission of sins without works, and solely
by Christ, if the scope of each Apostle had been attentively con
sidered. "Paul (continues he) teaches us at Rom. 3. that our
former sins are remitted, and we received into favour (for that is the
sense there of cHKatoSo-flat) purely by grace, before we had con
ciliated the favour of God by any works of merit. On the other
hand, James shows that faith (in its extended sense) is not genuine,
nor truly such, unless accompanied by good works. Therefore the
Apostles are not concerned with the same persons. For with the
former b vopos is the whole Jewish law ; and those against whom
he disputes are Jews, who fancy that they alone 12- epywv vdpov, by
the observance of the Mosaic law, are to be justified, to the exclu
sion of Pagans. So that in this whole discussion we are to keep
the eypa vopov and epya kyaBu quite distinct ; since in James epya
are words and deeds agreeable to the Christian religion (ver. 8.) ;
and those against whom he was writing, were Christians, who se
parated faith from good works, and held a bare faith to be suffici
ent. But that conduct suitable to our profession is to be maintained,
that St. Paul also teaches, Rom. 2, 13. c. 6., and iri all his Epistles.
The words of St. James may be illustrated from the arts exercised
in common life, in which theory is dead, i. e. useless, if not carried
into practice. So Philo, 430. T/s ovnats evtpwvov navxdSovros, rj
pr) avXovvTOs avXnrov, rj KiBapiarov pr) KiBapiSoyros, r) avvoXws rex-
vlrov rov Kara rr)v rkxynv p>) kvepyovvros ; r) ydp dvev irpai,ews
Bewpla 4"^t) ovhev bipeXos rols kiriarrjpoaiv. Finally, the false opi
nion oi faith only being available to salvation, was very prevalent
among the Jews, who supposed that every Israelite who only held
the profession of Judaism, would at last have part in the other
world : and this St. James refutes." The most satisfactory infor
mation on this interesting subject may be obtained from the ad
mirable Dissertation of Bp. Bull, Harm. Apost., and also the
notes of Whitby and Doddr.
15, 16. edv 8e d8eA<Poy — ocfieAoy ; The Apostle now
illustrates the thing by a familiar comparison, or
simile, to this purpose : " As good words do not
profit the needy to whom they are addressed, even
though accompanied with goodwill; so neither does
faith, destitute of good works, benefit the believer."
(Rosenm.) Tupo!, ill clothed; as Matt. 25, 31.
Aewro'pvoi aieri T?jy ecjsijppou Tpo4>*jy. A designation
of extreme poverty, denoting those who cannot ob
tain food for the day which is passing over their
heads. 'YjrdyeTe ev eiprjvv). A common form of fare
well, or good-by. So Grot. ©tppti'veerfle Kai yoprd-
geo-ve. These are deponent and reflected verbs, and
and import : "go warm yourselves (with clothing),

600 JAMES, CHAP. l\.
and satisfy yourselves with food." They also imply
a erood wish that they may have food and raiment.
&epfx. here denotes the warm of clothing ; as Job.
31, 20. Td eViTTj'Seia tou trwfxaros. 'Eirirrjti. properly
governs the dative ; but sometimes, as here, the
genitive ; in which case it is considered as a sub-,
stantive, like many neuter adjectives with the ar
ticle. Ti, to o<peAoy ; Scil. eWi, " what is the use (of
that to him) ?" or, as some explain, " what is the
use of such a mere profession of the Christian
name?" 17- ourw Ka) — iaurr]v, " So also faith, of itself, and
unaccompanied by works, is dead and useless." A
repetition, in other words, of the sentiment at ver.
14. NeKpoy here signifies fruitless, ineffective, use
less. The Kav" eaurr]v is by the Syr., Vulg., and most
interpreters, taken to denote sola, i. e. if it be alone.
Thus it will be pleonastic ; and such redundances
are not unfrequent in St. James. So Grot, and
Carpz. Others, as Pott and Rosenm., take it to
mean per se, lib. And this seems preferable. For
other interpretations the reader is referred to Pott.
The application is obvious.
18. dAA' epeT Tiy — e^eo. The Apostle here fur
nishes his brethren with a dialogue, by way of argu
ment against a man who should magnify his profes
sion of religion, and not concern himself with its
fruit. The words from ver. 18. to ver. 24. inclusive,
are addressed by a practical to a mere professing
Christian. (Slade.)
Various explications of this passage have been propounded, which
may be seen in Pole, Wolf, Storr, Carpz., and Pott. But it is
necessary first, that the reading be settled ; for some copies have
ck ; others, xwPiS- The former is defended by Mill, who supposes
¦the sense to be as follows : " Shew me thy faith by thy works : It is
the only way thou canst show it : But, as thou hast no works to
produce, thou never canst shew me thy faith : I will prove that I
have faith by my works." (See also Doddr., Carpz., and Mackn.,
or the abstract of their expositions in Slade.) And this will be not
unsuitable to the Apostle's argument. But the other reading,
X,<i>pis, which the E. V. follows, is far stronger in critical authority ;
and it is justly thought by the most eminent -to yield a- far more

JAMES, CHAP. 11. 601
Apt sense, So Jaspis observes : " Haec lectio acrius urget adver-
sarium et tanquam aculeis pungit absona loquentem, atque vel ideO
quod habet longe acutiorem et concinniorem sen tentiam, est Jacobo
dignior." Thus the Apostle proves the necessity of good works, by
showing the impossibility of evincing the existence of faith without
them. See Wells or Slade. So Knapp and Rosenm., after observ
ing that the words are ironical, lay down the following sense :
"Shew me now the excellence of thy faith (if thou canst) without
works. I will not believe that the faith of which thou boastest, is
worthy of the name, unless thou show it me in re, and by thy
deeds." 19- <ru iricrreueis — cpplcrcroucn. An example is now
adduced, to confirm and illustrate the sentiment at
ver. 17., in which it was denied that faith alone (i. e.
without works) is available to salvation. Here is
taken for granted the first article of belief (that
there is a God and one God only), whence depends
all faith in Christ. (Rosenm.)
19. KaAcoy 7roieTy, " so far, so good." Kai <PpjV-
o-ouerj, " shake and tremble while they believe;
since to them it brings no hope of salvation, but " a
fearful looking for of punishment, in proportion to
their iniquity." See Wolf and Slade.
20 — 22 Now is illustrated the nature of genuine faith by the
example of Abraham. QkXeis he yvwvat, &c, "Shall I show thee
by examples from the Scripture thou professest to believe, that my
position is true ? " "AvBpwire Kevk, sub. <j>pevwv, foolish man. So
the Syr., debilis, Carpz., levis (See his note). It may mean thought
less. Rosenm. (after Grot.) compares the npn, Raca, Matt. 5, 22.,
the pavpos of Christ, Matt. 23, 17 & 19., and the dvonros at Luke
24, 25., and Gal. 3, 1 & 3. He observes, that hence we may infer
that the general use of such words is not forbidden, so much as the
employing them from hatred and passionate feelings, unaccompa7
nied with any desire to reform. another ; so Benson remarks, that
some of the same words, or actions, may be right, or wrong,
according to the temper of mind, or the principles, or views, from
which they proceed. " Finally (continues he), when Christ and
the Apostles use these, it is generally when a whole class is desig
nated, not an individual."
21. 'Afipaap — Bvaiaarnpiov ; AiKaiovoBai here signifies " to be
approved, accepted, made meet for a reward." See Hebr. 11, 31.,
'AvevkyKas, " when he had offered up." For the actual preparation
so to do is always considered, both in the Scriptural and Rabbinical
writers, as a real sacrifice (see Hebr. 11, 4., and the note there).
And, as Benson observes, in all cases, what we would do, if per
mitted, is regarded by God as if wc actually did it.

602 JAMES, CHAP. II.
On the supposed discrepancy between the doctrine of St. Paul and
St. James, Rosenm. has the following remarks. " St. James has
been by some thought to contradict the express words of St. Paul at
Rom. 3, 28. ; and it is not improbable that some vain persons did
abuse the doctrine there taught. But suppose that there were
some of the Christians to whom James wrote who abused the words
of St. Paul on justification. Thus, St. James will not contradict St.
Paul, but only a false explanation of his doctrine. Now, St. Paul
(it must be observed), when disputing against the Judaizers, who
imagined that, by an observation of the Mosaic Law, they might
attain the reward of eternal felicity, as of debt, had said that no man,
whether Jew or Gentile, can obtain acceptance, except by Christ's
merits, not his own. Rom. 3, 25. But those Christians against
whom St. James is disputing, were of the persuasion (as appears
from the answer of the Apostle), that a person might be made par
taker of eternal felicity, iriaret, x^P" epywv {dyaBwv) ; and not
only is salvation by Christ attained by no merit of our own, but
there is even no need of reformation and acts of piety on our part.
Now this never entered into St. Paul's thoughts. For, he plainly
teaches, Rom. c. 6 & 8., that it is the great excellence of the Chris
tian religion, that it imparts to us what the Law could not confer,
namely, by liberating us from the dominion of depraved lusts, and
exciting in our minds a desire of heavenly things, holy feelings, and
the study of true virtue. Thus St. Paul and St. James entirely
agree. The former, teaches that there is no longer any need of the
Mosaic Law in order to obtain the favour of God, and attain unto
moral reformation ; that the Christian religion alone affords us all
that is necessary to salvation ; and that of this felicity we are made
partakers by no merit of our own, but purely by grace. The latter,
teaches that faith (i.e. a general profession of religion, or depend-
ance on Christ for salvation) which is unaccompanied by good
feelings and virtuous deeds, is not of the right stamp, but imaginary
and fictitious. Now each Apostle illustrates his position by the
example of Abraham, and each suitably to the subject on which he is
treating.* Thus St. James does not deny that Abraham obtained
the Divine favour by faith ; but this he denies, that his faith was
destitute of good works. Abraham rather showed his faith and reli
ance, by preparing to offer up his only son (by Sarah), if God had
continued to require it. See Hebr. 9, 17. (Rosenm.)
22. pXkirets oti — avrov, " Thou seest that his faith was subservi
ent unto works," i. e. produced them. So the Syr. : " fides ejus
auxilio fuit operibus suis." This use of avvepyeiv for kvepye~iv or
fionBeTv is very uncommon } though some examples of it are
adduced from Philo, by Loesner arid others. It is remarked by
Carpz. : " Professio pietatis, et actio Abrahami heroica, haec duo si-
* The circumstance, Benson observes, of both Apostles fixing on
the example of Abraham, gives great confirmation to the opinion of
the antients, that St. James wrote this Epistle to rectify the mistakes
of such as had misinterpreted the Epistles of St. Paul, concerning
the doctrine of justification by faith.

JAMES, CHAP. II. 603
mul conjungebantur etsibi succurrebant, neutra extabat sola." Kai
ex twv epywv h irians kreXeiwdn, i. e. (as Rosenm. explains) from
his works (especially liis sacrifice of his !son) he showed the truth
and purity of his faith." So reXetovaBat, to be acknowledged for
perfect, 2 Cor., 12, 9. Carpz. explains : " His religion was known
to be genuine and pure, by being abundantly productive of good
fruits." See the sensible note of Slade.
23. Kaj iirArjpwQr) — Aeyoucra. Carpz. renders : " et
confirmabatur quod dictum fuerat." For (he remarks)
the words were said before the birth of Isaac, Gen.
15, 6. 'H ypdchij is put, by metonomy, for the
passage qf Scripture. 'EirArjpw^ij, " was found to be
true;" or, " this commendation of his faith was con
firmed by the event." So Benson ap. Slade
remarks : " It does not follow, that every passage of
Scripture was intended as a prophecy of that parti
cular event by which it is said to be fulfilled. The
Jews understood this and the like expressions in a
great latitude, and often meant no more than that
the passage was verified, that it might be fitly
accommodated to the case in hand." Kai eKAoyi'o-flrj
auTcp eis SiKai.oeru'vTjv, i. e. . " he was accounted worthy
of the Divine favour." See the note on Rom. 4, 3.,
Kaj <J>iAoy ©eou e'KArjQrj, i. e. " he was made the friend
of God ;" calling here standing for state, by a fre
quent Hebraism. It is plain that the Apostle has
reference to Gen. 22, 16., Is. 41, 8., 2 Chron., 20. 7.
Compare Gen. 18, 17. And Philo 281 e., has the
very expression : p) eViKaAmJ/co iyw dirb 'Afipadfx Tof
epj'Aou fxou. And though the Hebr. has .125? ; yet, as
Rosenm., remarks, that word is rendered, by the
Sept., Esth. 2, 18., friend. See also Matt. 15, 2. I
would compare Liban. 30. c, 0 iepeuy 6 ?rapd ToTy
dyaXptcn /3ej3jeoKcoy, 6 tco ®eco cpiAoy.
24 — 26. Dropping the prosopopoeia, the Apostle
again speaks in his own person. See the note on
ver. 21. The sense of ver. 24, is thus expressed by
Rosenm. : " Hoc ergo dicit Apostolus : Ut, qui jam
credidit, Deum habeat amicum et fautorem,non suf-
ficere fidem suam, sed, si tempus detur et occasio re-
quiritet, bona opera, qualia praestitit Abrahamus."
On Rahab and the signification of 7ro'pv7j see the note

604 JAMES, CHAP. II. III.
on Hebr. 11, 31. Ouk i% epywv eSiKaieo'Sij ; "Was
she not justified by her works, and thereby obtained
the favour of God, by being alone preserved, and
then united in marriage with an honourable person,
Booz ? " 'Yirotiegafxevr), " took them in (wV.) ;" which
implies kind treatment and hospitality. 'Ayye'Aouy,
spies: Such they were with respect to the Israelites,
as being sent to make report on their return ; though
they would have been otherwise called by the citi
zens of Jericho. 'EK/3aAouo-a. This verb does not
always import forcible ejection, but sometimes simply
to send forth, or away ; as Matt. 9, 25., 'ETepa btiw,
" a different one from that they entered." For she
let them down by the wall ; and, as Rosenm.
supposes, pointed out another way to reach their
camp. But this is harsh and unnecessary. For
further observations on the case see the parallel
passage of Hebrews.
From alf this the Apostle concludes that, as a
lifeless carcase is not a man ; so the faith which does
not produce good works, is only the dead carcase of
faith, and not the genuine Christian faith, — a very
forcible simile. The sense of the words maybe thus
expressed : " For as the body, without the soul, is
dead, and useless to all the functions of human exis
tence, so faith without works is dead," i. e. (as
Rosenm. explains) does not produce what it ought
to produce, a continuance of the Divine favour, and
consequently eternal life. It is not vital, but useless
to edification, and so fails of eternal salvation.

CHAP. III.
Verse 1. The connection here (if any be meant)
is so uncertain, that nothing can be decided. See
however Pott.
1. p itoaao) tittido-KaAOt — Arj-tyofxeQa. At these
words many Commentators stumble. There seems
to be here a popular mode of expression for, " Put

JAMES, CHAP. III. 6.05
away from among you that evil of woAuSiSaerKaAi'a."
Now, the evil of many aiming to be teachers, when
few could be qualified, and when those few would
discharge the office, and do the good required, better
than many, is obvious.* Rosenm. explains SieiacrK.
Bishops. But it rather refers to the offices of Pres
byters and Deacons. What the Apostle here cautions
them against, was a fault into which the Jews and,
as may be seen, the Jewish Christians, were too apt
to fall, namely, of a pragmatical spirit, which aimed
at teaching others, and setting them right. He seems
also to have reference to self-appointed censors (to
which indeed Carpz. confines the sense), whose zeal
greatly exceeded their knowledge. See Benson and
Pott. Then is subjoined the reason : " for be ye well
assured that we (such of us as are teachers) shall
have a severer trial, and give a stricter account."
Such (I find) is the sense assigned by Pott (whom
see) ; and it seems the most apt. Commentators,
however, take the KpTpe for KaraKpqxa, condemnation,
and consequently punishment. But this requires the
subaudition of the clause : "if we fail to discharge
our office with fidelity, or are too censorious and
hard upon the failings of others." The we is ex
plained by Rosenm. as used per koIvwo-iv. But it is
not necessary to resort to that principle.
2. iroXha ydp irralofxev diravres. Here is adduced
the reason why a more severe judgment will be exer
cised on teachers ; namely, since, as the governance
of the tongue is difficult, so it is often not attained
by them (Pott). This, however, seems very little to
the purpose. Rosenm. explains: "as in many
* I would compare a most apposite passage of Thucyd. 6, 72„
p.kya bk ftXdipat Kai rb irXfjBos rwv arparnywv Kai rr)v iroXvapxtav
(rjaav ydp irevreKaibeKa ol arparr\yol avrols) rwv re iroXXwv rrjv
dtvvTO-KTOv avapxiav. Also Plut. Camill. 18. s. f., ovbevbs h' t'/rrov
erdparrev h iroXvapxla. Ta irpaTrbpeva" and Joseph. 172, 45., iroXv-
apxla ydp irpbs rji rots d.reus ri irpdrreiv, dvdyKrjv exov,Tlv> kpirobioy
elvai, Kat pXdnreiv iriipvKe rovs XPUH-* vovs-

606 JAMES, CHAP. III.
things we all offend, so there is the greater danger of
erring in the exercise of the office of teachers." But
perhaps the Apostle here only adverts to that
secondary sense couched in the 8i8aerK. just before,
namely, that of censors, whom we familiarly call set
up teachers. And such (I find) is the view taken
by Benson, who paraphrases thus : " And as we are
all liable to offend, more or less, we should be very
cautious how we censure others, or affect such a
station as will render our own faults so highly
aggravated." At jroAAd must be understood KaTa and pprj, " in
many respects ;" or, as Pott and Rosenm. explain, it
stands for 7roAAeoy, often. This was a sort of common
phrase, or proverb, of which Wets, adduces several
examples. ! Ilraletv signifies, properly, to trip, but,
often, to offend, sin, (see Benson ap. Slade), of which
sense numerous examples are given by Wets.
2. ei' Tiy e'v Ao'yep ou irralet, ouros rkkeios dvr\p,
" If there be any man who does not even sin in
words, he will be a perfect man." " But (observes
Rosenm.) the Apostle has just said that there is no
such person." It is not, however, necessary to
rigorously to interpret the TeAeioy, nor is this per
mitted by the words following. We must under
stand it of that comparative perfection to which good
men are permitted to attain." So Carpz. explains :
" He has made a great progress in virtue." And so
also Beausobre and Doddr. Now the man who has
attained to this, it is added, is able ^aAivayeoy^erai
oAov to o-wfxa, " to hold in subjection the other
members," since he can govern the tongue, which is
managed with the greatest difficulty ; and, therefore,
as Benson adds in his paraphrase, such an one is
fittest to instruct the ignorant, and reprove the
guilty. I would compare, from an Author ap. Suid. :
crocplav tie iaurou KaTe\{/eu8eT0, Ka) yaAlvos ouk tjv eVJ
rr) y aw crcrj).
3. 18ou, rwv lirirwv robs yaAivous — (xerdyofxev. It
is now shown by an apt similitude, that oftentimes

r JAMES, CHAP. III. 607
little things stir great matters. And ver 3 & 4 seem
to be referable to ver. 5. Carpz., however, connects
this verse with the preceding thus : " He who has a
proper controul over his tongue, can govern his
whole body, just as he who holds a horse by the
bridle, governs and turns about his whole body."
(Rosenm.) And so Hottinger, whom see ap. Pott.
XaAi'vouy — 0aAAopv. A common phrase in the Clas
sical writers to denote bridling a horse. Tlpbs to
7rej'9eer9ai auVouy rj'pv, " that they may obey us," i. e.
(to use the words of Horace, cited by Rosenm.) "ire
viam quam monstrat eques."
4. Kaj Ta 7rAoTa — j3ouA?]Taj, " the barks (for ttaoIov
signifies not only a boat, but a ship, however large)."
TijAiKauTa, " bulky as they are." I would compai'e
Aristot. Quaest. Mech. 5., pyeflij ttaouov Kiverai (great
bulks of ships) wro fxiKpou olaKoy. 'Tirb erKA*jpcov dvifxwv,
" by stormy tempestuous winds, which add to the
difficulty of guiding them." The epithet o-KAijpoy, is
often used of winds (and sometimes thunder). To
the examples adduced by Wets., I add Procop., p.
67., Dionys. Hal. p. 611., and Nicoph. p. 25. (Corp.
Byz.), opp) tou eu'flu'vovToy, "the will of the steersman."
A use of opp] found in the later Historians.
4. outco Kai rj yAeocrera pKgov pAoy ecrTi, Kai fxeyd-
"Aauyei " (as ships are turned about with a compara
tively small implement) so also the tongue, though a
little member, compared with the rest of the body,
may boast of doing great things (good or evil,
according to its use, or abuse)." So CEcumen. :
pyaAa ipydgerat, KaAa 8ijAa8»j Ka) KaKa. And he adds :
ouk e^rjirAwrai 8e ouVcoy, oti tou cruvrerfxrjfxevou Ao'you fxa-
Brjrrjs 6 raura ygdcpwv. In this view I would compare
Anacharsis ap. Diog. Laert. 1, 105., ipwrr)Qe)s ri
icrrtv iv dvQpeoVoiy dyaflov Te Kai cpauAov ; ecpvj, yAeocrera.
The verb fxeya"Aauyew is said by Carpz. to be coined
by the Apostle; yet it occurs not only in the Sept.,
but in the Schol. on Thucyd. 246., nay, in Isocrat.,
Lucian, Diod., Plut., and other authors, cited by
Wets. 'I8ou, oAi'yov 7rup ij'Ai'ktjv uAijv dva7TTei. Here uAvj

608 JAMES, CHAP. III.
signifies a heap of wood or faggots ; as Thucyd. 2,
75. Some take it to denote forest ; which is sup
ported by Horn. II. A. 155., and Pind. Pyth. 3, 66.,
cited by Wets. To which I add Thucyd. 2, 77.,
ifxQaAovres tie irup (kindling) rj-tyav rrjv uAtjv — dvrKe.
See also Thucyd. 4, 66., and Eurip. Ion. frag. 6, 2.
6. Kaj rj yAeocrera — ij'pov, " And the tongue is,
like fire, the cause of numberless evils." rO KoVpy
Trjy d8iKi'ay. On the sense of this phrase there has
been much needless discussion. The only probable
opinion is, that it is used populariter, (as world in our
own language), i. e. to denote a cumulus <Sp congeries
malorum, or, rather, by metonymy, the cause of
them. On the rest see Slade. Carpz. explains
thus : "Etsi lingua est parvum membrum, ignis
tamen et ipse est ; totam vitam nostram, et totum
terrarum orbem inflammare potest innumerabilibus
malis ;" quasi scriberetur rbv KoVpv rf) dSiKioc dvaa-Ter
cui extinguendo non satis est mare, quod totum cir-
cumfluit orbem.
6. ouTeoy rj yAwcrcra Kabitrrarai iv ToTy pAeeriv rjfxwv.
" It is in our members what fire is, when cast into a
wood (for KaSio-T. here signifies to become, be), i. e. it
may be compared to a devastating fire. So Rosenm.
Other modes of interpretation may be seen in Ben
son, Semler, and Pott. 'H er7nAoucra, " which stains,
corrupts the whole body," as fire destroys the whole
wood. Kai <pAoylgoucra rbv rpoyov rrjs yevecrews.
These words involve no little obscurity. Several ex
positions may be seen in Wets., Kypke, Heisen, and
Pott. The most natural and probable one seeems to
be that of Grot., Heins., Aretas, Mich., Carpz.,
Rosenm., Pott, and Schleus., namely : " It is that
which sets on fire and destroys the whole course of
life, from boyhood to old age, and, by raising and
nourishing hatred and enmity, renders life a scene of
misery, reveo-ecoy, nature (as 1, 23.), the world, life.
Thus the course qf nature is a periphrasis of life. See
more in Slade. How this is brought about it were easy
to show ; but the disquisition would be here out pf
place.

JAMES, CHAP. III. 609
6. Ka) <pAoyi£op'vrj uirb rrjs yee'vvrjy. This, like many
others in the Apostle, is a dark sentence, the obscu
rity of which may, perhaps, be ascribed to what
Carpz. somewhere calls the " vehemens Jacobi et a
spiritu Divino immissus affectus." The most popu
lar opinion is that of Grot., Benson, and Storr, that
the <pAoyi£op'v7j is put for the Future ; and that it
refers to the future punishments of hell. The
Apostle is thought by most recent Critics to allude
to that common notion of the Jews, that punishment
was (by the lex talionis), literally, to be inflicted on
the very member with which any one had offended
in this life. So Sapient. 11, 16. But it can scarcely
be supposed that the Apostle would condescend to
point an admonition or a warning from so anile a
fancy, drawn from the very dregs of Pagan super
stition. 1 am more inclined to think, with some
eminent moderns, that the word hell is here put for
the Devil, and the evil passions with which he
inflames the heart of men, " darts tempered in hell."
See Benson and Mackn. I would compare Euthym.
1127. s. f., robs 'loutialous i^eKaucrtv 0 8id|3oAoy.
7- Trdo-a ydp cbu'eny — dvQpeoxivrj, " Now all animals
in nature, whether volatile, reptile, or marine, are
tamed, and have been tamed, or subjected by human
nature," i. e. by man. <i>u'o-iy Qrjolwv is said to be for
flyjpi'a. But it rather signifies animals in nature.
4>u'criy dvapwirlvr) plainly denotes human kind, i. e.
man, of which expression the Philologists adduce ex
amples. The distribution of the Qijpla into the Ta
7reTeivd, the eg7reTa, and the evaAia, was common.
See Gen. 9, 2., and the note of Carpz. So Theocr.
Id. 15, 118., irdvr aurw Trereijvd Ka) ipirerd ratie ird-
pevrf and iEschyl. ch. 5, 78., where see Blomfield.
In Sapi^eTai Kai 8e8dptcrTai there is great point and
energy. These terms refer to all the various arts by
which noxious animals are subdued, or tamed, and
the evils from them avoided.
8. ttjv 8e yAcoererav ou8eiy 8u'vaTai avQpwirwv tiafxdcrai,
i. e. " it is more difficult to repress the evils arising
vol. vm. 2 R

610 JAMES, CHAP. III.
from the abuse of the tongue, than those from the
most savage beasts." Such I believe to be the
general sense ; though it is disputed among Com
mentators whether the Apostle means one's own
tongue, or the tongue of another. The controversy,
however, is frivolous ; since both may very well
have been had in view. See Benson. 'AKaTao-p^eTov
KaKo'v, fxecrrr] iou 9avaT7j(J3o'pou, " has evils which cannot
be effectually checked, but is full of deadly poison."
There seems to be an allusion to the bite of a
venomus reptile. Carpz. observes, that the origin of
the metaphor is in Ps. 139, 14. The term aKaracry.
is sometimes (though Wets, fails to notice it) used
of violent disorders which cannot be stopped (for it
does not, as Benson supposes, contain a metaphor de
rived from beasts confined within a hedge). The
various ways in which the tongue may produce this
mischief may easily be imagined.
9. e'v au'rf) euAoyoufj.ev rbv ©eov — yeyovoVay. Here is
an amplification of the sentiment at ver. 7 & 8. 'Ev,
1, by, with. EuAoyoufxev, ice praise, ivorship. Tov
©eo'v Ka) irarepa, " God, even our Father," or, " our
God and Father." See the note, supra, 1, 27.
KaTapco'p#a r. a., " imprecate curses on, heap in
vectives ;" a mixture of cursing and abuse. Spoken
per Koiveoeriv, meaning, Rosenm. thinks, certain
teachers. But it rather seems to be meant,
generally, for all those whom it might concern, who
(by the evil example of an age prone to this vice)
were probably not a few. The yeyov. KaQ' bfxolwcnv
has reference to Gen. 1, 26 & 27. Carpz. states the
argument thus : " It is preposterous to pretend to
worship God as our Creator, and return him thanks
for the benefits conferred on some of his creatures,
and yet others of his creatures, and those made in the
image of God, to revile, curse, and heap impreca
tions on."
10 — 12. ck tou auTou crrofxaros — yi'veo-Qai. The dig
nified gravity of this rebuke is truly admirable.
'Etipyerai, issues. Ov ypr], Hesych. ou 8eT, q. d. " it is

JAMES, CHAP. III. 611
"unsuitable to our high calling in Christ that the
noblest of God's creatures should so abuse his facul
ties as not even does the vilest." See Sir. 28, 12 — 14.
This the Apostle then illustrates by two familiar
examples, arguing, as Grot, says, from what is
impossible in nature, what is absurd in morals. Mrjrt
rj irriyr] — irtKpbv. The interrogative involves a strong
negation. 'Orrrjs, the opening, whence the fountain
bubbles up. Bpo'ei, emits. 'Ek Tijy auV/jy, i. e. (as
Rosenm. explains) from the same opening, and at
the same time. At yAura and iriKpbv, must be under
stood utiwp. The p) tiuvarai — eruKa ; is the same
with the pTi eruAAeyouo-tv — cruKa ; at Matt. 7> 16. ;
and many similar sentiments are adduced from the
Classical writers by Wets, and others. The meaning
of all such expressions is, that nothing can take
place contrary to the laws of nature.
The var. lect. here found in a few MSS., and
received by Griesb,, is, I conceive, merely an emen
dation of the early librarii. See Carpz. and Benson.
Slade thinks it is an improvement ; though he sus
pects the passage to be altogether corrupt.
13. Having cautioned them against the abuse of
the tongue, the Apostle now goes further, and strikes
the very root of that evil, while he warns them against
envy and malice in their hearts ; assuring them that
meekness, peace, and beneficence, proceed from
heaven ; but envy and contention are the offspring
of hell. (Benson.) The best Commentators suppose
that the admonition is especially intended for certain
conceited teachers, or persons who would be such,
and who promoted schisms and needless separations
of Christian societies.
13. Ti'y crodfos Ka) iiricrrrjfxwv. The cro'cJ>ey and eVier-
rrjfxwv Pott compares with the pin EMfl in Hos.
14, 10., and Deut. 1, 13 & 15. 4, 6. And he ob
serves, that there is usually this distinction between
them, that the former denotes one who knows many
things ; the latter, one who can teach them to others.
See Pollux. Yet they are here nearly synonymous.
2 r2

612 JAMES, CHAP. III.
Aei^drw eK rrjs KaArjs dvao-rqocprjs Ta epya. aurou iv
7rgauTijTi troQlas, " Let him show, by a right and vir
tuous conduct the works of wisdom* (as well as
utter the words), and that of a mild wisdom." Such
is (I conceive) the true sense. ' Avao-TpoQrjs " life and
conversation." Ev irgaurrjTi trocpictg is for ev crotyla
irpaela. The ev is for o-bv. So Rosenm. Upaur.
denotes not only lenity, but patience and long suf
fering, in opposition to the proud, passionate, and
morose dictatorial temper of the teachers in question
and other self-appointed censors. Grot, compares
the Horatian "mitis sapientia Laeli." I add Philostr.
V. S. p. 407- fin. Ta T^y tpiAocroCpias vjfioy — Keyfjwo-fxevov
tie olov rjtiucrfxari, ry irpaoriji' and p. 528. s. i. to KaTa
cjlueriv ipfxrpieueiv fxaQwv, iireKocrfxijcrev aurb co'gajcrp'virj
jrpaoVrjTi. 14. ei tie £rJAov iriKpbv eyere Ka) eoi'Seiav ev rj) Kaptilcc
upov. It has been much disputed whether these
words should be read interrogatively, or not. Most
recent Commentators adopt the former, assigning
the following sense : " Do ye not falsely boast, arro
gating to yourselves contrary to truth, the title of
wise?" Rosenm. compares a similar pleonasm at
Rom. 9, 1. The above method is also approved by
Carpz., who read the Epistle twice through, to de
termine how far this interrogation were consistent
with the scope of the Apostle. Yet the common
mode of taking the passage, yields a not contemptible
sense, and is adopted by Jaspis (whom see), as also
by Bp. Hall ap. D'Oyley.
15. ouk ecrTiv aurr) rj cro<f>la dvw^ev Karepyofxevt], "This
is not the wisdom which was sent by God (in the
Gospel), but earthly, animal, carnal, diabolical."
The en-iyeioy Rosenm. explains : non quaerens cceles-
tia, sed terrena, conveniens curvis in terras animis.
On 4wp/"«3 see the note on 1 Cor. 2. 14. and Jud. 19.
Aaipvico'8ijy, i. e. such as we may conceive in Satan
* So Clem. Rom. ad. Cor. § 38. (cited by Carpz.) 6 ao<f>bs kv-
beiKvbaBw Tr)v aotplav avrov ev kpyots dyaBo'ts.

JAMES, CHAP. III. 613
and the demons, whose wisdom is but cunning and
guile, and such as, like theirs, is full of deceit.
Carpz. thinks there is chiefly reference to the self
erected censors, who only gratified their conceit and
malice, seeking neither the honour of God, nor the
reformation of men.
16. oVou ydp — irpdy fxa. AKaracrrao-la, tumult, dis
sension ; as Luke 21,9- and 2 Cor. 6, 5. 12, 20.,
where see the notes. «I>auAov irgdyfxa. This is ac
counted an hyperbole. But the sense seems to be,
that from this source nothing but what is evil can
arise. 17- rj tii dveoQev erodiia — dvuiroKptros. Under the
description of things and qualities the Apostle
couches that of persons. Thus the r] dveoQev erocjbi'a
is for oi dveoQev ero<poi. Now this wisdom, it is said,
is dyvrj, pure from terrestrial dross. See 1 Joh. 3, 3.
Carpz. explains : a sincere and pure heart, removed
from all evil affections, which dWiAov rrjpel dirb rou
Ko'o-pu. Eip>jviK7)\ "studious of peace," in opposition
to the strife censured at ver. 15 & 16. 'EVieiKrjy,
gentle and candid, mild in judging of the lapses of
others, and interpreting every thing for the best,
sometimes yielding up its right, though it might
obtain it by law. EuVeifoqy, tractable, docile, and
accommodating. MecrT*jv eAeouy Kai Kaairwv dyaQcov.
These must be united, as designating eA. in its most
extensive sense, i. e. not only of mercy, but benefi
cence and charity ; which is especially signified by
the Kapirwv dyaQcov. Compare 2, 14 — 17- 'ASiaKgiToy,
without undue partiality on account of religion,
sect, or party. Carpz. explains it : " animis benignus
ab iracundia et fervore intemperante, personarum
etiam delectu alienus," as opposed to the £?]Aoy, epi-
Qe/a, and aKarao-racrla preceding. ' AvuiroKptros, un-
dissembled, candid, free from ambition, &c.
18. Kapirbs tie rrjs tiiKaiw<ruvt)s — elprjvrjv. From the
flexibility of the phraseology it is difficult to fix the
sense of this verse. Carpz. has minutely discussed
it ; but his interpretation is too bold and arbitrary.

614 JAMES, CHAP. III. IV.
Rosenm. explains: " fructus autem probitatis salu-
berrimus ab iis seritur, qui paeem- colunt," i. e.
" from the study of peace, which they cultivate,
many other virtues, as fruits, spring forth:" for as
all sorts of vices and evils of every kind arise from
envy and strife, so from the study of peace spring
all virtues and good of every kind". AjKaicooruvij here,
as often, comprehends the whole range of human
duty. Doddr. renders.: "The fruit of righteousness
in peace is sown for them that make peace ;," q. d.
They who show a peaceful temper (supposing it to
proceed from right principles), may assure them
selves that they shall reap a harvest,, in a. would
where righteousness flourishes in eternal peace. See
also Benson and Slade. With the Kaoprbs tiiKmwa-uvrjs
I would compare Aristid. 1, 388, Kapwbs dperrjs.

CHAP. IV.
From exhortation, to the study of peace, the
Apostle glides into reprehension of the opposite,
namely, of broils and disputes, to which too many,
especially of the teachers, or those who aimed at
being so, were probably addicted. Now these are
traced from their fountain, even that of the lust& and
passions natural to the human heart. (Pott.)
Ver. 1. jro'Qev 7Fo'Aepi Kai fxdyat iv ufj.lv ; ouk ivreuQev,
eK rwv — ttfxwv ;
In the iroXepoi and pdxat some erroneously recognise the ele-.
ments of those seditions which afterwards broke out into rebellion
against the Roman power. The words rather denote domestic
strifes, and contentions of sects and parties in the same city: (Ro
senm.) These disputes, we may suppose, were fanned by the busyv
conceited, and perhaps ambitious and grasping, persons before men
tioned. See Noesselt and Pott, or Rosenm. Ouk kvrevBev, eK rwv
hhovwv vpwv rwv arparevopevwv kv rois peXeaiv vp&v ; The kvr.
must be referred to the words following, with the subaudition of
hriXdbri! 'Hbov. is put metonymically to denote lusts and passions ;
since these promise pleasure to their votaries. Now such would
vary in different persons (though chiefly, as Carpz. observes, con
sisting of pride and selfishness) ; but still there was the lust or pas-

JAMES, CHAP. IV. 615
sion warring in their members. The arparevopevwv kv rois pk-
Xeatv, is explained by Rosenm. of vexing and troubling the mind.
And he cites Max. Tyr. Diss. 36. iroXepov ov hnpoatov, dXX' Ibtw-
tikov, ov aihnpoipopovvra, ovhk irvptftopovvra — d\Xa yvpvbv birXwv
aaibnpov, dirvpov, Xvpatvopevov rrjv \Lvx>)v, Kai aiirrjv iroXtopKOvvra.
But this is paring down the sense, which has been well pointed out
by Carpz. thus : The seeds and causes of these contentions are at
hhoval, a word in the New Testament almost always used in a bad
sense. Theologians call it peceatum originis, the dpapria Kad'
i/irep(ioXr)v dpaprwXbs, the seed and f omen turn of all evils. So supra,
I, 14. "tbia kirBvpia' and 1 Pet. 2, II. kiriBvpiai aapKtKal aifives
arpareiovTai Kara rrjs ^vxns (a twin passage), and also Rom. 7, 23.
pXkirw be erepov vopov kv rois pkXeai pov dvTiarparevopevov , &c.
By the peX. is evidently meant the depraved nature of man, h adpi,.
The orpar. (which term is here used conformably to the military
metaphor) signifies, exert their force, excite, instigate to disturb
ance," Hottinger well renders : " qua? corporis facibus inrlammata;
istos in animis vestris tumultus cient." Of iroX. and paxn in the'
metaphorical sense Wets, adduces numerous examples. The ge
neral sentiment is illustrated by Cic. de fin. (cited by Rosenm.) Ex
cupiditatibus odia, dissidia, discorrliee, seditiones, bella nascuntur.
To which 1 add Mac. Tyr. Diss. 41. p. 428. hid rrjs \pvxns voaov oi
iroXXol iroXepot' & Diss. 20, 6. peara irdvra ravra iroXepov Kai
dbtKias u'l ydp kiriBvpiai irXavwrrai iravraxovi irepl irdaav yfjv Kai
irXeove&as kireyeipovatv. Propert. 2, S. Hominum viliis ad prae-
lium venitur. See also Strabo 730, 35. and Plato de Rep. 600 f.
2, 3. Now follows a more exact description of this
contest of the passions and appetites. (Pott.) 'Etti-
QupTre, Kai ouk 'iyere, " ye desire riches, honours,
fame, pleasures,'' &c. Kai but. Ouk eyere (for
Aap3dvaTe), acquire, obtain them not. Whitby and
Semler refer this solely to the Judaizers stirring up
civil commotions. But Rosenm. rightly accounts
that too hypothetical ; and justly observes, that men
of the sort here described are found every where.
4»oveueTe ko.) §r)7\oure. Many critics, as Erasm. and
Beza, thinking cpoveueTe too strong a term, conjec
ture cpdovelre. But this would yield too weak a sense ;
and it is unsupported by any MSS. ; so that not
withstanding what Benson pleads in its favour, it
must be rejected. Neither is it necessary. We
have only to take <Pov. in a similar mild sense to that
in which we had interpreted the iroAefxot and fxayai
just before ; and such a sense is found in various
words both of the antient and modern languages.

616 JAMES, CHAP. IV.
Thus it may be explained, with Wolf, Mich., Ro
senm., &c: "ye are ready to murder." I should,
however, prefer rendering it: "ye foster a brutal
and murderous spirit;" or, taking £ijA. with it: "ye
foster a murderous hatred and jealousy, to come at
your ends:" which partakes of the guilt of murder.
So 1 Joh. 3, 15. " whosoever hateth his brother is a
murderer." 2. ouk eyere 8e, 8id rb fxr] aireTcrQai ufxas-
The sense of these words is obscure, from bre»ity, and may best
be expressed in a paraphrase thus : " Ye attain not the pleasures
ye so vehemently long for and seek after [and no wonder, since vice
ever cheats its deluded votaries with the semblance, but never affoids
the reality of pleasure], because ye do not (seriously) seek them
(where alone they can be found, in Ihe practice of true virtue, and
in a humble dependence on the Lord of heaven and earth, the giver
of every good and perfect gift, casting all your care on Him who
careth for you)." Thus alone can disappointment, and the influence
of evil passions, be cut off, by subjecting ourselves as humble pen
sioners on that God who waiteth to be gracious. See Matt. 6, 24.
The next words ulrelre, Kai ov Xapfidvere — btairavnarjre are said
quasi per epanorthosin ; q. d. " Ye do, indeed, some of you ask, but
ye receive not what ye ask, because ye prefer improper petitions
(for instance), that ye may have wherewith to expend on your car
nal appetites." See Benson's references, who adds, that we ought
to pray for such things only, and with such views, as are good in
themselves, and according to the will of God. See Ps. 15, 1. 33, 18.
34, 8. 145, 18—20. Eccl. 2, 6. Joh. 9, 31. 1 Joh. 3, 22. & 5, 14.
The phrase hairaa^v kv is (I think) rare. 'Es would have been
more correct. So Thucyd. 845. oi pev rd awpara xe'P<0 ^X°"">
hairavwvres ks rotavra dtp' wv h daBeveia S.vpjiaivet.
He now admonishes them to abstain from those
lusts whence come strifes and dissensions, and, in
deed (ver. 4 & 5 ), from all excessive attachment to
the things of this world. (Pott.)
4. fxotyo) Ka) pi^aAi'Sey. In the interpretation of
these words Commentators (as on many other occa
sions) run into two extremes. Some take them in a
strictly literal sense ; others altogether in a figurative
one, namely, of spiritual idolatry, base worldly- min-
dedness, which would make no sacrifice for reli
gion ; and some understand, persons who were nei
ther Christians nor Jews, and who brought disgrace
on both. See 2 Pet. 2, 1 & 2. But, assuredly, we

JAMES, CHAP. IV. 617
must not fail to include the literal sense ; since im
morality, in the then corrupt state of society, was
sure to be found every where, for which, alas, the
propensities of our corrupt nature furnish, in all
ages, sufficient fuel. By the 6 Kocrpy is meant the
corrupt part of the world, and sin generally, the love
or preference to which must imply enmity to God,
as being at variance with all his plans for the promo
tion of human virtue, and consequently happiness.
In the words oy dv ouv (douArjtj'rj — Kahlo-rarai there is
a sort of solemn repetition of the position involved
in the preceding interrogation. And Kahio-rarai is
very significant.
5, 6. rj SoKeTre oti Kevcoy rj y$ot,<f>r) Aeyei- LTpoy cpQovov
—rjfxlv ;
There are few passages in the New Testament that have so much,
and with so little success, exercised the Commentators as the pre
sent. It is impossible for me to detail and review even half of the
various interpretations proposed. First, some would avoid the dif
ficulty by supposing the passage to be corrupt, or a mere assu-
mentum foisted in from the margin, and therefore to be cancelled.
But this is too violent a method to be thought of. As little atten
tion is due to the conjectures that have been hazarded. One great
difficulty is, that the words to which n ypatpr) Xkyet belong, are not
found in Scripture (though many Commentators refer to Gen. 6,
3 & 5. and 8, 21. Numb. 11, 29. Prov. 21, 10.), to avoid which,
some understand them interrogatively, taking the first clause as a
general intimation of the infallibility of God; i.e. " Do ye think
that the Scripture can speak falsely ? or does the spirit which dwell-
eth in us incline us to \ehement envy and rage ?" See Slade and
his references. The best Commentators are agreed that /; ypatpi)
must refer to some passage of Scripture ; and Sender and Knatch-
bull fix on some Apocryphal book, as Test. Simeonis §. 3., which
treats of the baleful effects of envy. But the two passages have no
thing common between them but the subject; and to suppose an
Apocryphal book referred to as a passage of Scripture, is not to be
thought of. As to the methods proposed by Heins. and Pott, they
are justly objected to by Rosenm. Mr. Slade treats the words irpbs
tpBovov — x"P"/ as parenthetical ; and he translates thus : " Think
ye that the Scripture saith falsely (the spirit, that hath taken up his
abode in us, resisteth and subdueth the feelings of envy, and gives
us a more abundant supply of grace) ? wherefore this Scripture
saith, " God resisteth," &c. Or thus : " Does the Spirit, which has
taken up his abode in us, lust unto envy ? yea, rather, it gives us
more grace." The latter mode is greatly preferable : indeed, the
former (founded on a criticism of Schleusner) can by no means be

618 JAMES, CHAP. IV.
admitted, as devoid of authority, and^contrary to all analogy. One
thing seems clear, that the words in question are the words of St.
James, and that they must be divided into two clauses, each inter
rogative. As to the expedient of a parenthesis, suggested by Mr.
Slade, it seems to be not only too arbitrary, but rather to tend to
break up the construction, and yet more obscure the sense.
Upon the whole, I see no serious objection to the first mentioned
interpretation, which is ably supported by Benson, who paraphrases
thus : " Do you think that the Scripture speaketh in vain, or with
out a very good reason, when it condemns such a worldly temper ?
No, that you cannot rationally suppose. Do you imagine that the
spirit of God, which dwelleth in us Christians, leadeth us to cove
tousness, pride, or envy ? No, by no means. On the contrary,
unto such as follow his guidance and direction, and excel in love,
humility, and moderation, as to the things of this world, he showeth
greater favour. Wherefore, the Scripture saith," &c. But perhaps
no Commentator has so happily and so briefly expressed the sense
as the venerable Bp. Hall, ap. D'Oyley and Mant, as follows : " This
the Scripture beateth upon every where ; and do ye think it speaketh
thus in vain ? Certainly every word thereof is to excellent purpose,
and shall be verified upon us. Doth, then, that Spirit of God,
which we profess to have dwelling in us, lust after envy, and envy
the good things of others ? Surely not : so far is He from that, as
that He giveth more grace where He hath given some already."
The irpbs <f>B6vov kiriiroBei seems to be a provincial expression.
The words pei$,ova xaPlv bihwaiare, by Storr, explained: "God be-
stoweth more benefits than the world can bestow,if ye be its friends;"
which is, perhaps, a more regular mode of filling up the ellipsis than
that of Bp. Hall. Ato Xkyei. The bib may be rendered, in which
respect, in which view, agreeably to which. Aeyei, scil. ?'/ ypacpr).
The sense, then, is : " In which view, I repeat, the Scripture saith."
So in Prov. 3, 34. I would compare iEschyl. Pers. S32— 6. Blomf.
Zeis rot KoXaarrjs rwv virepKoirwv ayav Qpovnpdrwv eireartv, evBv-
vos fiapvs. Ilpbs ravr' eKelvov, awtppovelv Kexpnpkvov, WtvvaKer
evXbyoiai vovBernpaai XfjE,ai BeopXafiovvB' virepKoirw Bpdaei. By
the vwep-ntydvois, Rosenm, understands those before termed the
friends of this world, and the enemies of God, But it rather seems to
denote the envious, self-conceited, censorious, spiritually proud per
sons above mentioned, in the whole of the preceding Chapter, and
to this verse of the present. Now these God resisteth, by refusing
his grace to prosper their endeavours. The rair. may denote all
those who are, in every respect, obedient to his will.
7. uTrordyr)re ouv tco &ew, " Be subject (i. e. subject
yourselves) to God ; and seek his favour by perfect
obedience, and value it before that of the world."
'AvTio-TijTe tco titafioAw. The 8ia0. is interpreted, by
many recent Commentators, the principle of moral
evil, i. e. the friendship of the world. But this is
very far-fetched. There seems no reason to abandon

JAMES, CHAP. IV. 619
the common interpretation, the Devil, Satan (see
Benson), which is required by the djeu£eiraj d<$' uptw
following. Now to resist the Devil is to resist the
temptations to sin (especially those before men
tioned, namely, pride, self-conceit, sensuality, &c.)
which he is permitted to raise in the hearts of men.
And the most, effectual mode of resisting such temp
tations is by persevering in the practice of virtue,,
supported by those aids to human weakness which
earnest prayer may draw down from Him who>
knoweth our weakness, and remembereth that we
are but dust.. This latter mean is, indeed, sug
gested by the words following ; for eyylmare may
mean, draw near in prayer, as well as yield obedieirce.
8. iyylo-are tco ®eeo\ Kai iyyiel upv. An expres
sion, as Benson thinks, derived from the temple
worship, in which the Priests drew nigh to the
Shechinah. (See his references.) And thus may
Christians draw nigh unto God, as a royal priest
hood, an holy nation,, a peculiar people, 1 Pet. %v 9"
8. KaQaplo-are yeipas, dfxaprwAo). " By polluted
hands (says- Benson) the antient Heathens meant
hands- stained with blood or murder. See Herod- 1,
35.. and Schol. on Soph. Aj. 667.. But the Scriptures
do not confine the phrase to freedom frorw tiwrder,
but extend it to. vice, or wickedness in general1. Now
both the Heathens, and Jews used (and still do) to:
wash their hands before worship: and to, this- the
Apostle seems- to allude." 'Apxg/rcoAoi. This may
denote all those guilty of great offences1, especially
the ones above alluded to, pride, cruelty, sensuality,
hypocrisy, worldly-mindedness, &.c. By the ti'rtyuyot
many Commentators understand those who were
wavering between, two opinions, i. e. neither Jews>
nor Christians, but, by their immorality, a disgrace
to both religions. Another view is taken by Carpz.,
whom see, and also. Pott. The expression may,
however, denote persons who, thougn Christians,
were wavering and halting between two opinions,.
the service of God and the service of the world, who^

620
as we find from ver. 3., did indeed pray to God, but
prayed with hearts attached to the world, and with
tongues which sought alone the world's goods. Now
such as these had great occasion to purify their
hearts, and rectify such fatal misconceptions of
religion. 9. TaAaj7reog7j'craTe Kaj 7rev97j'eraTe ira) KAaucrare, &C.
In this verse there is a prophetical grandeur of style,
expressing the same thing in different language.
Hence the accumulation, by climax, of terms desig
nating sadness, intended to impress the Christians
whom he is addressing with the greater sorrow and
shame. Compare 5, 1. (Pott.)
The Apostle means to say that, by having been
guilty of such offences as those before mentioned,
pride, envy, sensuality, covetousness, &c, it is
fitting that they should not rejoice in the comforts of
the Gospel, but humble themselves by every act that
may be expressive of contrition. For, as Rosenm.
observes, it is this animi affectus that is chiefly had
in view. Weeping and mourning are to be consi
dered only as acts attendant on contrition, and it
is not so much these external acts, as rather the
internal feelings that are urged." TaAajTreoeijeraTe,
" acknowledge and be deeply sensible of your miser
able state, even amidst the world's goods, which may
so soon fail you." O yeAeoy upov eiy irevbos fxeracr-
rpacprjrw, Ka) «j' ydq^a eiy Karrj<f>eiav, " Let your former
levity and sensual mirth be turned into deep peni
tence and heavy sorrow at having offended God."
KaT»j'<peia is a strong term, used by the best authors,
from Homer to Plutarch. I would here compare
Dionys. Hal. 743, 33. TeAaTe, e07jerev, ecoy e^ecrrtv
ufxlv, dvtipes Tapavrivot, yeAare' ttoauv yap rbv fxerd
TauTa ypbvov KAaucrere.
10. raireivwhr\re ivwiriov rou Kopj'ou, Kaj uSJ/eocrej up2y.
The Apostle here suggests some motives for conso
lation amidst the deep sorrow and repentance to
which they are called, namely, that God will, if it be
real, heartfelt, and productive of true reformation,

JAMES, CHAP. IV. 621
be the means of recommending them to the Divine
forgiveness, and raising them to the Divine favour.
For I cannot think, with some eminent Commenta
tors, that this has reference to any temporal deliver
ance and exaltation of the Christians within a few
years, by the removal of their persecutors, the Jews.
11, 12. The Apostle here cautions them against
censure and detraction, letting them know that it
was taking too much upon them, and was, in effect,
a censuring the Christian law, which forbade such
things ; as well as displeasing to Christ, who is our
only lawgiver and judge. (Benson.) Apostolus
claudit monitiones de intempestiva censura aliorum,
quas inceperat Capite tertio, et hue usque communi-
verat rationibus : simul revocat nonnulla in memo-
riam ex superioribus. (Carpz.)
11. fxrj KaTaAaAeTre aAAij'Aeov. KaTaAaAeTv signifies,
properly, to talk against, and hence to calumniate,
censoriously pronounce judgment against, 8ia/3aAA«>,
KaKOAoyew. Such had, perhaps, been the practice of
some who, in other respects, were not unobservant of
Christian duties. Into the speculations of Commen
tators on the persons intended, and the particulars
of the calumny, I shall not enter. 'O Kara"AaAwv
dSeAcpou — vo'pv " He who calumniates or speaks evil
of another, and condemns him (i. e. on account of
things not forbidden in the Gospel, as the observa
tion of days, meats, &c), he censures and condemns
the law, and the religion itself, of Christ, as being
imperfect." At vofxou must be understood rjfxwv, or
tou XpierTou, i. e. vo'py re/Xetos rrjs eAeuSeei'ay 1, 25.
(Rosenm., partly from Bens.) It is simplest to sup
pose the article omitted, which will stand for either
of these subauditions. Carpzov thinks that by the
vo'py is meant the vo'py 0ao-iAiKoy at 2, 8., which pro
hibits all calumny. See 1 Pet. 2, 1. and 2 Cor. 12,
20. It is rightly remarked, by Benson and Rosenm.,
that Kp/veiv vo'pv is, to declare it imperfect, by re
garding a certain part of Judaism as necessary to be
introduced ; and he who thinks he may lawfully

622 JAMES, CHAP. IV.
calumniate others, does, in effect, condemn that law
as defective, because it has forbidden such caiumny."
Bp. Middleton would interpret vo'pu of religion, or
moral obligation in general, to which candour and
good will are essential. A true remark, but such a
sense is not permitted by the context. See Carpzov
and Slade.
The Apostle then adds yet more. E'i Se vofxov
Kplveis, ouk et TrojTjT^y vofiou, aAAa Kptrrjs, " thou art not
a doer of the law, but affectest to be a judge of it,
pretending to decide on what is and what is not ne
cessary ; a great presumption, which must draw
down the heavy wrath of God."
The next words assign a strong reason why this
self-erected judgment ought not to be held upon
Others. Ely eerTiv 6 vopQeT'jjy 6 ouvapvoy crwcrai Ka)
diroAecrai' cru Tiy e! oy Kpi'veiy rbv erepov ; q. d. " Thou
intrudest into a province that is none of thine.
There is one law-giver and judge (and one only),
who is (alone) able to save (such as obey him) and
to destroy (such as disobey his commands ; such
being the case), who art thou (weak and erring mor
tal, thyself accountable to that one judge,) that
darest to wrest judgment from his hands, and exer
cise it on another (especially for not doing what
God has not required of him)." By e?y is meant
Christ. Auvdfxevos, " who hath the right and power ;"
as Acts 4, 20. 2 Cor. 13, 8.
13 — 15. The Apostles now reprove those who presumed too
much on the present life, and had not a due regard to their own
frailty and mortality, and perpetual dependance on the providence
of God.
13. aye vvv, "come now." A particle (Rosenm. says) , of exhor
tation, to be referred to 5, 1. where it is repeated. It should rather
seem to be here a form of soliciting attention ; as Is. 1, 18. Kai
hevre hr), bteXkyxBwpev, Xkyet Kipios. So the Latin age. In the
words afjpepov Kai avpiov — Kepbnaopev (where some MSS. have the
subjunctive, which, however, is less proper,) the Apostle represents
the wordly-minded persons in question as saying what, perhaps, was
sometimes only the subject of their thoughts. The rebuke, how
ever, is well pointed. There is an allusion to the commercial busi
ness in which almost all foreign Jews were engaged, and for the
furtherance of which they had to take long journeys to distant trading

JAMES, CHAP. IV. 623
places, as Tyre, Alexandria, Antioch, Ephesus, Corinth, Rome, &c.
'Evtavrbv eva. A certain for an uncertain, but somewhat long, pe
riod. See Benson's references. notr/aopev, spend, sojourn; as
Acts 15, 3. IS, 23. 20, 3, where see the notes. So the Latin facere
dies et unnos.
14. o'irtves ovk kiriaraaBe rb rrjs avpwv, L e. literally, " ye who
know not (i. e. though ye know not) the event of the morrow."
Here must be understood ireirpaypevov or irpaypa, i. e. " whether
you shall hold yoar property, or be removed from all enjoyment of
jt by death, or hopeless sickness." On the uncertainty of the mor
row numerous passages are cited by the Philologists, which may very
well be dispensed with. See Prov. 27, 1. Then, to illustrate the
uncertainty of life, the-Apostle subjoins : 7ro('a yap h Swv vpwv ;
" For what, or how fleeting and frail, is your life ! how short a span at
the most!" 'Arpls yap kariv i) irpbs bXiyov (j>atvopkvri, eireira he aipa-
vtgopevv, " Why it is a vapour, appearing for a short time, and
then vanishing away." Tap, profecto, why. Similar comparisons
of life to a shadow are found in Ps. 102, 12. Job. 8, 4. 1 Chron.
29, 15. And the Classical writers are full of them. The conclusion
is, that we ought not to be too anxious to provide necessaries for so
short a sojourn, but we should cast ourselves on the protection of
that God on whom we wholly depend, and endeavour to seek his fa
vour, and obtain his promises.
15. dvrl rov Xkyetvv pas' 'Eav — eKeivo. These words are closely
connected with orjpepov Kai avptov (the clause 7roia ydp — atpaviSo-
pkvv being parenthetical) ; and the sense is : " instead of saying
(as ye ought), If the Lord please that we live, we will do so and so."
Now even the Heathens used expressions of this sort (of which many
examples are adduced by Wets.), though we may suppose, rather, as
common phrases and words of course ; how much then is it the
duty of Christians to acknowledge and be deeply sensible of their de
pendence on God for every thing.*
16. vuv tie KauyatrQe iv TaTy aAa^ovei'aiy, " Whereas
now (or as things now are, as the custom too much
is), ye insolently boast." So Jaspis : " quae vestra
est arrogantia, gloriamini." And Schleus.: "jac-
tabundi gloriamini." And he compares 2 Mace. 15,
8. Or we may simply render : " now ye rather ex
ult in your boastful projects and plans." Rosenm.
explains : " are tickled with the conception of the
thing, and, anticipating the pleasure of it, as if it
certain, ye break out into boasts." See Carpz.
* Mackn. too much pares down the sense, when he says that the
Apostle does not mean that these words should always be used by
us, when we speak of our purposes respecting futurity ; but that on
such occasions, the sentiment which these words express, should
always be present to our mind.

624 JAMES, CHAP. IV. V.
17- elSoVi ouv KaAov jrpieTv, Kai fxr] iroiouvri, dfxaprlot
aurw io-riv. This is a conclusion, having reference
either (as Beza and Est. think) to all the foregoing
reproofs, or (as it should rather seem) only to this
Heathenish custom of forming plans without refer
ring their event to God. And so the best Commen
tators. By the good is meant that of acknowledging
the providence of God. And dfxaprla must be taken
emphatically to denote wilful and deliberate sin.
The eiSoVj seems to hint at a probable reply from the
self-conceited teachers : " We know this very well."

chap. v.
Ver. 1. dye vuv 01 TrAoucnoi, KAaucrare oAoAu^ovTey
iir) TaTy rcxAatirwpiais ufxwv TaTy iirepyofxevats- The
first six verses of this chapter have been thought by
some to be addressed to the unbelieving Jews, among
whom the Jewish Christians Jived and were perse
cuted ; and of whom many were rich, and for the
most part lived a very dissolute life ; as we learn
from Philo. But, as Benson observes, it is not
likely that the Apostle would read his Epistle. He
is therefore of opinion that they are here only apos
trophized : and he gives examples of similar apos
trophes from Rom. 18, 20. &c. I, however, assent
to Rosenm. and others, that there is no reason why
we should not suppose the Christians who are cen
sured at c. 2. It is rightly observed by Carpz., that
there commences with the words of ver. 1. the apo-
dosis, of which the protasis was extended from c. 4,
3 — 17-j and that the Apostle means those very
boasters, whom he had rebuked, and repeats the dye
vuv. He thinks that these, in some measure, nominal
Christians, were rich wholesale dealers in merchan
dize : whence mention is made of their gold, silver,
and precious garments.
1. KAau'craTe, " weep" (for well ye may and will).
This use of the imperative for the future (in speak-

JAMES, CHAP. V. , 625
ing of a thing certain) is characteristic of the pro
phetical style. 'E7ri, on account of. The miseries
here described are by some thought to have a refer
ence to those which then impended over the Jews,
and took place soon after, in the destruction of Jeru
salem and the universal dispersion, when those resi
dent in foreign countries received much worse usage
than before. See Benson and Mackn. But it is far
more natural to interpret the words (with the antients
and most moderns) of the miseries and punishments
attending an abuse of riches, both in this world, and
especially in the next. See Carpz. and Rosenm.
2, 3. o TrAouToy ufxwv creo—ijire, Ka) rd tfxdria upov enj-
TofBpeoTa yeyovev.
It is well observed by Carpz., that in aeavire we are not (as many
do) to dwell on the etymological sense of putrefaction (understand
ing the irXovr. of corn, wine, oil, fruit), but solely interpret it de
operibus caducis, of riches which come to nought and perish. The
perfect is here (as in the words following) used for the present, to
denote continuation of action, and habit.
3. 'O XPv°bs iipwv Kai b dpyvpos Kariwrai. By xPvaos 's meant
gold in ingots, or worked up into utensils, or coined ; which last
use is frequent in the best authors. On KciriwTai it is observed by
Rosenm., that though gold does not, properly speaking, rust, yet
by long use it contracts a green colour, and gathers a sort of acrid
humour.* I would here compare Philset. ap. Athen. 380 d. Eis
avpiov ovxi <ppovri£etv b,rt 'Earat, irepiepyov kartv diroKeiaBai irdvv
"EwXov 'ivhov dpyvptov. The Mythological fiction of Tantalus (who
was punished with an insatiable desire for what he could not enjoy),
inculcates, it may be observed, a fine moral lesson on the punish
ment of avarice even in this world.
In the Kai b lbs avrwv els paprvpiov vpiiv earat there is a beautiful
metaphor, by which, as Carpz. remarks, sense and speech is ascribed
to things inanimate. 'Yp'tv is for k<f>' vp~iv, or kirl vpas, or /car' vpuiv.
The sense is : " is a testimony of your covetousness, (since otherwise
your money would not have lain by you and rusted)." See Matt. 8, 4.
10, 18. Kai tpdyerat rds adpKas iipwv ws irvp' kBrjaavpiaare kv ea-
Xarats hpepais. A most sublime image (on which see Pott), taken
* I would add, that perhaps the antient gold and silver might
be more liable to rust, from having a greater proportion of alloy.
That gold coin was thought to be subject to rust, appears from
Theocrit. Id. \G. where he says that no one would give poets
money, nay, not rub off the rust of their money and give it them.
Xpvabs seems properly an adjective signifying yellow ; as dpyvpos,
white. 1 find an allusion to the latter in Eurip. frag. CEd. 5.
vol. vnr. 2 s

626 JAMES, CHAP. V.
from the deleterious and painful effects of rust, when rubbed into
raw flesh. It describes the present misery and future never-ending
woe, which must result from the abuse of riches, or the amassing
them by lawless methods. At all events I cannot, with Benson and
others, refer to the miseries attendant on the destruction Of Jerusa
lem. For the irvp plainly alludes to that state where " the wormdieth
not, and the fire is not quenched," Mark 9, 44. With respect to the
words kBijaavpiaare ev kaxarats hpkpats, which are abrupt, and have
somewhat exercised the Commentators, the best method is to repeat
irvp from the preceding clause, and render : " For (I say) a fiery
punishment (see Hebr. 10, 27.) do ye treasure up against the last
days." So Rom. 2, 5. BnaavpiSets opynv. The eo-y f/p. answers to
the day qf judgment in that passage, the period of judgment.
4. 'itiou, 6 po-Qoy tcov ipyarwv rcov dfxrjcrdvrwv — Kpd-
gei. The Apostle proceeds in a strain of warm in
dignation against those who, in order to amass
riches, had not scrupled to defraud their labourers
by various mean and dishonest artifices. By a beau
tiful figure (found in Gen. 4, 10. 18, 20. Exod. 2,
23 and 24.), and elsewhere, the withheld wages are
said to call to God for vengeance. On which Ro
senm. remarks : " Clamare ad Ccelum (i. e. ad
Deum) qusedam scelera et flagitia dicuntur, quia et
graviora sunt aliis, et Justus judex inter homines iis
deesse solet." So Benson : " Those sins are said to
cry unto heaven, which so affect the guilty as to
seem, with a loud voice, to require vengeance." So
we say, " crying sins." The Apostle (I would ob
serve) appears to have had in view Malach. 3, 5.
irpocrd^w 7rooy up2y ev Kplcret, Ka) ecrofxat fxdprus rayus —
eVi robs dwoo-TepouvTay fxicr&bv txio-Qourou. In this verse
there is a fine parallelism. Carpz. and Rosenm. re
mark, that dp2v and afxao-Qai are used of all agricul
tural work, both in fields, and vineyards, up to the
time of harvest : and Sijpi'£eiv, of all harvest work.
But this may be doubted. 'Ap^ can scarcely sig
nify more than mowing grass, or reaping corn ;
though Qrjolgeiv may denote the getting in of any of
the fruits of summer. 'Epy., however, may very well
denote agricultural labourers of every sort, and at
any season. It is needless to refine. On Kup. %afi.
see the note on Rom. 9, 29. and Benson in loc. By

JAMES, CHAP. V. 627
entering into the ears of the Lord (in which there is
a fine anthropopathia,) it is implied that they are
heard, and will be attended to.
I would observe that this keeping back of the
wages does not necessarily imply utterly depriving
them thereof, but may, as we say, denote stopping
wages for various articles of food and clothing sup
plied to the labourer, and perhaps charged at an ex
travagant rate ; which comes to the same thing.
And this is supported by Phocyl. (or father the
Pseud. Phocyl.) in carmine vouQeTiKco (ap. Gaisf.
Poel. M. p. 447.) ver. 17. fxicr&bv \xoy§rjo-avri ej/Sou* pj
flAT(3e irevrvrai, which appears to be an imitation of the
present passage. The practice seems to have ori
ginated in the East, and thence passed into Spain.
Thus there is an allusion to it in a well known story
of Cervantes* Don Quixote, vol. I.
5. erpucprpare iir) rrjs yrjs, &c. Having censured
their rapacity, the Apostle proceeds to animadvert
on their swinish sensuality. The sense is : " Ye live
in all manner of luxury and lasciviousness." On
crirar. see the note on 1 Tim. 5, 6. 'EQpe-tyaTe rds
Kaptilas ufxwv co'y ev ijpgy) erchayyjy, " Ye fatten your
selves as for a day of slaughter," i. e. as animals are
fattened up for slaughter. So Jerem. 12, 3. " pull
them out like sheep for the slaughter, and prepare
them for the day of slaughter." 'Ev is for el*. The
KagSiay is for eauTouy. Schleus. renders it stomachs.
But see the note on Acts 14, 17- It may be com
pared with the Latin genium. Here we have a fine
image to designate the degrading nature of gross
sensuality. Loesner compares Philo 990. where
Flacius, despairing of his safety, complains : " eririd
jxoi Ka) irord KaQdirep rois Qpefxfxacnv iir) trcpayrjv tiltiorat.
It is well remarked by Carpz., Pott, and Rosenm.,
that by this figure is also implied the punishment
which will follow their luxury and sensuality. So
Carpz. : " Ut pecorum instar mactemini, obsessi
Satanae porci, extremo judicii die exitio tradendi,"
2s 2

628 JAMES, CHAP. V.
I would compare -eEschyl, Ag. 1659- where the
Chorus thus addresses fEgisthus : Ilpdcrere, irtalvov,
paJvcov tvjv ti'tKrjV eire) irdga, &c.
6. KaTeSjKacraTe, iQoveucrare rbv ti'tKatov ouk dvrirdcr-
crerai up. The Apostle now touches on the merci
less cruelty with which they endeavour to plunder
their inferiors of their little stock, to increase their
own overgrown stores. The KaTeejiKdcraTe Rosenm.
explains : " Ye bring about, by contrivance and in
fluence, that they shall be condemned by the Judges
(Christian or Heathen). And the etyoveuo-are : " ye
as good as slay them, while by litigation and with
holding from them their due, ye deprive them of the
means of subsistence." Benson takes it literally ;
and some interpret it of the crucifixion of Christ.
The cowardice as well as cruelty of this is noted
by the ouk dvTiTacro-eTai ufxlv ; for little resistance
could the poor make in such circumstances ! Tov til-
Kaiov is put collectively, singular for plural.
7- fxaKpoQufxijo-are ouv, d3eA<£>oi, eeoy Tvjy irapoucrias rou
Kupiou. From ver. J — 11. the Apostle turns to the
Christians suffering under their oppression, and ex
horts them patiently to endure the injuries inflicted
on them, seeing that the advent of the Lord Jesus
Christ approaches. This he confirms and illustrates
by the example of the husbandman waiting for the
early and latter rains, and by that held out to them in
the suffering Prophets. (Pott.)
The fxaKpoQufx. has a double signification, i. e. pa
tiently endure their persecutions, and patiently wait
for the coming of the Lord. This is by many under
stood of the advent of the Lord to destroy the Jewish
nation. But although that may be included, I cannot
but think (with many eminent Commentators) that
it principally refers to the last advent of the Lord to
the general judgment. (See a Sermon of Bishop
Horsely on this text.) For (as Rosenm. observes)
of the time thereof the early Christians had learnt
nothing certain ; but ther were continually enjoined

JAMES, CHAP. V. 629
to be mindful of that day which would liberate the
good from all the injuries and oppressions of the bad.
See ver. 8.
7- 0 yewqybs eKtieyerai rbv Ti'pov Kapirbv rrjs yr]s. The
agricultural allusions of James and Jude are by some
ascribed to their having been husbandmen. Be that
as it may, it has been well observed by Benson, that
the works of nature afford the most obvious, noble,
and lively comparisons, and such as are most gene
rally understood, and (I would add) especially by an
agricultural people like the Jews. Tj'pov, precious,
as supplying the staff' of life. The irpwifxov and
o\}/ipv denote, Carpz. and Rosenm. remark, what the
Hebrews called tt)1pVn or Unp7n0tt« and STYiO E3W3, ,
which are used conjointly in Deut. 11, 14. Joel 2,
23. and elsewhere. The irpw'ifx. is that rain which
falls at the time when the seed is committed to the
ground, namely, the early autumnal rain. That by
which the corn is brought to maturity is the m{/. or
later spring rain. See Harmer. With the senti
ment I would compare Aristid. 3, 270 c. dAA' eoWep
oj yeeopyoj iroAAocrrw fxrjv) tcov crirepfxdrwv rijv iirtKapiriav
Kop^ovTai, Kai ouy apt tco KaraKeiv ourw k. r. A.
9. p erTeva^eTe KaT' aAArjAeov, dSeACJJoj, i'va p Kara-
KpiQrjTe. Benson and Mackn. render : " Do not
groan against each other." But though this seems
more exact than our common version grudge, it is,
in fact, less so : for crrev. is rightly supposed by the
best Commentators to denote that low, and some
times inaudible, expression of discontent and um
brage signified by our mutter, murmur, grumble.
And therefore it is not well rendered by Carpz. voci-
ferari. Now this querulous feeling would originate
from various passions, mostly above adverted to,
envy, pride, &c. Whether the words can be ex
plained (as they are by some) of the KaTaAaAi'a before
mentioned, may be doubted. Rosenm. remarks,
that the poorer Christians are here forbidden to even
groan or murmur under the oppressions of the rich,
much less resist them. But this seems a misappre-

630 JAMES, CHAP. V.
hension. The Apostle could scarcely mean to forbid
what is but the natural expression of affliction. He
seems merely to have in view that spirit of revenge
which is the result of it. There is, however, no
proof that the case of the rich and poor is particu
larly adverted to. It should rather seem that there
is reference generally to all those murmurings for
which, from the various competitions of life, and the
frailty of human nature, there may, nay must, be fre
quent occasions, and for which mutual forbearance
(as the Poet says :
" Gentle, compassionate, and kind,
To faults, compassionate, or blind,")
is the best cure. The most powerful motive, how
ever, to mildness in judgment is that then suggested
by the Apostle, i'va p) KaraKpihrjre' \tiou, Kplrrjs irpb tcov
Qupwv ecrrrjKev, namely, that we have all to meet a com
mon fudge, who, with respect to every one of us, may
be said to be " at the door," since the irreversible
judgment in effect takes place at what is to us the
advent of our Lord, even the day of our death.
10. uirotieiyfxa Aa/3eTe — Kugi'ou. To encourage
them to the observance of this precept, the Apostle
points to the examples of those who had trod the
same thorny path before them. On uVoS. see Joh.
13, 15. And on the evils endured by the Prophets
see Hebr. 11, 33. seq. MaKpoQup'a, " patient endur
ance of adversity;" as Col. 1, 11. 2 Tim. 3, 10. 4, 2.
Hebr. 6, 12. Q) e'AaAijcrav tco ovo'p^Ti Kupiou, " who
spake by the authority and orders of God ;" q. d.
" If they had to encounter such evils, well may ye be
content to do so."
11. 'itiou, fxaKaplgofxev robs uirofxevovras. 'Tirofx. is
the participle imperfect ; and therefore we need not
adopt uVopivdvTay from a few MSS. Rosenm. well
paraphrases : " We praise the constancy of those
who endured such evils, and we pronounce them on
that account blessed. Therefore we should imitate
their example." Ttjv uVopwjv 'Ico/3 Tj'Kou'craTe, " Ye
have (for instance) heard of, and know the patience
of Job." Notwithstanding the doubts of some seep-

631
tical Theologians, it must remain unquestionable
that the main events of the interesting story of Job
were literally true ; though some minor circum
stances be worked up in the poetical and oriental
manner. On Job see some excellent observations in
Suid. 'Ieo'/3.
11. Kai to TeAoy Kupiou eUere. A brief expression
for : " ye know the properous end which the Lord
mercifully granted to him." Kupiou is, as Grot, ob
serves, the genitive of cause, i. e. uirb tou Kupiou tiitio-
fxivov or tioQev, of which he adduces as examples
2 Cor. 11, 26. 1 Pet. 3, 14. Thucyd. 3, 40. . ki'vSuvov
rou uiroAetirofxevov eyQpou. The TeAoy k. is, however,
explained by Augustin, Luther, and Wets., the death
of Jesus Christ for our salvation, as represented in
the Eucharist. But this seems a groundless fancy,
which might have been spared, had they remembered
the words of Job. 42, 12. (which I am surprised
should not have occurred to any of the Commenta
tors) o tie Kupioy euAo'yjjG-e rd ecryara 'Ieoj3 rj rd efxirpocr-
6ev, where the rd ecryara answers to the rb TeAoy of
the present passage.
12. irpb irdvrwv he — ookov. Hitherto, Pott, observes,
there has been a connection in the several parts ;
but from this verse (as the Apostle is hastening to a
conclusion) there seems to be no regular plan. At
o'pu'eTe tov ou'pavov there is an ellipsis of eiy or the like.
At pre aAAov Tiva opKov, however, the preposition
must not be repeated. It is put for, pj' ofxvuere 6'pKov
Tiva, pjTe eiy tov oupavov, pTe eiy tijv yt)v, fxrjre Kar
aAAo to yprifxa. The best Commentators are agreed
that the oaths here meant are (as the context re
quires) those in common conversation, and on trifling
occasions, to the use of which the Jews were too
prone ; and the Jewish Christians, probably, did not
sufficiently abstain from it. Thus there was need to
remind them of our Lord's prohibition. See Carpz.
As to judicial oaths, these are by no means forbidden
in the Gospel."
12. i'va p] eiy uwo koi'o-jv irecrrjre. The reading eiy uVo'-
Kotcnv I suspect to be two readings melted into one.

632 JAMES, CHAP. V.
The recent Editions have uirb. But eiy seems to be
quite as good. 'Efxirlirretv eiy KpiViv is cited by Ro
senm. from Sir. 29, 19- Kpicnv is for KaraKp., condem
nation, and consequently punishment.
This practice is also disapproved of by Isocr. ad
Demon, p. 7- eveKa tie yqrjfxdrwv pSeva @eeov o'p'enjy,
pjSe dv euogKeTv pAATjy, 6o§eis ydp rois eiriopKelv, rois Be
(ptAoyprjfxdrws %Xeiv'
13. From hence to ver. 18. follows a general ad
monition to preserve patience and fortitude under
adversity, and especially when suffering under
sickness. (Pott.) And in order to the attainment of
this, the Apostle very properly suggests the use of
prayer to God, who (to use the words of the Royal
Psalmist) " holdeth our soul in life, and suffereth
not our feet to slip. KaKoxafleTv signifies to be in
trouble, calamity, or affliction. It is remarked by
Rosenm. : " Judaei quaedam morborum atrociorum
genera tribuerunt dsemoniis, illisque ejiciendis adsci-
verunt varias formulas verborum et caerimonias
tristes. Talem morborum curationem prohibere
videtur Jacobus." But this is too hypothetical and
precarious. I would simply understand this passage
as enjoining the use of prayer, as the best unction
and balm for the wounds of affliction, in opposition
to those resources which the world suggests, as the
giving vent to passionate exclamations, the use of
strong liquors, taking refuge in noisy merriment, &c.
See Benson and Mackn.
On the sense of ^dAAeo see the note on 2 Cor. 1,
17. and Col. 3, 16.
14. derfleveT Tiy — Kupiou.
The rovs irpeaflvrkpovs Carpz. explains, viros peritos, pios, cordatos,
viros provecta jam aetate, in quibus major rerum usus et consilia so-
lidiora sunt quam plerumque in junioribus. And he adds : " Olim
consilia dabant ii aetate conspicui erant, et propter gravitatem
Patres, propter aetatem Presbyteri vocabantur." To this, however,
it is objected by Noesselt and Rosenm., that the name rrpeafi. rrjs
eKicXnalas, in the New Testament, always denotes the presidents of
the church. 'AaBevel must, from the context, denote sickness. The
Apostle directs that these Presbyters be called in, and pray over
the. sick, anointing him with oil in the name of the Lord. Now
Noes, and Rosenm., and manj others, would join kv r<} ovopart rov

JAMES, CHAP. V. 633
Kvpiov with irpoaev^., i. e. " pray in the name of Christ." But this
seems harsh. It is belter to refer the words both to the irpoaevZ.
and the kXatw ; since the whole was done in dependence on the
aid of God, thus solemnly invoked ; though, as far as regarded the
oil, it might be called a medical as well as religious means. For,
as Carpz. observes, the generous oil of the East has powerful medi
cinal properties, and is used for various disorders ; and he refers
to the story of the good Samaritan and Mark 6', 13. He and Ros.
would take the oil as put for any medicaments the case might re
quire. But this seems too harsh ; and would be supposing the
Presbyters skilful physicians; unless indeed they administered them
under the direction of such. The difficulty might be removed by
supposing, with some eminent Commentators, as Deyling, Wolf,
Benson, that miraculous healing is here meant, with which the use
of oil would not be inconsistent. Thus the disciples, Mark 6, i3.,
used it even with the miraculous power. And even our Lord him
self condescended in general to employ some media of producing
his miraculous effects. But this hypothesis is liable to some objec
tions, which I cannot detail, and seems scarcely tenable : though I
would by no means deny that miraculous cures did sometimes then
arise from the prayer of faith. It is remarked by Rosenm. : '' Fuit
nempe haec commotio animi sanctior, non semper quidem, saepe
tamen, conjuncta cum restitutione valetudinis, prascipue, si languor
corporis ex animi moerore et tristitiS. ortus et auctus esset." Which
i can scarcely understand. It should seem to have been a religious
ceremony accompanied with the use of oil, as a symbol of cure ;
though it might sometimes contribute to it. How far and in what
proportion that means, or the strongly affected mind of the patient
or the real efficacy of the prayer of faith, produced these effects,
would, of course, be different in different circumstances ; and there
fore noihing can well be defined. But one thing seems certain,
namely, that (to use the words of Doddr. ) this is far removed from
the extreme unction practised by the Romanists, not for cure, but
when life is despaired of. See especially Benson. The term eu^i?
rrjs iriarews, does not necessarily imply any extraordinary or miracu
lous effect. And though it is said awaet rbv Kapvovra, yet I agree
with Rosenm., that it does not follow that all the sick persons thus
prayed over recovered : the awaei (and he might have added eyepe<
and atpeBrjaerat) is to be taken with restriction, i. e. " this prayer will
help the sick, if it be the will of God, and expedient to his salvation.
That is (it is meant) the use of this religious ceremony shall tend
to produce the good effects implored, so far as may be consistent
with the plans of God, and his knowledge of the true state of the
patient's heart.
16. eizofxoAoyelcrQe aAAijAoiy Ta irapairraifxara. This
is understood by most Commentators of confession
of some great sin which may have caused the dis
order, and by which confession the recovery would
be furthered. But it may also be understood ge-

634 JAMES, CHAP. V.
nerally of a confession of injuries done to any person
or persons, accompanied with entreaty for pardon,
and which ought to draw from the injurer not only
forgiveness, but prayer. Thus (I find) Carpz. takes
this verse to commence a new exhortation, not con
nected with the former. Yet it is harsh to take
6Vcoy 'laQrjre (as he does) of the healing and amend
ing of sinful habits ; for the context requires it to
be taken in a physical sense. It may denote that
by the use of all the above means the healing of the
sick will be promoted; i.e. they will tend to produce it.
The prayers here meant, Rosenm. thinks, are public.
See more in Benson and Mackn, or Slade.
16. ttoAu ier^uei oojeny — evepyoufxivr). Rosen, renders :
" Precatio pii multum valet efficere;5' taking it for
ler^uei ivepyelv. But this is sinking the ivepyoufxevt), in
which the difficulty is seated. Of all the versions the
E. V. effectual, is the worst, as being miserably tau
tological. Possibly it may be rightly rendered by
Hamm., Bull, Benson, Wells, and Mackn., " prayer
inwrought by the spirit ;" for this verb and its cog
nate ones are often used of inspired prayer. See
Schl. Lex. or Wahl. I could compare Procop. B.
G. 2. p. 64, 29- dvyjp SiKaio'y re Ka) (deep piAierra cjSiAoy,
Kai dV auTou evepyouerav e'y 0, ti (£ouaoito de) rr]v euyrjv
eywv. But it is not clear that the context will per
mit this : and it may very well be rendered, with
the Vulg., assidua, earnest, ardent ; for the participle
passive often signifies what is done with much la
bour, iveoyis. On the availing of the prayer of the
righteous see the numerous references in Benson.
17, 18. On 6fxoioirar)r)s, " a mere mortal, of like
faculties with ourselves, with no more natural powers
than such as we possess," see the note on Acts 14.
15. Upoareuyrj Trpocrtju^aro, " prayed earnestly." At
tou pj must be understood eveKa. 'E7J-1 T>jy yr]s is
taken by most recent Commentators to mean the
ten tribes of Israel. And to this sense Benson thinks
the connexion determines it. On the trifling dis
crepancy in the three years and six months of James,

JAMES, CHAP, V. 635
and what we find in Luke 4, 25., see the note on that
passage. Kdpirov is used collectively for fruits.
BAaerr. is used of the growth of corn or grass, or any
other of the fruits of the earth.
It is observed by Rosenm., that St. James adduces
the example of Elijah, to show that God listens to
the prayers of good men; but does not define whether
he satisfies their wishes in a natural or in a miraculous
manner. See, however, Benson.
19, 20. The Apostle now, in some measure, re
turns to the subject of ver. 15 & 16., in which, hav
ing exhorted them to mutual confession, he now in
culcates mutual assistance in correcting each others
vices. (Pott.)
nAavrjof dirb rrjs aArjQelas must denote not only a
deviation from truth and purity of doctrine, but also
from true virtue. So Joh. 3, 21. o iroiwv dAijSei'av.
Compare 1 Joh. 3, 8. Rom. 2, 8. and other places.
Thus eK TrAdvrjy 68ou, will denote not only error of
opinion, but of practice. See Benson. SeoVej $uyf)v
eV flavaTou, i. e. by leading him to reformation, he
will do what shall tend to the salvation of his house.
20. Kaj KaAtnf/ei TrAvjfioy dpeoTicov. It has been a
disputed point whether this covering of sins should
be referred to the person who converts, or to him
that is converted. The former opinion is adopted
by Bede, Aquin., OrigetT, Damasc, Vorst., Hamm.,
Whitby, Wells, Pyle, and others ; and it is counte
nanced by a few parallel passages of the Old Testa
ment, as Prov. 16, 6. and Dan. 14, 27. ; and is ably
defended by Hamm. and Whitby. The latter opi
nion is supported by the most eminent Commenta-.
tors from Grot., as Benson, Pott, and Rosenm.
They argue (to use the words of Slade) that " it seems
hardly consonant with the language and doctrines
of the Gospel, that any sin should be forgiven, if it be
unrepented or persisted in ; and if it be repented and
forsaken, it will be pardoned without the meritorious
act here mentioned." This might perhaps admit
of a satisfactory answer ; but when the context is

636 JAMES, CHAP. V.
attentively considered, I cannot but wonder that
any should ever have interpreted the words otherwise
than in the latter way. To the objection, that " thus
the latter clause will add nothing to the sense," it
may be replied, with Mr. Slade, that the Apostle is
treating of the sick, &c. And he might have added
that innumerable instances of a similar exergasia are
to be found in Scripture. The passage is very well
paraphrased by Mr. Slade (after the above Com
mentators) thus : " Brethren, if any of you shall have
erred from the truth, and one shall have converted
him, know, that he who (in such circumstances, i. e.
of sickness or disease) shall have turned a sinner
from the error of his way (shall have led him effectu
ally to repent of his offences, and have thus prepared
him for the prayer and blessing of the elders), will
be the means of saving him from death, and of
drawing a veil over many of his transgressions (of
screening them from the sight or remembrance of
God, as well as men, i. e. of obtaining for them par
don and entire forgiveness)." See also Bp. Hall ap.
D'Oyly. Now in this clause, as in the former one,
it is the tendency only that is spoken of, i. e. " he
shall do what will tend to save his soul from per
dition, and will contribute to his former sins being
covered, hidden out of sight, and forgiven by God.
See Ps. 32, 1. In no other way can it be under
stood ; since even 'conversion, when real, does not
necessarily imply final perseverance, which can alone
ensure salvation.

637

THE FIRST EPISTLE GENERAL OF PETER.

For introductory matter to this Epistle I must
refer the reader to the usual authorities. I will only
observe, in reference to the doubt entertained
whether St. Peter's remains are really deposited at
Rome, that the fact is attested by Procop. 195, 10.

CHAP. I.
Ver. 1. In this and the following verse there is
contained a salutation ; but the exordium of the
whole Epistle extends to ver. 12. (Carpz.)
1. eKAeKTo/y, Christians (as Rom. 8, 33. and else
where). A title taken from the Old Testament, in
which the Israelites are called OHTQ. napes-jS^-
piy, Cltinn, Jews dwelling out of the country, and
therefore sojourners. Some understand proselytes of
the gate, not circumcised, but worshipping the one
true God. This interpretation they found on C. 4, 3.,
which seems to hint that those to whom Peter wrote
were not all Jews by nation. But see the note in
loco. (Rosenm.) The same view too, is taken by
Carpz., who observes that there were in the congre
gation doubtless many converted Gentiles as well as
Jews. So in St. Paul's Epistles to Gentiles we often
meet with expressions which relate to Jews. And
Wolf, Rosenm., and Pott have shown that the Epistle
was written to all Christians, both Jewish and Gen
tile, in the countries out of Palestine ; though chiefly
to the Jews. For many things occur in the Epistle
which pertain to the Jews only ; and others only to
the Jews.

638 1 PETER, CHAP. I.
1. tiiacnropds Uovrou, "dispersed over Pontus." The
Jews were indeed dispersed over various regions, at
different times and occasions, whether in wars, as by
Tiglath Phalesar, Shalmanazar, and Nebuchadnezzar,
or to avoid internal evils, on which accounts many
emigrated into Syria, Egypt, and other parts of the
Roman empire. See a curious passage in Plato
1031 d. where are named Pontus, Galatia, Cappa-
docia, Asia, and Bithynia, all countries of Asia Mi
nor. When, therefore, Asia is separately mentioned,
we are to understand Asia Proper, i. e. Proconsular,
viz. Phrygia, Mysia, Caria, Lydia, and the sea-coast
generally of Asia Minor. The iKkeKro) irapeirttirjfxois
hacnropds LTo'vtou, &c, are, then, the Jewish Chris
tians dispersed over those countries. (Rosenm.) That
eKAeKT. cannot imply absolute election to life eternal,
See Lardner ap. Slade.
2. KaTa irpoyvwcnv &eou irarpbs — XpierTou. The
KaTa irpoyvwo-iv is to be referred, per trajectionem, to
the eKAeKToTy preceding. Ilpo'yveoeriy here signifies
counsel, desire ; as Acts 2, 23. The sense then is,
that they were brought to the Christian religion by
the counsel and desire of God the Father. See Eph.
1, 5 & 11. ' Ay tao-fxw, consecration, initiation. Now
those are initiated into religion (eiy u7raKoijv), who are
instructed in it, which instruction was effected by
the spirit (irveufxa), not immediately, but through the
Apostles and other inspired teachers. "Tira.Kor\ does
not belong to a'ifxaros, but stands alone. 'PavTio-pV
is joined with it, and must be taken passively. By
u-iraKor] is meant the embracing of the religion, uVaKo^
irlo-rews ; so termed, because a belief in the doctrines
and an obedience to the injunctions of Christ is in
volved in embracing his religion. TavTio-pv is de
rived from the ceremonial law. See Exod. 24, 8. and
Numb. 31, 23. So we, in entering the heavenly
sanctuary, must be sprinkled with the blood of
Christ, and purged from our sins ; which is effected
by that blood. The death of Christ is therefore the
cause of the remission of our sins, and a reason why

1 PETER, CHAP. I. 639
we should avoid sin, and live holily, righteously, and
godly. 2. ^dpiy ufxlv Ka) e'iprjvr) irArfiuvueltj. There is the same
prayer in 1 Cor. 1, 3. and elsewhere.
3. Incipit Petrus ab insigni religionis Christianae
commendatione, et commemoratione beneficiorum
Dei, in illos Judaeos collatorum, v. 3 — 12. (Rosenm.)
The Apostle reminds them of the happy immortality
set before them in the Gospel, and which they would
obtain, if they continued true to their Christian pro
fession. This paves the way for the mention of
trials and persecutions introduced at ver. 6. Ava-
yewdv is here, by most recent Commentators, inter
preted recreare,feliciorem reddere ; and this is coun
tenanced by iAirltia %w<rav just after. But it seems
only a secondary sense ; and the primary one is,
doubtless, the regeneration we experience on be
coming Christians. So, in a kindred passage of
Tit. 3. 5. Kara rbv aurou eAeov eereoerev rjfxdsj 8jd Aou-
Tpou iraAiyyevecr'ias, Ka) dvaKatvwlerews. LTveu'ptToy ayi'ou.
This regeneration, of course, implies a change for
the better, both physical and moral.
The iAirltia gwcrav, Carpz. explains, spem certam,
drrcpaArj. But this is too limited. It must mean a
vigorous, active, spirit-stirring hope ; as opposed to
the cold faint hope of Heathenism, nay, even Ju
daism. There may, too, be an allusion to the "life"
which Christ emphatically " brought to light." Ro
senm. and Pott render: livtissimam. But this is
too vague. Now this hope was ministered by Christ's
resurrection, inasmuch as that showed the possibility
of our own resurrection, and as being a proof and
pledge thereof , and a seal and confirmation of the
whole Christian doctrine.
4. els KAtjpovofx'iav d<J>9aoTov Kai dfxlavrov kou dfxdpav-
rov. The Apostle explains the object of that hope,
even the greatest felicity that can be enjoyed.
(Bens, and Rosenm.) KATjpovop'a is often used to
denote certainty of attainment. "AcpQaprov, impe
rishable, " like the joys of paradise (says Rosenm.),

640 1 PETER, CHAP. I.
ever flourishing." Benson thinks there is an allu
sion to the immortality of the former verse. 'Ap'-
avTov, undefiled, pure, uncontaminated by those frail
ties and vices which so detract from all human hap
piness, and untainted with that evil which in this
world is necessarily mixed with good. Such appears
to be the simplest sense ; though Benson has many
refined speculations, and Pott runs into the other
extreme of treating the dd>5., dfxiavr., and dfxap. as
mere synonymes, accumulated to represent consum
mate felicity. Afxdpavrov, never fading, because (as
Mackn. explains) it will never grow old ; its beauties
will remain fresh through all eternity ; and its plea
sures never become insipid by enjoyment. TW»j-
pijpvvjv ev oupavols eiy rjfxas. So a7TOKeT9ai, 2 Tim. 14,
8. and Col. 1, 4. where see the note. " Not (ex
plains Bens.) to be enjoyed in Canaan, or on this
earth, or under the kingdom of a temporal Messiah,
but secure in heaven; which denotes its certainty,
duration, and excellence." See 2 Pet. 3. 13.
5. Touy ev tiuvdfj.ei ©eou typoupoufxevous — ecrydrw, " For
ye who are preserved and guarded by the powerful
protection of God (who can give us all the felicity
we hope for), through faith, i. e. through the pro
fession of the Gospel, by which ye obtain it," or (as
some explain) under condition of faith in the Gospel.
Now this, the Apostle says, is eroip airoKaAuQfirjvat,
i. e. is reserved, destined to be revealed, and will
be revealed and imparted to us. 'Ev Kaigeo ecrydrw.
This some understand of the destruction of Jerusa
lem, or the Gospel age, the last end of the world.
But it seems most natural to interpret it of the final
consummation of all things. For, as Benson says,
the revelation of Jesus Christ is sometimes called
the end of the world, the last day, the last time.
And at the general conflagration a great salvation
shall be revealed." See his note.
6. e'v co dyaAAiderSe — ireiqacrfxols. By this vei'V
hope of future felicity, and the beneficial effects of
adversity in producing moral reformation, the Apostle

1, PETER, CHAP. I. 641
supported them under the tribulations -to be en
dured in the cause of religion. 'Ev w, by the per
petual custom of the Apostle of joining periods to
periods by the use of the pronoun relative, is for e'v
TouTcp tie, scil. Kai'pcp icrydrw ; or we may, with Grot.
and Wolf, subaud yprjfxari. (Pott.) 'AyaAAidcrSe
is for the future, dyaAAidereo-0e. E'i tilov ecrri, "if
thus it must be (see Acts 14, 22.) ;" namely, from
the nature of circumstances, and the disposition of
the Jews and Heathens. The sense is : " this feli
city ye expect, although now, for a time ye feel
misery from various tribulations brought upon you
by the Jews and unbelieving Gentiles." 'OAi'yov,
short, as compared with eternity. (Rosenm.) Other
modes of interpretation are propounded by some
Commentators. See Pole, Pott, and Benson. The
oAi'yov may perhaps signify both a short time, and " in
a slight degree." The ei tieov icrrt may be rendered,
" seeing it is needful." And so Benson and Jaspis.
But it rather seems that the expression is highly
elliptical, and is used because some of those whom
the Apostle addressed were thus afflicted, and others
not. Now e'i Se'ov ecm would, in its popular accep
tation, embrace both. I would here compare Phi-
lostr. V. Ap. 4, 37.
7. i'va rb tioKifxtov upov T>jy 7ricrTeeoy — XpierToo. The
rb tioKifxtov up., r. ir. signifies, " that by which your
faith is tried," or, "your approved faith," i. e. re
liance on God for a happy termination to your trials,
and firm constancy by which you bear up under
them. See more in Benson and Pott. AoKi'pov is,
as Rosenm. says, put for SoKipj (as at James 1, 3.),
i. e. irlo-ris tioKtfxagofxevr). Now this, it is said, is more
precious than the most precious of metals, and is far
more permanent than that which resisteth corruption
the longest, even gold.
By the a7roKaAo\[/iy 'Iijcrou Xpicrrou, must be meant
the advent of Christ to judgment. Now as gold is
said 8id Tupoy tioKifxdgeo-Qai, so, it is meant, that our
VOL. VIII. 2 T

642 1 PETER, CHAP. I.
virtue, the most valuable of all our possessions, is
tried and proved.
8. ov ouk elSoVey dyajraTe — tietio^ao-fxevrj, " Whom,
though not having seen (when on earth), ye love, and
in whom, though not now beholding, ye rejoice with
joy unspeakable and glorious." The loving and trust
ing in, denote the recognising him as Messiah, and
from him alone looking for salvation. The eiSoVey is
supposed by Wells to allude to the case of Thomas,
and to the words which our Saviour uttered on that
occasion ; " Blessed are they that have not seen,
and yet have believed," Joh. 20, 29. At dyaAAido-#e
subaud eiy co, which is for i<p' w. AeSofapvvj, exalted.
supreme. So 2 Cor. 3, 10. outie tietio^do-rai rb tietio%-
acrp'vov ev rourw tco [xepet. Besides (as Pott remarks)
the blessedness of' the Messiah's kingdom is usually
represented under the term tib^a. See Schleus. Lex.
The dyaAAido-Qe is explained by Benson and the re
cent Commentators as put for the future. And so
some of the antient Versions. But this is precarious,
and indeed unnecessary ; since the joy in question
would have its commencement in this world ; though
its consummation would be reserved for another.
9. Kop^o'pvoi to TeAoy TTjy iricrrews upov, crwrtjplav
¦fyuywv. Agreeably to the interpretation of dyaAAi-
do-Be just mentioned, the Kop^o'pvoi is by some taken
for Koperdpvoi. But this is too bold. It is only
necessary to suppose the word to refer to their being
placed in a state which led to salvation, and that so
certain that, unless it were their own fault, they
might be said already to have it. Kopg\ here sig-r
nifies to carry off as a reward ; as 2 Cor. 5, 10. and
Eph. 6, 8. where see the notes. To TeAoy, the best
Commentators are agreed (like the Hebr. nH!"JN),
is, by an agonistical metaphor, used to denote the
crown, or reward. See Rom. 6, 21. Xwryplav ¦tyuywv.
So James 1, 21. ercocai Tay -tyuyds upov. I agree with
Moldenhauer and Rosenm. that this has reference
to the present blessings as well as the future felicit}?,
conferred by the Gospel.

1 PETER, CHAP. I. 643
10. Trepl rjs crwrrjplas — 7rpo(p7jTeueravTey, "concerning
which felicity, and its nature, the Prophets studiously
examined, and diligently enquired after (the Pro
phets I say), who prophesied of the grace which was
to come unto you." The ef . is intensive. They saw
(says Rosenm.) that something great was reserved
for our later times ; but what it would be, the Pro
phets did not fully apprehend. (Compare Luke 10,
24.) They prophesied, indeed, of the blessings of
which we are now made partakers ; but, for the
most part, under types and shadows." The various
blessings of the Gospel are here, as often, designated
by the general term ^dpiy : and (as Rosenm. ob
serves) their being prophesied is mentioned, as show
ing that they are not fortuitous.
11. egeuvcovTey eiy Tiva — So'fay. 'Epeuv. is for ipeuvrj-
cravres, and that for the verb. The sense, then, is:
" For they diligently investigated at what time, and
what kind of time, that would happen which the Holy
Spirit, given by Christ, had showed to them, who,
by his inspiration, signified what Christ should suffer,
and the glory to which he should be exalted." Ti'va
rj irolov are treated by Pott as synonymous ; as in
Mark 4, 30. and Acts 7, 49. He also adduces some
passages of the Classical writers. But in those cases
there are parallelisms, which is not the case here. Ro
senm. rightly thinks the ttoTov may refer to the state
of the people, whether wholly free, or partly so, or in
bondage. The Apostle is supposed to have in view
Dan. 9, 22 & 23. At rb there is the usual ellipsis pf
ov. The Spirit is called the Spirit of Christ, because
it was then given by Christ to the Prophets (espe
cially as concerning himself). Td eiy Xpicrrov iraQrj-
\xara, sub. eVo'pva, which is for diro^tjo-ofxeva (like the
rd TraQrjfxara too Xpio-Tou, Acts 5, 1.). There is the
same ellipsis at tdy fxerd raura So'fay. The So'fay
refers to the various glories subsequent to the passion
of Christ, namely, his resurrection, ascension, glo
rification, the sending of the Holy Spirit, the
2t2

644 1 PETER, CHAP. I.
calling of the Gentiles, the working of miracles, &c.
Phil. 2, 9.
12. oTy a7reKaAu'<fi87j oti ouy eauToTy vj'pv 8e Sitjko'vouv
auVd, " To whom (in consequence of their anxious
enquiry) it was revealed, that not for their own be
nefit, or with relation to themselves, but for us, and
to us, they were made ministers of announcing those
things unto us (those things, I say) which now have
been (plainly) revealed to you by those who have
preached the Gospel to you, by the influence and
assistance of the Holy Spirit sent from heaven
(things, I say), over which the angels bend with ad
miration, and delight to look into." Of titaKovelv in
the sense announce, Rosenm. adduces an example
from Joseph. Ant. 6, 13. TauYa tie rwv irefxCpQevrwv
tiiaKovrjcrdvTWV irpbs rbv Nd/3aAov. EuayyeAeTv, in an
active sense, with the Accusative of person for a
Dative, is frequent in Scripture. It is observed, by
Rosenm., that the predictions of the Prophets pre
ceded, in order to increase our faith in the preaching
of the Apostles. Ely deViQupucriv 7rapaKu\f/ai. IlapaK.
is taken as at James 1, 25., where see the note. By
the d are meant all the wonderful things above men
tioned, before their event not thoroughly known to
the Angels, but now surveyed and contemplated
with wonder and delight ; for that is the sense of
iiriQuix. Perhaps nothing can more strongly excite
our admiration of the Gospel than this glorious
passage. 13. Now follows an exhortation to a holy life,
deduced from the foregoing commemoration of the
glories and blessings of the Gospel : and this is ex
tended to 3, 16. (Rosenm.)
13. §io dvagwcrdfxevoi rds bcrcpuas — Xpicrrou, " Where
fore, such being the glory and felicity prepared to
reward your obedience, gird up the loins of your
minds." A metaphor, as Rosenm. says, in which
there is blended the image of the thing, and the thing
expressed by the image. It is (he thinks) a metaphor

1 PETER, CHAP. I. 645
taken from Oriental travellers, who, on setting out,
gird up their long flowing garments about their loins.
But it may have reference to any active exertion
or labour, to which such girding is there equally
necessary. The application is obvious. On v»j'cj)eiv
see 1 Thess. 5, 6. and 2 Tim. 4, 5. and the notes.
TeAe/eoy must be construed with iAwio-are. It is, as
Fischer thinks, for TeAeeoy, and stands in the place of
eiy TeAoy, constantly. In the words following Ro
senm. thinks there is a trajectio for eir) ttjv ydptv ttjv
<pepofxevr)V bfxlv iv diroKa"Au-tyei 'Itjctou Xpierrou. The
ydpts (he observes) denotes the highest effect of
Divine benevolence, namely, eternal felicity, <f>egetv
here signifies to offer : for that is offered unto all
who obey the Gospel ; but will be attained only at
the revelation of Jesus Christ, when he will show his
majesty to all, both men, angels, and demons.
14. co'y reKva uiraKor\s, for reKva uirrjKod. The trucr-
yrjfxarl^ecr^at is strangely rendered, by Rosenm.,
transformari. It rather means conformari, or, as being
reflected verb, se conformare, to conform, accommo
date, mould oneself by (o-bv) any mould. What these
eViQup'ai were, we find from 4, 3. 'Ev rf) dyvola. is for
ev ypovw TTjy dyvoi'ay (as at Acts 17, 30:). before they
had been enlightened by the Gospel.
15, 16. aAAa KaTa tov KaAecravTa ufxas ayiov, Kai
auToi dyioi ev irdcrj) dvao-rpo$r\ yevrjQrjre, " But, after
the example of the holy Being that hath called you,
be ye also, in all your conduct and behaviour, holy."
Thus we are to imitate our Father and our God, as
good children do their parents. The sentiment is con-
firmed^from Levit. 11, 44. It is well remarked, by
Rosenm., that such an imitation must be still more
incumbent on us, who profess a far purer religion
than Judaism.
On dvao-rpoipf in the above sense I have before
treated. "Ayioy, it may be observed, is an epithet
which is, above all others, applicable to God, and
ascribed to him in Scripture. See Pole's Synopsis.
17- Now follows the second argument, by which

646 1 PETEU, CHAP. I.
we are actuated to virtue, and that derived from the
Divine benignity and justice. The Kai is rendered,
by Rosenm., immo. But it may more simply be
rendered porro, and further, moreover. El, *0, seeing
that. VLareqa eViKaAeT<r5e rbv a. k. k, t. i.i., " ye re
ligiously invoke (or profess so to do) a Father who
impartially judgeth every one's work." ' Airpotrwiro.-
Arjirrws, " without reference to birth or fortune, or
any thing but virtue." "Epyov is a collective put for
the plural. 'Ev <J5o'@co tov rrjs TrapotKias ufxwv ypovov
dvao-Tpdcprjre. 'Avacrrpe<pecr^ai signifies versari, se
gerere; as 2 Cor. 1, 12. Eph. 2, 3. and 2 Pet. 2, 18.,
and often in the later Classical writers. Tov ypovov
is an accusative of duration of time. TIapotKlas, so
journ ; and that in two respects, both as sojourning
among the Gentiles, and as human life is itself a
sojourn. See Heb. 11, 13., and consult Slade. I
would compare Arrian Ep. 2, 23. and Philostr. V.
ap. 1, 22. S. m. ptJgo'voy rrjs dirotirjfxlas. By ev <po'0co is
denoted anxious caution in our conduct, through fear
of offending God; as in Phil. 2, 12. pTa tpojdou Ka)
Toopu ttjv eaurwv crwrrjolav Karepy., where see the note.
18, 19- eiSoVey otj ou cpQaqrols- — ?raTg07ragao"o'T0u,
" Knowing (as ye do), and bearing in mind, that ye
were not, by corruptible things (however precious),
as gold and silver, liberated from your vain and
foolish conduct and manner of life received from
your forefathers." MaTa/ay, vain, vicious ; as Tit.
3, 9. It has reference not only to idolatry, but to
the other vices which that carries with it, and to
which human nature is so prone. 'EAuTeeo'07)Te may
simply signify liberated : but there is an allusion to
the atoning blood of Christ, without which not even
the religion that liberated them could have been
promulgated. Tip'oo ai'ptTi, " with that blood which
procured us the most precious advantages." The
dfxwfxou and do-ir'tAou have an allusion to the requisites
in the victims, which were to be without blemish or
defect, i.e. by either being defective, or crippled in
any member. Of the blemishes mention is made in

1 PETER, CHAP. I. 647
Levit. 22, 20—24. and Mai. 1, 8. Now the spotless-
ness of Christ consisted in his being absolutely
exempt from all sin. The co'y is taken, by Rosenm.,
for dATjQeoy. But this is too arbitrary. The sense
is : " as (being)." So Pott resolves it by tjv ydp ai'p*
dfxvou, &c. He observes that lamb and dove have
ever been symbols of innocence and patience. Com
pare 1 Cor. 6, 20. & Rom. 4, 7—9. And see Slade.
20, 21. ir$oey veocrpvou pv, &c, " Of that Christ (I
say) who was ordained, destined to this work of
liberation and redemption before the creation of the
world, but made his appearance in these latter times
for your sakes, who, by him and his preaching, trust
in God that raised him from the dead and glorified
him, so that your faith and hope are (reposed) in
God." Such, I conceive, is the true sense. Ilooyi-
vwo-Keiv here signifies, not to foreknow, but, what is
consequent on it, predetermine, predestinate, decree.
Thus it is joined with irpooplgeiv at Rom. 8, 29., and
Kypke adduces some Classical examples, but not
apposite. lipb KarafioArjs Koo-fj.ou, " from eternity."
This has been before explained. . <l>aveg. has the re
flected sense, having showed himself, appeared ; which
may include his actions on earth. See Rosenm. On
iir' icrydrwv tcov ypbvwv see Heb. 1,1. Ai' up2y (on
which Pott unnecessarily dilates) plainly signifies,
you and your fellow Christians, or you Christians.
Aj' aurou, " by him," i. e. by his doctrine, miracles,
and the various blessings he imparted. See Joh.
14, 6. and Heb. 7, 25. By irlo-ns is meant not only
belief in God (for in that they were not wanting),
but trust in his mercy, as shown in sending the Mes
siah to redeem and bless. This includes (what the
words following hint at) their belief in the Divine
legation of Jesus. Or, as Benson explains, they
believed not so much in God who had brought them
out of the land of Egypt, who had raised and glori
fied Jesus Christ.
21. wcrre ttjv irlo-riv ufxwv Ka) e'Ax/Sa elvai eiy ©eo'v.
Rosenm. (from Bens.) paraphrases : " In vain do

648 1 PETER, CHAP. I.
your countrymen charge you with defection from
God ; for your very faith and hope in Christ tend to
that God of whom they profess to be worshippers."
In this and the preceding verse, Benson thinks the
Gentile converts are meant. But that seems an er
roneous opinion.
22. After having given the above arguments to
the living holily and righteously, he returns to the
exhortation that they should strive after virtue, and,
above all, brotherly love. (Pott.)
22. Tay thuyas ufxwv rjyvtKores, &C, " Wherefore,
having purified your hearts by your obedience to the
true doctrine, so far as to bear a sincere love to your
Christian brethren, see that ye (continue to) love
each other with a pure heart, and ardently." In
TjyviKorey Rosenm. recognizes a similitude derived
from the lustrations previous to sacrifice enjoined by
the Mosaic Law, Exod. 19, 10, What the Christian
lustrations previous to worship should be, few can
need being informed. See Rosenm. By the dAvjSei'a
is meant "the truth as it is in Jesus, the Gospel." Tjj
uiraKof) rrjs aA7)Selas,, " hearkening to the Gospel of
truth, embracing the religion to whose acceptance it
invites. The titd irveufxaros, Benson explains, " made
and confirmed by the Spirit." But it seems to refer
to the influence of the Holy Spirit, both in the pro
mulgation of the Gospel, and in its operation on the
hearts of believers unto sanctification. So ver. 2. ev
dyiaarfxw irveufxaros. These words are, indeed, omit
ted in some MSS. ; but that is only ex emendatione,
since they seem to interrupt the construction. 'Ek
KaQapas Kaptilas is taken as at 1 Tim. 1. 5., where see
the note. I would compare JEschyl. Eum. 282.
d<p' dyvou crrofxaros eu'<J5Tjpoy KaAco — 'ASTjvaiav. 'Ektc-
veoy, ardently, as Christ loved us.
23. dvayeyevVTjpvoi ouk eK o-iropas cpQaqrrjs, aAAa
dcpSdprou. These words assign a reason for this love.
And dvayey. is for dvay. yap icrre. (Pott.) " For ye
have been born again," i. e. of water and the Holy
Spirit, and have attained a moral regeneration, which

1 PETER, CHAP. I. 64>9
is the pledge of eternal salvation, regenerated (I say)
not of perishable seed, or by human means." This,
Rosenm. observes, is levelled] against the Jews, who
boasted of their descent from Abraham. Compare
Joh. 1, 13. 3, 6. Xiropds dcpQdqrou, " imperishable and
ever efficacious," i. e. as the Apostle adds, the Ao'you
£d>VToy ©eou Kai pvovToy eiy tov aicova, "the doctrine
of the living God." The pvovToy eiy tov a'twva may
either refer to God (and so Grot, and Est., who cite
Dan. 6, 26. auToy ecm @eoy £cov Kai pveov), or to Aoyou,
i. e. the Gospel ; and this method, which is adopted
by Pise, Vorst., Wolf, and almost all recent Critics,
is more agreeable to the propriety of language and
the context, especially the following citation from
Isaiah : " Now this Gospel (annotates Rosenm.) re
maineth for ever ; for whatever God has said is for
ever true and valid." The application is obvious.
Ao'yoy £cov is for A. Qwoirotwv. See Acts 7j 38.
24, 25. The sentiment of the preceding verse is
amplified by a passage of Is. 40, 5 & J., in which,
however, the words of the Prophet are probably ac
commodated to the present purpose ; q. d. " these
words of the Prophet Isaiah may, in a more excellent
sense, hold good of the Gospel." The sense of the
words is plain. 2dp§, our earthly, human nature,
man. Abt-a dvQecoVoiy, man in his most glorious state,
adorned with all that health, strength, beauty, riches,
honours, learning, and eloquence can give him.
'E^TjpdvQrj 6 ybpros, Ka) rb dvfioy aurou i^eireo-e. These
words are exegetical of the preceding; and the past
tenses, are used for presents, Hebraice, or perhaps to
suggest the speed of the falling away. See James
1, 11. Philologists compare the passage of Horn. II.
£. 146.', and others. The application is obvious.
25. to 8e pTjpc Kugiou pvej eiy tov aicova, " But the
word of the Lord is invariably true, always effica
cious, and tending to eternal life and happiness."
Touto tie icrrt to pTjp* rb euayyeAierfiev eiy ufxas, " And
that eternal truth is the very doctrine which is
preached to you, i. e. (as Benson paraphrases) " 1

650 1 PETER, CHAP. I. II.
am desirous that you should know what I mean by
the seed of a spiritual and incorruptible life ; and by
that word which renders men immortal, or makes
them to endure for ever. And therefore, I expressly
declare, I here mean the Gospel of Jesus Christ."

CHAP. II.
Ver. 1, 2. ' AiroQefxevot ouv irdcrav KaKtav- — KaTaAa-
Ai'ay, " Seeing then that ye are regenerated by the
word of truth, laying aside the vices which are so
opposite to that state, as malice, guile, &c. Here
aiTonO. is used as at James 1, 21. Eph. 4, 22 and 25.
KaKta, though a general term, yet, from the context,
must here denote that species of evil, namely, malice.
Now to this and other vices associated with it the
Jews were too prone.
2. 'Q,s dpriyevvrjra j3pe$Tj, to AoyiKov d'SoAov yaAa eVi-
iroQrjo-are. This is said in conformity to the meta
phor at 1, 23. Such they were, as being recent con
verts. The metaphor was used by the Jews, who (as
will appear from the citations of Wets.) called new
converts sucklings. On dpriy. see Pollux 2, 8. To Ao-
yiKov yaAa is for to tou Ao'you y., the milk of the Gos
pel, which (especially in its elementary parts) is often
so called. See 1 Cor. 3, 2. Hebr. 5, 12. and the
notes. Whitby explains it of the milk which rational
creatures feed upon : and he compares Rom. 12,
1. and James 1, 21. But something higher seems
intended ; and this interpretation is (I think) not so
proper as the former. vA8oAov, pure, sincere, and
therefore salutary, in opposition to the mixed and
adulterated doctrines spoken of at 2 Cor. 2, 17. I
would compare JEschyl. Ag. 94. dSo'Aoieri iraqrfyoplats.
In iiriirot)rjo-aTe, earnestly desire, the eV} is intensive.
The application is obvious.
2. i'va ev aurw au^rjre, " that ye may make greater
and greater progress in knowledge and virtue." In
many MSS., Versions, and Fathers is added eiy <reo-

1 PETER, CHAP. II. 651
TTjpi'av ; which reading is adopted by almost all recent
Critics. Yet, though it is well supported, I cannot
but suspect it (with Mill and Wolf) to be a gloss ;
since for its omission in so many MSS. no reason can
be imagined ; but its addition is easily accounted
for. Wolf moreover thinks, that, had the Apostle
chose to add any thing further, he would have written
eiy dvSpa TeAeiov ; as Eph. 4, 13.
3. e'lVep eyeueraerfle oti ypr)crrbs 6 Kupioy. TeueerSai
here signifies to know by taste, or experience ; as
Joseph. Ant. 2, 10, 3. Compare Ps. 39, 9. The
sense is : " If indeed (as is the case) ye have expe
rienced that the Lord is gracious and benignant ;
q. d. " As infants in experiencing the sweetness of
the mother's milk, seek it the more, and love the
mother the better ; so ye Christians, who have ex
perienced the salubrity of the milk of doctrine, are
similarly affected towards Christ."
4, 5. irpbs ov irpocreqyofKevoi — Xpierrou.
It is rightly observed by Wolf and Pott, that these verses (in
which, using the words of Ps. IIS, 12. the Apostle proceeds to ex
hort Christians not only to receive, but also to observe the precepts of
the Christian religion) are closely connected ; the former contain
ing a protasis ; the latter, an apodosis. Rosenm. paraphrases thus :
" A quo tempore Jesum, a primoribus Juda^orum reprobatum, Deo
autem carissimum, pro Messifl agnovistis, eumque coluistis, ab eo
tempore ipsi quoque Deo estis cari ; estis pars societatis selectissi-
morum hominum, Deum secundum praecepta Christi colentium."
The words (he continues) designate the dignity and excellence of
Christians. Compare ver. 9. and Ps. 118, 22. Is. 8, 14. 38, 16.
Matt. 21, 42. Eph. 2, 20. By the dvBpwirwv, men, are meant the
Jews, particularly those of the Sanhedrim, who rejected Jesus,
though declared by God himself the Messiah, flapa he Qew eKXeKrbv,
" in the sight of God most excellent." II. 0. is a forensic metaphor.
The irpoaepxeaBai irpbs rbv Kpiarbv, come unto Christ, who is here
improprie called a living stone, is nothing more than believing in
and professing his religion. Then as Christ is compared with a
stone, so are Christians compared with the living stones of which
the Temple was built, i. e. a society acknowledging Jesus for the
Messiah. Kat aiirol — irvevpariKosj " Ye also are a part of the Temple, alle
gorically so called ; are members of that Church and society of
which Christ is the head and Lord. By the oTkos irvevpariKos is meant
the universal Church, all Christians throughout the world. Not
only (it is. said) are Christians a part of this temple,, but priests of it

652 1 peter, chap. ii.
themselves, i. e. as acceptable to God as those chosen priests of the
Old Testament. TivevpariKas Bvaias, i. e. sacrifices offered from
the heart (of which the antient ones were but types and shadows),
and consisting of prayers and good works of every kind. (Rosenm.)
See more in Pott, or in Whitby and Mackn., or the extracts in
Slade. I would observe that there is a very similar expression to
the irapd be Gew eKXeKrbv, kvrlpov, in the Carmina Sjbillina Edit.
Gallaei. ckXcktov 7rapa irarpl Qew Kai ripiov elvai, evidently an imi
tation, probably from interpolation ; although I suspect that many
of those Carmina are fabrications of the Monks of the middle ages.
With the irvevpartKas Bvaias I would compare Heb. 13, 16. roiav-
rais Bva'iais evapere'irai b Qebs. Ps. 51, If. and Aristid. 2, 278 b.
Kai (vop'tietv) aifre Bvaiav ovrw Xapirpdv, prjre airovhds Kexapta-
pkvas, wv oi>x rjhtov dv elvai rois Beo'is, »} ei rrjv yvwpvv ck rwv bv-
varwv ws jieXriarriv irapexolpeBa. A passage, supplying one among
the many proofs that the publication of the Gospel raised the tone
of morals among the philosophical and didactic writers of the Hea
thens, most of whom, there is no doubt, read and profited by the
Scriptures ; though very few, if any, vouchsafe to make the slightest
allusion to them : a disingenuousness worthy of such a cause as
they vainly endeavoured to prop up, by imparting to a false, sen
sual, and worn-out religion, those spiritualities which were peculiar
to the Gospel of truth.
6. Returning to the subject of ver. 4., the Apostle
shows that, in a passage of the Old Testament, Christ
is compared with a corner-stone, and those who fly to
this stone are declared blessed. (Pott.)
6. Sio'ti Kai irepteyei, for irepieyerai : an hypallage fre
quent in other verbs. Rosenm. compares Joseph.
Ant. 11, 4, 7- where Darius is said to have sent an
epistle to his Prefects, with the addition |3ouAopti yi-
veo-QaJ 7rdvTa, KaQcoy ev aurjj irepieyei. See Raphel,
Krebs, and Kypke. In Acts 8, 32. we have Tj'7repio^Tj
TTjy ypa^Tjy. The citation which follows is from Is.
18, 16. ; but it does not exactly correspond either
with the Hebrew or the Sept., at least as we now
have it. On the connection of the passage as it
stands, Commentators exceedingly differ. See Pole,
Wolf, at Pott. The passage is doubtless accommo
dated by the Apostle. Rosenm. observes, that ac
cording to the primary sense there is promised that
defence and security which Jerusalem would afford
to its inhabitants, and all who took refuge there from
Sennacherib. Thus Sion signifies Jerusalem ; and

1 peter, chap. ii. 653
the stone is a symbol of security. But in a sublimer
sense, the words hold good of Christ, to whom all
should take refuge who desire eternal salvation.
Then Sion is the Jewish nation, from which Christ
descended ; and the corner-stone is Christ.
7, 8. ufj.1v ouv tj' Tipj Toiy TierTeuouenv, " That stone
in respect of you has a price," i. e. you know its
price, while you know that Jesus is Lord and Mes
siah. 'H Tip. Abstract for concrete evTipy ; allud
ing to what preceded. 'AirelQouo-i Se — o-KavSaAou.
AlBov is. for Ai'Qoy; a construction found in Matt. 21,
52. and 1 Cor. 10, 16. : or there may be an ellipsis
of quod attinet ad. See the note on Matt. 21, 42.
Now this, it is said, is made the corner-stone, on
which any one may easily stumble : for although a
corner-stone is placed in order to sustain the walls
of an edifice, yet careless passers by may stumble
upon it, to their injury ; as the Jews had done, in
stumbling at the humble birth and lowly estate
of Jesus. Oj irpocrKOTrTourri rw Ao'yep, direiQouvres,
" those who stumble upon are those who disbelieve
the doctrine, rejecting both Jesus and his doctrine."
Ely o Kai irebryrav, " unto which (disbelief) they were
destined." A phrase derived from the usage of
common life, by which things that happen by the
permission of God, are referred to him, as the doer
and effecter. (Rosenm.) See Whitby, Benson,
Carpz., and Pott. I would observe that the ufxlv ouv
rj Tip) ToTy 7rio-Teuouenv may be rendered : " To you,
therefore, who believe, is this preciousness." The
Ttfxrj is for evTipy. Of this sense there is an example
in Plut. Is. § 5. oueiev ydq ourw Tjp AjyuTrrjoiy co'y o'
NeTAoy, where Reiske causelessly conjectures Ti'pov.
And so dTip'a for drtfxov in 1 Cor. 2, 15. With
respect to the eiy o Kai eVeSTjo-av, the above explana
tion of it may (I think) be admitted. At all events,
it is ably rescued from doctrinal perversion by the
Greek Fathers and Commentators. To the Scholiast
cited by Matt, and Slade I add CEcumen. whose ex
position, however, is too long for me to insert.

654 1 PETER, CHAP. II.
9. up?y tie, ye'voy eKAeKTov, j3acri'Aeiov iepareufxa, eflvoy
ayiov. Tevoy eKAeKTov, a beloved people. Taken from
Is. 43, 20., where the term is used of the Israelites.
Now it is yet more applicable to Christians. Bacn-
Aeiov Iepareufxa, " as Priests of the Great King of
Kings." An appellation taken from Exod. 19, 6.
Sept., and applicable to Christians, as worshipping
the true God in a more excellent way than did the
Israelitish Priests of old. "EQvoy dyiov. See supra, 1,
15. Taken from Deut. 7> 6. and 14, 2. Aaoy eiy ire-
piirolrjcnv. Taken from Exod. 19, 5. where the Sept.
have Aaoc 7reoiouo-ioy. But at Malach. 3, 17- they ren
der the same noun iT7JD by eiy ireptirolrjcriv. See tbe
note on Acts 20, 28. "Oirws rds dperas—Qujs, "That
ye should show forth (by words and deeds) the
praises of him who hath called (and drawn) you from
the darkness (of ignorance, sin, and misery,) to the
light (of knowledge, truth, and happiness)." Tdy
dperds, the praises, glories, exalted attributes of God;
Is. 42, 8. (in the Hebr. and Sept.) and 42, 12.. dpeTay
dvayyeAetv. Schleus. also cites Is. 63, f. rds dperds
Kuqlou ev irdfrtv oTy Tjpv avrairotiltiwcn. (To which I
add Thucyd. 2, 40. ttjv dperrjv dirotiwcrwv, i. e. euvoiav,
ydqiv. Other examples from Josephus and the
Classical writers may be seen in Krebs. Ed.) Now
if it was the duty of the Priests to celebrate the
praises of the great God, how much more ought
Christians, whose dignity is greater than that of
those Priests. See 4, 11. @aup*o-Tov, admirable,
worthy of all admiration. (Rosenm.) See Doddr.
10. 01 7roTe ou Aaoy, vuv tie Aaoy Oeou, " Who for
merly were not a people of God, but now are so ; who
were not (formerly) received into favour and made
a people of God, but now have been made so." The
words are taken from Hos. 2, 25., but accommodated
(as the best Commentators say ; see Pott, Rosenm.,
and Doddr.) to the Gentile Christians. Compare 9,
25. where see the note. They are, however, appli
cable to Jewish as well as Gentile converts. The
application is obvious. See Benson, Pott, and Ro-
senm., or Slade.

1 PETER, CHAP. II. 655
11. The Apostle now presses on them another
admonition, namely, to abstain from lasciviousness,
that so they might remove the suspicion of immo
rality which the Heathens entertained respecting
them. (Pott.)
The irdpoiKoi are those who reside out of their
country ; the irapeirltirjfxot, those who are staying, or
sojourning, out of it. Others explain the irdpoiKoi,
private guests, as opposed to fevoi, public ones.
Slade thinks it appears from the next verse, and from
the whole tenour of the Epistle, that the Apostle
intends a primary reference to the state of dispersion
in which his brethren then were ; it being especially
incumbent on them to be circumspect in their con
duct, for the honour and recommendation of their
religion in a foreign land. But that makes a very
frigid reason for their abstaining, &c. ; and Mr.
Slade took an incorrect view of the reasoning of
Grot., from whom he adduces an extract. That Com
mentator, and from him Pott and Rosenm. steer a
middle course between the interpretation of Slade
and the common one, by which the Apostle is sup
posed to speak of life as a pilgrimage. The Apostle
(they say) reminds them of their situation as irdpoiKoi
and irapeir Itir) fxot in a foreign country, and also of
their like situation in this world, as compared with
the next ; and then in the next verse takes occasion,
from their situation as Christian strangers in
Heathen countries, to press on them the duty of
adorning the doctrine of God our Saviour in all
things. Here Loesn. compares Philo 5, 18 d. To
which I add Eephantes ap. Stob. Serm. 323, 49. iir)
tie yrjs dirwKurfxevov yftjfxa. Cic. de Senect. memine*
rimus nos venire in hanc vitam tanquam in hospitium,
non tanquam in domum. Natura enim hie commo-
randi diversorium, non habitandi locum nobis dedit
Hebr. 11, 13. co'y fe'voi Ka) iraqeiritirjfxoi.
11. aTreyeo-Qat rwv crapKiKwv eViSupeov. These are
the iirtftufxiat crapKos at Gal. 5, 26., denoting not
only lasciviousness, but sensuality of every kind. The

656 1 PETER, CHAP. II.
airivey crrpareuovrat Kara rrjs ^u^Tjy assigns the reason
why, namely, since these militate against and are re
pugnant to the welfare of their souls. Here Pott
rightly recognises a military metaphor, by which
lusts are considered as the enemies of the mind. And
he compares Marc. Anton. 2, 17- 0 tie 0/oy jro'Aepy.
He and most recent Commentators take the ^uyrjs
to mean mind and reason ; which however yields a
cold and frigid sense, not at all suitable to the Apos
tle ; though it be true that the indulgence of these
lusts is contrary to reason, and the happiness of man
in this world : in which view Wets, adduces several
Classical citations.
12. rr)v dvacrrpofyrjv upov ev Toiy — KaATjv.
See the note on James 3, 13. 'Ev ro~ts eBveatv, "in the sight of
the Heathens, who are close observers and severe censors of your
actions." "Iva kv o> KaraXaXovatv — kirtaKoirfjs. The kv to,, like the
Hebr. 1tt>«l, signifies inasmuch as, whereas. See Wets. KaraXaX.,
" they calumniate." I would point: eK rwv koXwv epywv, kiroirrev-
aavres ho£,dawai: for at kiroirr. must be understood, not (as Rosenm.
supposes) vpas, but av-d, i. e. ro icaXa epya ; as is clear from a
kindred passage at 3, 2. kiroirrevaavres rijv dyvfjv dvaarpotpijv vpwv.
'Eiroirrevw signifies to closely inspect ; so that kiroirreiaavres is for
edv kiroirrevawai, i. e. upon close inspection, and severe scrutiny.
By this means (it is said) they may be led to glorify God, by which,
(I agree with Beza, Calvin, and Rosenm.,) is meant give giory and
praise to, and conceive highly of that God and religion whereof
they before thought and spoke evil of. For bo£,d$,eiv is, as Rosenm.
observes, used of divine worship of every kind. It is strange none
of the Commentators should have cited a kindred passage in 1 Cor.
14, 25. where, after a similar dissipation of Heathen prejudices, it
is added : cat ovrw, ireawv kirl irpbawirov, irpoaKvvnaet rw Qew, drray-
yeXXwv on b Bebs ovrws kv vpiv kan. Now in this passage the
irpoaKw. expresses that first and faint kind of worship which suc
ceeds to some conviction of the truth.
As to the ripepq. kirtaKoirrjs, of this phrase, the sense is much
controverted. See Pole's Synopsis ; and Benson or Slade. Some
understand by it the day of judgment. But, as Benson says,
it plainly denotes something in this life. Others, as Whitby
and Mackn., take it of the time of persecution. Schleus. Grot.,
Benson, and Jaspis, of the infliction of divine punishment. (See
more in Grot, and Benson). But that does not suit the ho£,ag.
The two best founded interpretations seem to be, 1. that of Wolf,
Hamm., Raphel, Carpz,, Slade, &c, who take it to allude to perse
cution (see the details in Slade) ; 2, that of Pise, Calv., Menoch,
Est., Ger., Beza, Doddr., Pott, and Rosenm., who interpret :
" when God shall mercifully visit them with a conviction of the
truth and blessings of the Gospel." The very same expression

1 PETER, CHAP. II. 657
occurs, and in the same sense, at Luke 1, 66, 78. 7, 16, 19, 44. Act*
15, 14. Now this is surely cjuite agreeable to the context 5 nor is it
(I think) open to any serious objections ; for such 1 cannot consider
those of Benson and Slade.
13, 14. The Apostle now proceeds to illustrate the
general precept of ver. 11 and 12. by the particular
duties to be observed among the Heathens both by
Jewish and Gentile Christians. (Pott.)
13. uVoTayTjTe. A passive in an hithpahel, or reci
procal, sense, " subject yourselves." Udo-r) dvSpeo-
7rivyj KTicrei, " to every institution or ordinance of
man," i. e. every political institution. A sort of He
braism, Rosenm. observes, from fcTQ, ordinare, Sir.
38, 12. And so the Latin creare magistratum. The
dv9p. signifies that which is constituted by men, by
which is meant government, or those by whom it is
administered, as kings, governors, and magistrates in
general ; for, in a popular sense, the kt'io-is will apply
to all. Now on this interpretation the antients and
nearly all the moderns are agreed. Yet Pott objects
that this sense of kt lens is devoid of authority. And
he would take 7rdo-«j dv9g. kt. to mean "all men."
But this is liable to far more serious objections.
Compare similar admonitions in Rom. 13, 1. and
Tit. 3, 1. . m , .
13. Sid tov Ko'piov, " out of regard to the injunc
tion of the Lord," (at Matt. 22, 21. ; see also Matt.
17,27.) This had probably been given in Peter's hear
ing ; but if not, it could not fail to come to his know-
lege. Bao-jAeuy is, by the usage of the Greek and
Hebr. (So Q"070), used to denote the Imperator
Romanus, because he enjoyed that absolute power
which centered in the |3acriAeuy and *"pfi. 'Tirepi-
yovri, Sovereign Lord. By the rjyefx. are denoted
provincial governors of every class, chiefly the
Legati Caesaris, or the Proconsuls. See. more in Pott
and Rosenm., or the works on Roman Antiquities.
Aj' auVou irefxirofxevots, " sent out by him (i. e. Caesar)
and deputed to govern." This, Rosenm. observes,
is mentioned, that in case of civil commotion they
vol. viii. 2 u

658 1 PETER, CHAP. II.
may know to whom obedience is primarily due."
The words eiy eVSiKijeriv pv KaKoiroiwv, eiraivov 8e dyaSo-
7Toicov advert to the only legitimate end and purpose of
all regular government, (see Rom. 13, 3 and 4.) ;
though there have been in all ages exceptions. So,
in an interesting citation from Ulpian adduced (from
Lardner) by Benson, government is defined to be the
power of punishing evil doers, facinorosos homines.
Now if any governors fail in their bounden duty, by
not punishing evil doers, or by evil treating those
that do well, they must answer for the crime in ano
ther world, and meet the consequences even in this.
15. on otVcoy eo~Ti ro QeArtfj.a rou &eou, dyaSoiroioCvras
Cptfxouv ttjv tcov d0poveov dvBpcairwv dyveoeriav. 'Ayaflo-
7roie?v often signifies to confer'benefits ; here it simply
denotes well doing. *I>ipuv, to reduce to silence, i. e.
to leave them nothing to object. A frequent signi-
cation in the New Testament. See Schleus. Lex. or
Wahl. ' Ayvwo-lav, i. e. objection arising from igno
rance or prejudice. 'Acppovwv, foolish, without know
ledge of the religion they revile.
16. co'y eAeo'Sepoi — ©eou. 'EAeuQ. free, viz. from
vices; as Joh. 8, 33 and 36. Rom. 6, 18 and 22.
The Christians, too, were free from the yoke of the
Mosaic Law, and from the necessity of worshipping
the gods of the Gentiles. But the Jews affected
politicalhberty ; saying that God was their only King:
whence St. Peter adds : Kai pj co'y iirtKaAUfxfj.a eyovres
rrjs KaKi'ay rr]v eAeufiepi'av, "not making use of your
Christian liberty as a cloak for evil (i. e. sedition), as
some Jewish Christians did, who expecting a politi
cal kingdom, visible on the earth, were apt to suppose
Christians to be free from all public laws, Kupibrijra
dfleTouvTey, as says Jude (Rosenm. from Benson).
'E7riKaAup/.a, cloak, pretext to shroud secret and evil
designs. '£2y SouAoi tou Qeou, " as bound to the ob
servance of the divine laws ;" and thence subject to
those whom God orders us to serve. For it is the
will of God that there should be magistrates whom
we may obey.

1 PETER, CHAP. II. 659
17- wdvTay TipVaTe, " Honour all," i. e. to whom
honour is due ; as Rom. 13, 7. A gewerat' injunction,
afterwards explained by its species. Ttjv d&eA<po'TT}Ta
dya^aTe, " love the Christian fraternity." Abstract
for concrete. (Rosenm.) Tov ©eov <po0e?o-6e. This
term in Scripture unites the kindred notions of
reverence and obedience. It is also included in
rttxare. Pott, here cites Soph. Aj. 653. and Arta-
banus ap. Plut. in Themistocl. p. 125. 'Hpv tie ttqaawv
vopov Kaj KaAcov o'vtcov, KaAAierToy ouToy ecrrr rb rtfxdv
jBaenAea, Ka) irqocrKuvelv eiKo'va ©eou, tou Ta iravra erco-
£ovToy. 18. oj oiKeYai, uiroracrcrbfxevoi — ctkoaioIs. Now since
the conduct of Christian servants or slaves would be
likely to influence the opinions of their superiors
respecting Christianity, it therefore became a matter
of importance ; and hence the injunctions of St.
Peter and St. Paul.
The article oi stands for the pronoun JpTy; as
often in St. Paul's Epistles. The o'tKerat are supposed
to be the domestic slaves. But the term might
include freedmen acting in the capacity of domes
tics. At uirorao-o-ofxevoi must be understood eerTe.
'Evs-avTi <po'3cp, " with all reverence and submission."
Ildy expresses the highest degree of any thing. S/«r
AioTy, literally crooked, and, in a metaphorical sense,
awkward, perverse, morose, yaAeirots, Suo-KoAoiy.
19- touto yap %dois, " for aurb ydp ydpis, scil. eerTi,"
says Pott, who also observes that the words admit of
various senses ; but he finally acquiesces in the fol
lowing: " For this is acceptable (to God), and con
ciliates his favour." A sense required by the 7ro?ov
ydp KAe'oy at ver. 20., and on which both the antients
and the best moderns are agreed. Here ©ecp must
be understood, which is expressed in some MSS. (by
a gloss) ; literally, " for this is a favour laid up with
God, and will be rewarded by him. The Sid o-weltir,o-iv'
Rosenm. explains, " from his consciousness of what
he owes to God." Pott takes it to mean the mens'
conscia Numinis. The former interpretation seems
2u 2

660 1 PETER, CHAP. II.
preferable ; but the expression may be explained
with Schleus., " ob religionem quam Deus postulat."
(So Rom. 13, 5. aAAa Kai Did ttjv cruveiOTjcnv,) " from a
principle of religion, to do the will of God, and dis
charge that duty." And so Theodoret. AuVay is for
rd Auirtjod, grievances ; as Gen. 3, 16.
20. 7ro?ov ydp kaIos — uVopveiTe, " For what praise
is it, if ye be roughly treated for your faults, ye
bear it patiently?" KoAa($>i'£eo-0ai may denote the va-
ous modes both by words and actions, by which
slaves were chastised for ill conduct. 'AyaQoTroTeiv
must denote " discharging your duty." Kai vrdo--
yovres, "and yet suffer ill treatment." At the former
uirofxevelre must be understood KOAacplgeo-Qat, at the
latter irdo-^nv, both taken from the context. Pott
adduces Senec. de benef. 4, 11.
21 — 23. The Apostle now supplies them with a
strong motive to this obedience, appealing to the
example of Christ, for their imitation, who bore
keener contumelies, and more grievous sufferings with
unshaken constancy. (Pott.)
21. eiy touto ydp eKAij^re, "For to this purpose,
and on this condition, ye wrere made Christians, that
ye should follow the footsteps of Christ, and bear all
trials for conscience sake. "Oti Kai Xpio-ToyeVaSev —
aurou, " Christ suffered for your sake, and for your
salvation, not for his own advantage." 'Tiroypafj.fxbs
signifies properly a faint chalked outline for a painter
to fill up, or a slight model for an architect to, go
hy : but it denotes, in a general way, an exemplar, a
copy. The word is adduced from Polycarp and
Clem. Rom. by Schleus. Lex. Of these passages the
former is an imitation of the present one.
22. bs dfxaprlav ouk iiroli)0-ev — auVou. These words
(which are from Is. 53, 9.) simply signify, " who
sinned neither in word nor deed, who suffered with
out having committed any crime."
23. oy Aoitiopoufxevos — SiKa/coy. See Matt. 26, 63 and
68. 27, 12, 29 and 39. seq. Ildo-^eov ouk TjVei'Aei,
« when suffering ignominy, stripes, nay crucifixion,

1 PETER, CHAP. II. 661
uttered not a minatory or objurgatory expression."
'AvrtAoitiopew is a rare word. At irapatiltiou there is an
ellipsis, which most antients and moderns supply by
Kpienv, or ttjv diTi'av auVou. See Benson. Others, as
Beza, Bos, and Pott, understand e'auTov. And this
they might have supported from the words, " Father,
into thy hands I commit my spirit." The sense is
much the same.
24. oy Tay dpeoTi'ay — £uAov, 'Afxaprla stands for
the punishment of sin ; as Joh. 9, 41. 15, 22 & 24.
Acts 22, 16. 'Ava<$>epeiv is a stronger term for cpepetv.
'Ettj to guAov, " at," or " on, the cross." No passage
can more emphatically declare the glorious doctrine
of the atonement (the key-stone of the Gospel) than
the present, on which I can only refer the reader to
the admirable note of Whitby.
"Iva TaTy djxaprlats diroyevbfxevot, rj) tiiKaiocruvt) £rjo~w-
fxev, " that we being freed from the dominion of sin,
might live unto righteousness," i. e. perpetually ex
ercise ourselves therein. So Rosenm., from Beza
and Schmid. But it is far better, with the antients
and, of the moderns, Wolf, Raphel, &c. and recently
Pott and Slade, to take d7roy. in the sense die (by an
euphemism), which is frequent in Herodotus. See
examples in Raphel, Krebs, and Wets. This is also
confirmed by Rom. 6, 2 & 10. diroSvrjo-Ketv rf\ dfxaprla.
and 6, 11. veKpoi elvai rf, dfxaprla, i. e. wholly abstain
from sin. Ou tco fxwAwiri aurou IdSrjre, " by whose
stripes and miseries your wounds are healed," i. e.
ye obtain salvation. Taken from Is. 53, 6. Mco'Ao^
properly signifies a pinch, and the bruise and smart
resulting. 25. tjtc ydp eo'y irpofiara irAavwfxeva — ufxwv. From
Is. 53, 6. The sense is: "For ye were as stray
sheep, without pasture, exposed to peril, and with
out protection." A fine image of complete misery,
and utter destitution. The comparison of disciples
with sheep is frequent. See Pott's examples. Clas
sical passages in illustration of the propensity of
sheep to wander are very numerous. See the Phi-

662 1 PETER, CHAP. II. III.
lologists. 'E7reo-Tpdc^TjTe, "ye are returned." 'En-i'-
a-Koirov rwv ^iuywv ufxwv. " Now the eVio-K. rwv ¦tyuywv
(annotates Rosenm.) takes care of the souls, as the
shepherd does of the sheep." The KaJ is explicative.
Here there is a mixture of the image and the thing
compared : and iirio-K. is added, to explain how
Christ is our shepherd. On this passage see the note
of Mackn. or Slade.

CHAP. III.
Ver. 1, 2. From hence to ver. 7- follow the duties
of wives to husbands, and husbands to wives.
1. aiyuvaTKey, oVoTacro-o'pvai. Here again we have the
participle for the verb, and the article for the pronoun.
In the icjj'oiy there is an Hebrew pleonasm. See 1 Thess.
2, 14. and Eph. 5, 22. Benson, however, thinks it
has some force. By the subjection here enjoined is
meant such as is agreeable to the customs and Jaws
in force in any country. Yet the term never autho
rises more than ready and willing obedience, not
slavish subjection. In which view Rosenm. cites
Joseph. Ant. 1, 49, 8. (of the maidens of Leah and
Rachel) SouAai pv ou'Sapoy, uTrorerayfxevai tie. On
the inferiority of the female sex Joseph, adv. Ap. 2.
(cited by Pott) shows that the Mosaic law speaks
decidedly. Ava<rrpoc|>TJy, scil. KaATjy, " virtuous con
duct." "Aveu Ao'you, " without (further) proof, argu
ment, or exhortation." For such fruits of the Gos
pel supply a tacit, but powerful proof of its benefi
cial tendency, and a popular argument for its truth.
And (as Benson remarks) indeed in all times and
places, the way to recommend religion is not so
much to talk of it, as to live according to one's pro
fession. See the whole note. KepSr^jj'ereovTai, " may
be gained, or won over." So Matt. 18, 15. eKegSvjcray
tov d8eA<J3o'v erou* and 1 Cor. 9, 19- Of course, it is
nearly equivalent to o-cugeiv, "put in the way of sal-

1 PETE a, CHAP. III. 663
vation." That Christian wives were often such, we
find even from Liban. (cited by Grot.) : " Proh,
quales feminas habent Christiani !"
2. eVe.7rreueravTey ttjvv ev c{)o'/3co dyvTjv dvacrrpocpi]v ufxwv.
These words are exegetical of the preceding. The
sense is : " when they see your chastity, respectful
obedience, and other virtues." At iv <p0'/3cp some, as
Pott, subaud ©eou.
3. eov ecrrw ouy o e^wQev, ifxirAOKrjsrpiywv, Ka) ire^t-
Qecrews yputrlwv, tj evSu'crecoy Ifxartwv KoVpy. Compare
a kindred passage at 1 Tim. 2, 9- 'Efj.irA.rplywv, i. e.
the curling, plaiting, and other ornamental disposi
tion of the hair, like the irAeyfxara, braids, locks, of
the above passage. The rd Koucrla are explained by
Rosenm. of all the ornaments of female attiie; and
he cites from Demosth. : ypuo-la KaXa eyouo-av, Ka)
ifxaria KaAa. And he remarks (after Kypke) that
as ireptQeo-ews is united, the yqurr. must especially
mean head ornaments, all of which, as we find from
Poliux 5, 16. were of gold ; and sometimes the hair
was powdered with gold dust." So Philo 689- (cited
by Pott.) ireptriSevai rbv kArjpov, wcrdvei koo-jxov e^w&ev.
To the above I would add, that these head orna
ments are only specimens of the kind of KoVpy 6 e£eo-
9ev, which is to be made subservient to the inner
adorning. On the various female ornaments, as combs, bracelets, necklaces,
and a hundred other such ornaments, of which some conception
may be formed from a passage of Isaiah on this subject, and the
various articles dug up at Herculaneum and Pompeii, this is no
place to treat, though I have noted down a vast number of curious
passages. I shall, however, just introduce such as relate to the
ornaments for the hair. Most of my readers will remember the
Virgilian "crines nodantur in aurum;" and "crinem — implicat
aufo." That gold was very antiently worn in the hair we find from
Horn. II. b.S?2. Herod. 1, 82. and Thucyd. 1, 6. ^piio-wi- rerrlywv
kvepaei KpwjovXov dvahovpevoi rwv kv KeifiaXr) rpixwv. Sometimes
in the form of a crown: as we find from Artemid. 2, 9. where see
Reisk. So also Joseph. 626, 30. Kai rr)v KetpaXrjv KeKoapnpevos rrj
avvBkaet rrjs Kopns' and 908, 42. This wearing of gold in the hair
was, however, especially in use among -prostitutes. So Pollux 4,
153. h he biaxpvaos kralpa, iroXvv' e^et rbv Kpvabv kirlrfi Koipn. And
from Tabula sexta Instit. Justinian 10. we find that the lawyers

664 1 PETER, CHAP. III.
wished to confine it to them. The words are as follows : " Aurum
et pietas vestes matronas non gestant, sed tantum meretrices." We
mav, however, suppose that these jurisconsults were not very suc
cessful in their attempts to legislate for the regulatitm of female
attire. I can only refer to a beautiful and true sentiment in Phi-
lostr. Imag. p. S23. where for deibws I conjecture dvbws. And I
must conclude with the following pretty passage in the Praecepta
nuptialia of Naumachius: Mr) av irbre XPVITV ireptpdveo, pnr
kir't heiprjs iroptpvpknv vaKtvBov exols> ri.xXwpbv taairiv. Xpvaos rot
Kovts kari Kai dpyvpos' o't be Kai avrol Xrjes kirl pnypivi iroXv^-ntplbi
BaXdaans' where I would observe the Poet seems to have had in
view Eurip. Hec. 154. irapBevov ec xpvaoipbpov heiprjs.
4. aAA' o Kpuirrbs TTjy Kaotilas dvdtiwiros — 7roAuTeAey.
The o Kpuirrbs rrjs Kaptilas dvhpwiros is the same with
the 6 eo-eo dvhpwiros of St. Paul, Rom. 7, 22., the mind,
heart. At ev dtybdorw must be understood Ko'erpp.
Here internal and mental is put in opposition to ex
ternal ornament; q. d. "Vests easily fade, and wear
out; but the internal ornament is ever during."
(Rosenm.) It is in the words of the Poet,
" A wreath that cannot fade, of flowers that bloom
With most success when all beside decay."
It is well observed too, by Bens., that " a great part
of religion consists in the government of the pas
sions, and regulating the temper of the mind : and
such a dress of the inward man is incorruptible.
Whereas the richest ornaments will wear out and
perish." 4. tou irpaeos koli rjcruylou irveufxaros, " a meek and
quiet disposition." This sense of irveufxa occurs also
in 1 Cor. 4, 21. and Gal. 6, 1. The ©eou is empha
tical, involving an opposition to the preference too
often given to external over internal excellences.
And yet meekness and a quiet spirit (as opposed to
a petulant and pragmatical one) is much lauded in
the Classical writers.
5. ourw ydp irbre Ka) ai dyiai yuvaiKey — iauras. By
the dyiai yuvaiKey are meant the wives of the Patri
archs, of whom we read in holy writ. Ai iAirlgoua-ai
iir) rbv @eov, a periphrasis for "true worshippers of
God."' 'YTOTaero-o'pvoi, " as being also in subjection

1 PETER, CHAP. III. 665
(and were also in subjection), how much more ought
Christian wives?"
6. co'y %dppa uirrJKoutre rw 'AjSpadp Kupiov aurov Ka-
"Koucra, " Thus, for example (coy being for ooreoy),
Sarah was obedient to Abraham, calling him Lord,"
TTN, Gen. 18, 12. Which is noticed in the Rabbi
nical writers. 'Y7raKou'eiv is here used for uVoTaer-
o-ecrflai. Elsn., Wets., and Pott prove from Plut. 2,
252 b. and Aristoph. Ep. 565., that the Greek wives
called their husbands Kuoiouy ; nay, as we find from
Eurip. Med. 223. Hal. 578. and Ach. Tat. 309- ,
<5eo-7r8Tay. And they might have added that the
Roman wives called their husbands dominos, as I
think we may infer from Virg. JEn. 4, 214. Con-
nubia nostra repulit, ac dominum JEneam in regna
recepit ; and 4, 10. Yhrygio servire marito. This ex
treme subjection seems to have been kept up longest
in the East, where customs never change ; but was
early laid aside in the hardy countries of the North ;
for from the Germania of Tacitus it appears that the
situation there of wives differed little from what it
is in civilized countries of Europe at the present
day ; except that the former might be said to have
more open power, the latter more secret influence.
As to the names by which husbands are to be
addressed by their wives, the Apostle's words are
not to be supposed authoritative. Reverence and
obedience are the bounden duty of wives ; and the
expression of this, as being made in terms purely
conventional, may very well vary with manners and
customs of different ages. See the note on Matt. 18,17.
The words dyaBoiroiovadt, Kai pr) tpoflovpevat pnbeplav irrolrjatv,
are somewhat obscure, and have been variously interpreted. By
some, as Gatak., they are understood of voluntary and uncompulr
sory subjection. But this is harsh. See other interpretations
stated and refuted in Bens, and Pott. Some there are (as Doddr.
observes) who think this clause is suggested as an argument to per
suade them to do well, that they would be preserved from those
alarms and terrors which a perverse and rebellious contest with
superior power may bring with it, and which would indeed prove
as injurious to their peace as to their character. Rosenm. explains :
" si recte agetis, nullis perterritae minis," riempe maritorum infide-

666 1 PETER, CHAP. III.
lium, si forte . ad abnegandam fidem religioni datam vos cogere
vellent. I should prefer, with Est. and Calvin, to understand it of
a firmness and intrepidity of character which would be necessary
to support their religious independence, when united to Heathen
husbands. The irroir\atv is well explained by Calvin of that weak
timidity which fosters causeless fear, and is too often found in the
female sex.
7- The Apostle now treats on the duties of hus
bands. Oi dvSpey bfxotws cruvotKOuvres Kara yvwcnv.
'Opi'eoy is for iraAiv or cocrauTcoy. 2uvoiKe?v signifies to
live in wedlock, including all conjugal duties and
offices. To detail the Heathen notions of marriage,
as compared with those of the Gospel, were here out
of place. KaTa yveoerjv, i. e. in a manner suitable to
that superior knowledge (as enlightened by the
Gospel) which they possess over the Pagans. Bens.
and Pott take it for ev yveoVet, " prudently, discreetly,
and indulgently ;" as 2 Cor. 6, 6. And the latter
compares it with other adverbial phrases formed by
KaTa and a substantive.
7. co'y do-Qevecrrepw cKeu'ei tco yuvatKelw dirovefxovres
TipV. JiKeios, like the Heb. >^3, signifies properly " something made
for use, an utensil." Hence it is generally supposed to designate
the wife, as the utensil, or, tool for serving the purposes of the hus
band. And so, they remark, Aristotle calls the wife the bpyavov of
the husband. I cannot, however, help thinking, that as okcvos
simply signifies any thing made, so it may here only mean a creature.
Thus the sense will be, that " woman is the weaker creature." And
so, I find, Benson. In proof of the fact we need not the operose
citations of Wolf, Schoettg., and Wets. With respect to the words
dirovkpovres npnv, they seem meant to further explain the former.
It is plain that the sense oi npr), (as being a very extensive term,)
must be determined by the context and the subject : and the best
Commentators, from Bp. Hall to Slade and Valpy, are agreed that
it must here denote that indulgent care and respect which is shown
to valuable but fragile articles ; as Lib. Mus. : Sicut honor quidam
habitur crystallinis, quia sollicite tractantur ; and honorare uxorem
is used by many Rabbinical writers. See Schoettg. and Wets. And,
besides other examples of dirovkpetv (tribuerej npnv, they cite
Epict. 62. ripwvrai at yvvaiKes viro rwv dvbpwv. But there the
term is used in its proper sense. They might have more aptly cited
Philo 2, 36, 9. (of Abraham with respect to Sarah) bid rr)v npnv
rjv airkvetpe rf] yapkry. Eurip. Troad 735. 3> tptXrar, ov iriptaaa
rtpnOels rkiivov' & Orest. 449. iraib' ayKaXa'tai irepttpkpwv, rtpwv re.
Eurip. Med. 657. (piXovs npqv. And so Rom. 12, 10. ry rtpij

1 PETER, CHAP. III. 667
irpovyovpivovs aXXr/Xovs, where it denotes the duties of benevolence
and courtesy.
It is then added, to further show why they should be thus respect
fully and indulgently treated (and not despotically, as if naturally
inferior and without souls), that they are fellow-heirs with them of
the grace of life and salvation, and destined to the same future feli
city. A further reason is added in els rb pr) kyKoirreaBai rds trpoa-
evxds iipwv (for such appears to be the true reading, instead of the
eKKoirr. of many MSS., Versions, and Fathers), namely, that mutual
disagreements indispose the mind for that heartfelt prayer which
can alone be effectual, and draw clown a blessing from the God of
peace. 'EyKoirretv signifies to cut off any one's course, and conse
quently to hinder, impede it. As to the var. lect. eKKoirr., it only
denotes cutting out, and destroying. Now the former is the only
suitable sense. Many examples are adduced, by Schoettg., of si
milar expressions in the Rabbinical writers ; as : " Num preeces
qusedam abscinduntur ?" There may be (as Doddr. thinks) an al
lusion to social or family prayer, for which such dissensions greatly
unfit Christians.
8. The Apostle now, from hence to ver. 13., gives
some general directions, which concerned all the
Christians ; exhorting them to mutual affection and
concord ; and to a kind treatment of all men, even
of their enemies and persecutors, as the most likely
way to soften them, and to obtain the Divine appro
bation. (Benson.)
To Te'Aoy is usually rendered denique, finally. But
the discourse does not draw to a conclusion. The
context seems to require the version of Erasm.,
Vatab., Zeger, Grot., Bens , Rosenm., and Pott, in
summd, summatim. So the Classical e'v KecpaAalw
Rosenm. refers to Num. 31, 37 — 41., where it is
used to address the Heb. D3D. And he adds that
after the particular duties, as of children, servants,
wives, and husbands, the Apostle subjoins those
which concern all the classes. 'Op'cJ>g.ovey denotes
mutual concord. SupraQeTy, " have a kind of sym
pathy in each other's sorrows ;" as Rom. 12, 5 & 15.
1 Cor. 12, 26. Heb. 10, 33 & 34. 4>iAd8eAc>oi, see
1, 22. and the note there. This denotes benignant
courtesy. Others, indeed, read rairetvo<Pp6ves, which
most Critics prefer. But the common reading, (I
agree with Bens.,) seems the more suitable to the

668 1 PETER, CHAP. HI.
context. Nor do I see in what it is difficult to ac*
count for the diversity.
9. pj a7roejiSovTey KaKov dvr) kukou — KATjgovop'o-TjTe.
See Rom. 12, 17. and the note. And on euAoyouVrey
see Matt. 5, 44. Eiy touto eVATj'STjfe, iva euAoyiav kAtj-
povop'o-TjTe, " For to this end were ye called, that ye
should obtain a blessing, i. e. every sort of felicity ;
therefore it behoves you to wish and pray for bless
ings upon others."
10. 6 ydo SeAeov £cotjv dyairav, Ka) 'itielv Tjpgay dyaQdy
— 8o'Aov. By the last words eiSoVey oti — KATjoovop'o-TjTe
being put in a parenthesis, the connexion here will
be clearer ; for on the words AoiSopi'av dvr) AOitioplas
the Apostle engrafts an exhortation to curb the
tongue (in expressions borrowed from Ps. 34, 13
& 14. Compare the words with the Heb. and Sept.).
Rosenm. would read, with the Syr., 6 ydo QeAeov £cotjv,
Kai dya7reov Itielv, &c. And this is plainer, and more
agreeable to the Sept. : but as there is no authority
for it, it seems to be a mere emendation. The
Apostle appears to have blended the two clauses into
one : and we may render : " he that would fain
enjoy life," &c. A sense also (I find) assigned by
Mackn.; and, though I know no authority for it, it
seems to be required by the context ; the words
being exegetical. I3auo-aTco, stop, repress. The pri
mary sense of 7raueo and which often occurs in the
Classical writers. KaKou, reviling. Aoaov, falsehood.
On this passage see an apposite Rabbinical citation
in Rosenm., and the note of Doddr.
11, 12. iKKAtvdrw dirb KaKou — auTTjv. Taken from
Ps. 34., with a change of person. ZTjTTjeraTeo eio*fvTjv,
" strive after peace and concord." AieoKeiv imports
strenuously endeavouring to attain at.
12. otj 01 o<p6aApi Kupj'ou — Kara. The o<p£. sug
gests intent observance and watching over ; and wra
implies readiness to hearken to their petitions. Com
pare Joh. 9, 31. James 5, 16. I would also subjoin
an elegant passage of Herodian, 7, 3, 7. »jv tie ko.) rois

1 PETER, CHAP, III. 669
a)V« Kou<poy ey 8jd@oAay. The irpoo-wirov is intended,
(per anthropopathian), to set forth more strongly the
displeasure of the Lord against evil doers ; since by
this expression anger is denoted. 'Eir), against them,
i.e. for their punishment and destruction j as, in
deed, is added in one MS. and the two Syriac Ver
sions, but from the margin.
13. The Apostle now subjoins some further in
ducements to a virtuous and holy life. (Pott.) Kai
Tiy o KaKwcrwv ufxas, edv rou dyaSou fxtfxijToti ye'vTjerfle ;
" And who (ordinarily) will harm you, if ye be fol
lowers of what is good and right? Few or none.'*
AAA' el Kaj irao-yotre Sid e»iKaJoeruvTjv, pcKaptot, " But
even if ye suffer in the cause of virtue, or of your
religion." (Matt. 5, 10.) This, as Rosenm. observes,
is a reply to an objection, that magistrates would
harm them even for what was good. MaKapioi,
" happy are ye." There seems to be a reference to
the words of our Lord, Matt. 5, 10.
14. rbv tie tyoftov aurwv fxr] cpo$T)5TJTe, fxrjtie rapay^rjre.
These and the words following Kupiov tie rbv &ebv^~
bfxwv are from Is. 8, 12 & 18. <I>o'0oy here is for <po$Tj-
Tgov, terriculamentum ; as Rom. 13, 3. See also
Jude 23. and the examples of Pott, to which I add
Artemid. 3, 66. p. 301. Athen. 316 e. Liban. Or.
Parent. 9, 106. fin.
15. Kupiov tie rbv ®eov dyidcraTe ev Taiy Kaptilais ufxujv,
" Dominum Deum sancte colite." 'Ev Taiy KapSidjy
Rosenm. renders, animo candido, sincero. But this
is too feeble. It rather means (according to the
antients and most moderns), to themselves, in their
secret retirements, and for their private comfort
under all circumstances, whether prosperous or ad
verse. To this the Apostle adds : eTojpi tie (scil.
eo-Te) irpbs diroAoylav, where Rosenm. supplies " reli-
gionis vestrae." But that is not necessary ; since (as
Pott observes) a-goy diroKoylav is put for eiy to Souvai
Ao'yov. If there were any ellipsis, I would supply TTjy
e'Aa;j8oy, f*om eA7rj'8oy just after, which Rosenm. in-

670 1 PETER, chap. hi.
terprets religion ; referring to Acts 26, 7. But in
both cases it is a needless refinement.
Now the reply is directed to be made fxerd irpau-
ttj Toy Kaj <po'|3ou, " so that ye do it meekly and re
spectfully, not in an insulting, contemptuous, dog
matical spirit."
16. cruvei'ciTjeriv eyovres dyaQrjv, " Taking care to
have a good conscience." "Iva ev w — KaK07roicov, " so
that in that whereof they speak against you, as evil
doers, they who thus calumniate your virtues and
Christian behaviour may be ashamed." Compare a
kindred passage at 2, 12.
17, 18. Kpeirrov ydp dyaoWoiouvray — KaKoiroiouvras.
The Apostle here, by a tacit prolepsis, comforts the
Christians under the injuries of the profane, by an
argument derived from the will of God and the ex
ample of Christ. KpeirTov, preferable. The sense
may be thus expressed : " He who suffers for crimes
can expect no recompense; but he who suffers for
God may look forward to a great one with confi
dence." 'Oti Ka) XgicrToy dira£ irepl dfxaprtwv eiraQe,
q. d. " If Christ suffered for us who were then evil,
how much more should we be prepared to die, or
suffer tribulation, for the glory of Christ and the
edification of Christians." "Iva Tj'pZy irpoo-aydy-t) rw
0ecp, " that he might reconcile us unto God, and
make us acceptable worshippers." For as irpoo-ip-
yeo-Qat ®ew signifies to worship God, so wpoerdyeiv
signifies to render any one fit to worship him [li
terally, " to introduce any one to the throne of
God ;" a metaphor taken from Courts. Edit.] With
respect to trapK) and irveufxart, they are variously in
terpreted. The latter term sometimes denotes soul :
but erdp| often signifies the human nature ; and then
the irveufxa will be the divine spirit, the divine nature
of Christ. Accordingly, some explain: " he was
put to death in respect to the body, but preserved
alive in respect to the soul ;" the term gwoiroielv
(they observe) often signifying not only vivificare^

1 PETER, CHAP. III. 671
but also, like the Heb. nr1!"!!!, in vitd conservare.
Others : " he died in respect to his human nature,
but was recalled to life by his divine spirit," i. e. by
the divine energy that was in him. " Now erdg£
(say they) very frequently denotes humility, huma
nity. Then irveufxa denotes majesty, and, as the
subject is of Christ, the divine essence of Christ.
Thus Trveufxa aieo'viov is ascribed to Christ, Heb. 9, 14.,
as well as, ch. 7> 16., Su'vapy $wrjs aKaraAurou." But
the context seems to require ttjv crdpKa to be inter
preted body; and to irveufxa, animum; with this
sense : " Christ, in respect to the body, was, indeed,
put to death, but in respect to the mind he was
preserved alive." (Rosenm.) And so Michaelis and
Bp. Middleton : " carnally dead, but alive spiri
tually ;" which is supported by most of the antient
versions. See also Bp. Horsley's Serm. 30. And
this appears, upon the whole, to be the true sense :
though several objections are made by Mr. Slade on
the score of want of authority," &c.
19, 20. ev eo Ka) rois iv cpuAaxji irveufxatn iropeudeis
eKTjpufev. . This passage is thought to present great difficulties, which the
Commentators attempt, in various ways, to remove. Some resort
to critical conjecture, which merits no attention, or (as Lord Bar-
rington) to an almost equally precarious mode of interpretation, on
which no dependance can be placed ; as when Beza, Elsn., and
Mackn. suppose that the words kv <j>vXaKrj irvevpaat do not mean
that the spirits were in prison at the time when Clirist preached to
them ; but th.at.he preached by his spirit to the antediluvians, who
are now (i. e. in the age of Peter) in prison. And Beza and Bens.
think that the Apostle proposes this example to their brethren, to
deter them from being corrupted by those around them. The latter
explains the expression, " the custody of death," or " the state of
the dead." Which may possibly be the sense ; and it is preferable
to that assigned by Hamm., Wliitby, Wells, &c, who understand it,
figuratively, of the being in bondage to sin, Is. 4-2, 7. 49, 9. 61,
1 & 2. But both the foregoing interrelations are liable to many
objections, some of which have been well stated by Mr. Slade, who
also justly excepts to the interpreting irvevp. persons, or men. Very
harsh and far-fetched is the exposition of Pott, which is detailed by
Rosenm., and highly censurable is the remark : " Petrus Christum
apud inferos tanquam Knpvaaovra sibi fingil," because, forsooth, it
had been the custom of the wise so to do,' in compliance with the su
perstition of the vulgar, that great men, after death, pursue the sam*

672 1 PETER, CHAP. III.
plans and purposes as when on earth ; as, for instance, Hercules,
Agamemnon, Achilles, &c. This is surely in the worst spirit of the
New School ; and the arrogance is only equalled by the folly of it.
To me no interpretation seems at all natural, or to carry with it
the stamp of truth, but the common one, namely, that Christ Went
and preached (or rather, proclaimed his kingdom) to the antedilu
vians in Hades. And this is supported by the united authority of
the antients and the soundest of our modern Commentators. (See
CEcumen., Cyril, and Schol. Matth.) Even Rosenm. acknowledges :
u Videtur Petrus docere, Christum etiam post mortem corporis,
quoad animum a corpore separatum, et in dbnv delatum,continuasse
negotium docendi et religionem tradendi, in quo peragendo vitam
suam in his terris consumserat." The words certainly involve no
difficulty ; and the plain and natural sense is not to be rejected
because it contains matter of wonder, or what is little accountable,
to us vvith our present faculties. Man (as Mr. Slade says), on this
point, is not an adequate judge ; the subject lies entirely beyond the
reach of his knowledge : and we may apply to this case the remark
able words of St. Paul, ro pwpbv rov Qeov awtywrepov rwv dvBpwirwv
kan, 1 Cor. 1, 25. He also cites some excellent remarks from Bp.
Horsley, Serm. 20., the whole of which deserves attentive perusal.
See also Bp. Pearson on the Creed, p. 228. In the words following
direiBljaaai irbre — vbaros there is no difficulty, if for a7ra£ k^ehkxero
we read dire^ehexero, with many MSS. of different recensions. The
common reading is justly supposed to have been a mere conjecture
of Erasmus. 'AireKbkxeaBai denotes long and patient waiting. 'H
rov Qeov paKpoBvpta, for 6 Qebs paKpoBvpwv. Els r)v is said to be
for kv rj. But it is a frequent phrase. The sense is: " inta which
a few (i. e. eight) persons (embarking) were saved through the
nater." The Sia, Rosenm. says, is for ev. But we may compare
the expression awOnaerat bid irvpbs at 1 Cor. 3, 15.
21, 22. co Kai rjfxas dvr'nuirov, &c. " The antetype
£0 which ark (namely, what corresponds to, and was
figured by it, i. e. by the preservation in it of Noah
and his family) doth now save us, as the ark did them
(I mean), baptism, which, it must be remembered,
is not merely the putting away the filth of the flesh
(by material water), but the answer of a good con
science towards God. For eJ some read 0, i. e. the
water : which, in the end, produces the same sense ;
but less regularly. 'E7reeco'TTjpe, Rosenm. observes,
signifies, properly, an interrogation, and then an en
gagement resulting from it, a stipulation, promise.
'^Nowin baptism (continues he) the minister used
to put the interrogation : dirordcro-f) rip SaTava; To
which the candidate answered, dTroTaercropti. Again

1 PETER, CHAP. III. IV. 673
he interrogated : eruvTderery; tcS Xpio-Tcp. Ans. : <ruv-
rdo-o-ofxai. By o-oveiSTjo-iy is meant what we are " con
scious of," our internal perceptions andfeelings. The
ejreeeoTTjpt eruveiSTj'erecoy dyaflTjy eiy ©eov will therefore
be the e. o\, &c. ©ecp 7roiTjfiev, the promise made to
God that we will live righteously and holily, that
we may have a conscience void of offence towards
God. This Tertullian calls the sponsio salutis. Ai
dvatrrdtrews Ttjo-ou Xgjerrou. This must be referred to
ereo'^ej. The sense is : " Baptism, and sincere pro
fession of religion conjoined with it, preserves us
from perdition, and procures us a hope of eternal
felicity, because of the resurrection of Jesus Christ ;
for from thence we also conceive a hope of our own
resurrection." (Rosenm.) See the note of Carpzov,
and also Whitby, Benson, and Mackn., or the ex
tracts in Slade. With the eruveiS. dyaL I would com
pare Herodian 6, 3, 9. TTjy dyafi^y truveltirjo-ews rb
Qappa'Aeov. The remaining words oy e'o-Tiv — Suvdpeov are suffi
ciently plain. On tie^ia rou ©eou see the note ou
Rom 8, 34. And on igoutnwv Ka) tiuvdfxewv see the
note on Eph. 1, 21. chap. iv.
This Chapter consists of two parts. In the first
(ver. 1 — 12.) is contained an exhortation to a holy
life. In the second St. Peter fortifies the Christians
against the persecutions which they were suffering
for religion's sake. (Rosenm.) Having told them,
ch. 3, 17-, &c, that if it was better to suffer for well
doing than for wickedness, and enforced it by the
example of Christ, who suffered death for others, but
is now exalted to glory, he here returns to the same
subject, recommending it to them to imitate Christ
in his holiness as well as his sufferings. And, to
prevent the bad effects of the reproach which was
thrown upon them by their old acquaintance, who
continued in idolatry and vice, he puts them in mind
vol. viii. 2 x

674 1 PETER, CHAP. IV.
of a righteous judgment to come, when they should
be rewarded, and their enemies punished. (Bens.)
Verse 1, 2. Xoicttou ouv — oVAjcracrfle. The evvoia
signifies the feelings, dispositions, &c. ; and the
sense is : " Arm yourselves with the same feelings
for patiently bearing the evils of this life, and the
impending persecutions for religion's sake." "Oti o
7ra9eov ev eragKi, ireiraurai dfxaprlas, " for he who suffers
in the flesh usually ceases to sin, and abstains from
it." See Rom. 6, 7- On the benefits of adversity,
and especially if borne patiently, in promoting piety
(and, as Gray says, " leaving us leisure to be good,)"
not only the sacred writers treat, but also the pro
fane ones. And the experience of every age con'
firms it. See Gray's beautiful Ode to Adversity.
The words following are closely connected ; and
the sense, according to the best Critics, is : " so as
no longer to live conformably to the lusts of men,
but to the will of God." See Carpzov. and Rosenm.
The eiy to signifies ita ut, so as. 'AvQpwir. must be
taken (as koo-[xos often is) to denote men of the world,
ungodly persons. Bicoo-ai QeATjptTi ©eou is well ex
pressed by Doddr. in his celebrated epigram : " I
live to pleasure while I live to thee." See Rom. 6,
10&11.
3. dpKerbs ydp — KarepydcracrQai, " Suffice it for us,
for the time past of our life, to have practised the
things to which the Heathens are prone." The
words following ireiropeufxevaus iv dereAyei'ay are added
exegetically. 'Hpv is for ufxlv, per Koi'veoenv, and to
mitigate the severity of the censure. KaTepydcrao-fiai,
practise, perpetrate ; for the term is mostly used in a
bad sense. IIo»eueo-9ai, like the Heb. "pi"!, denotes ha
bitual action. 'E7ri9up'aiy, lusts. Oivo<pAuyiaiy " beastly
drunkenness ;" since olvo<pAu£ literally denotes one who
vomits up wine, like Polyphemus in Homer's Odys.
On Koipiy see Rom. 13, 13. IIo'Toiy, i. e. eruproen'oiy,
drinking parties, which, even though not extending
to drunkenness, are blameable, as tending to it in
the end. 'ASepVoiy eiSeoAoTpei'aiy, iC abominable ido
latries." Now since the Jews are usually supposed

I PETER, CHAP. IV. 675
to have been, in this age, not chargeable with ido~
latry, many Commentators, as AVhitby and Doddr.,
think the Gentile converts only are here addressed.
But there is no change in the form of address ; and
therefore it seems preferable, with Grot., Hamm.,
Rosenm., and most recent Commentators, to under
stand it, not of idolatry itself (of which Benson
rightly asserts that the Jews, as a body, are no where
Charged either by Christ or the Apostles), but of a
participation in it (or the guilt of it) by imitating
some of the customs at the Gentile idol feasts, or
sometimes partaking of these, or frequenting games
in honour of the Heathen gods ; or, at least, eating
of meats offered to idols ; and, in a general way,
falling into idolatrous manners and heathen morals.
Now, from the close connection of the Jews with
the Greeks and other Heathens, they had, we know,
imbibed many of their opinions, and adopted many
practices which partook of idolatry. Of all which
Josephus and Philo supply abundant evidence. And
of the horrible corruption of Jews, as well as Gen
tiles, no one who has read the histories of that age
can doubt.
4. ev ep |evi£ovTai — (3Aaerc£>TjpuvTey. Mackn. ren
ders the ev ep " on account of your former life." But
this sense seems not well founded. Nor can I ap
prove of the wherein of our common version, which
occasions a pleonasm. Preferable is the sense as
signed by Dind., in respect to which. But perhaps
it is rightly taken by Pott for ev toutco 8e %evl§ovrai
oti, " they wonder at this, namely, that," &c. The
ev w is for u'cp' ou ; as in a passage of Josephus, cited
by Kypke. And so Rosenm, Sevl^ovrai, "they
are amazed, surprised." A signification found in
Joseph., Polyb., Plut., and the Greek Fathers. See
Elsn., Wets,, Krebs., and Kypke. It is, by Rosenm.,
derived from the admiration with which guests and
strangers view houses, public buildings, &c. for the
first time. SuvTpe^o'vTeov,. " rushing eagerly with them
up to the same sink of profligacy and corruption ;"
2x2''

076 1 PETER, CHAP. IV.
for such is, by Wets., Pott, and Rosenm., supposed
to be the sense of dvdyucriv, colluviem. The term
denotes, properly, the act of out-pouring ; and then,
the place of emptying, &c. T^y do-wrias. This de
signates every kind of intemperance and corruption,
literally sottishness. See Wakef. on Eurip. H. F.
967. And it qualifies the dvdyucriv. BAaenprjp in
cludes both bitter railing and every kind of mockery.
Now it is very natural men of this description should
so act ; for, to use the words of a writer from whom
we should little expect such a reflection (Perron.,
cited by Wets.), qui vitiorum omnium inimicus rec
tum iter vita? ccepit inspicere, primum propter morum
differentiam odium habet ; quis enim potest probare
diversa ?
5. o'i dirotiwcroucri Ao'yov tco eVoi'poy eyovrt Kplvat £eov-
Tay Kaj veKpouy, for aAA' d7ro8coer., Pott says. At tco
eVo/poy eyovrt k. must be understood eauTov. The
phrase erolfxws e^eiv signifies " to be prepared, to be
about to do j" as Acts 21, 13. 2 Cor. 12, 14. and the
best writers. It here does not import, as Rosenm.
explains, the having full power, but the fully in
tending ; and is used to show the absolute certainty
of the action. This will not, therefore, prove that
the Apostle was in immediate expectation of the
judgment. After all Benson's refinements, the gwvras must
mean robs ertgwvras, those (then) alive; as the veK
pouy, those already dead. So Rosenm. : " tunc vic-
turos, quam veniet, et prsemortuos," i. e. omnes om-
nino homines. Benson interprets the veKp. figura
tively, i. e. " dead in trespasses and sins." Wets.
explains, " those who have died for the Gospel."
Mackn. understands by the gwvras Kai veKpouy the
Jews and Gentiles.
6. eiy touto ydg Kai veKpoiy euTjyyeAi'o-0Tj, i'va — irveufxari.
The sense of these words is somewhat obscure ; and therefore
the context is so much the more carefully to be attended to. Now
if this be done, I see not how the interpretations of those (as Whitby,
Bens., Doddr.,|&c), who take vck. in a figurative sense, can be to
lerated. Yet understanding it in a physical one (conformably tp
the interpretation of the word adopted in the preceding verse), the

1 PETER, CHAP. IV. 677
perplexing question is, how the Gospel can be said to be preached
to the dead? This, as Wets, observes, is no where asserted in
Scripture. And he might have added, that it is contradictory to the
tenour of Scripture. For it is as certain that the Gospel is not
preached to the dead, as that the dead do not perform any acts of
religion. SoPs. 115, l~. "The dead praisenot thee, O Lord, neither
all they that go down into silence." To obviate this, some, as Slade,
comparing the passage with 3, 19., understand the Apostle to assert
that the Gospel had been preached, or proclaimed, even to the dead
(sal veKpols), that they will be judged by the law of nature for the
things done in the body, and be rewarded, in proportion to their
deserts, by a spiritual life, according to the will and power of God."
But this is too harsh to be admitted. Others, as Jensius, Carpz.,
and Rosenm. would take evrjyyeXiadri to denote the announcing of
good news. Whether this sense can be admitted, I would not ven
ture to say: but be that as it may, veKpovs must (I think) be inter
preted as in the preceding verse ; and it involves the least difficulty
to suppose, with the above mentioned Commentators, as also Wets.
and Jaspis, that it is meant of those who, being Christians, have
died for the profession of the faith. The general sense is thus ex
pressed. by Rosenm. . " Even to those who in these times have suf
fered death, was brought the glad annunciation, that although they
had suffered death in the flesh, yet by the divine omnipotence they
shall be made alive."
The iva is eventual. And KplveaBat aapd is a phrasis prcegnans,
or two phrases condensed into one, for, " be capitally condemned,
and suffer execution in the body." Kara' dvBpwirovs signifies, as
far as concerns, at the hands of men. The Kard is used in confor
mity to the Kara' in Kara' Qeov.
7- From the consideration of the awful event just
adverted to, the Apostle proceeds to exhort them to
the practice of sobriety, and regular constant prayer;
enjoining withal mutual love, hospitality, and a
right use of their spiritual gifts.
7- irdvrwv tie rb TeAoy rjyytKe. The expression TeAoy
wdvreov, is thought to involve some difficulty ; since,
if taken in its natural import, as denoting the end
of the world and the final consummation of all
things, it will show that Peter was informed as to
the period of that awful event. To obviate this,
many, as Schoettg. and Mede, interpret it of the de
struction of Jerusalem. But (as Doddr. observes)
those to whom the Apostle was writing were little
concerned with such an event. (See, however,
Mackn.) Others, as CEcumen., explain TeAoy, the

678 1 PETER, CHAP. IV.
issue of the prophecies concerning that event.
Which is liable to the same objection : and of irdv-
tcov, according to either interpretation, no satisfac
tory account can be given. Rosenm, would supply
dvflpeoVeov, and take the words to express this senti
ment, " The life of all men is short." But that is
so arbitrary a method, and yields a sense so precari
ous and, a prima facie, improbable, that it cannot
be thought of.
Upon the whole, the first interpretation seems
preferable to either of the two others. (See Gi'Ot.,
and Germ.) But there is no reason why we may not
understand the expression (with Doddr. and others,
as at James 5, 9. rj irapouo-'ta tou Kupiou rjyytKe,) of that
particular and personal consummation of all things,
which takes place at the death of every one. See
Bp. Horsley's Serm. 1, 11 & 111. and the note of
Slade. 7- o-cocppovrjo-are ouv ko.) vrj-tyare eiy Tay irpoo-euyds, " be
sober-minded, and watchful in the exercise of
prayer ;" literally, be vigilant for the exercise of
prayer, and to preserve a sober-mindedness of cha
racter. Both necessary to support the life of God
in the soul of man. See 1 Thess. 5, 6 & 8. and the
note there. The above signification of VTjd>eiv is rare :
yet I have noted down the following example. Plut.
adv. Stoic. § 19. vrj$wv irpbs dperr]v outie icrrt.
8. 5rpo irdvrwv tie ttjv eiy iaurobs dydirijv eKTevTj
e^ovrey. Here, as often, the participle is for the
finite verb. Upb irdvrwv, imprimis. See the note
on James 5, 12. "E^eiv dyda-Tjv seems a popular
phrase for irapeyeiv, exercise. 'Eaurous is for dAA»f-
Aouy ; as often. 'Ektcvtj, intensive, fervent . See the
note on 1, 22.
On the interpretation of the words following, on fi aydirr) Ka-
Xv\j/ei irXrjBos dpapnwv, Commentators differ. Some (and especi
ally the Romanists) explain : " charity shall procure us pardon for
a multitude of sins." But (as Doddr. observes) it would be mon
strous to imagine, that acts of liberality to the poor can procure
the pardon of sin, while men continue iu a course of impenitence
and unbelief; for by this the whole Gospel would be subverted.

1 PETER, CHAP. IV. 679
Rosenm. explains thus : " Amicitia et charitas proximo condonat,
quicquid condonari potest. Deinde etiam ecs, quos sincere amamus
a peccatis abstrahimus; cui consequens est ut Deus hominis jam
emendati priora peccata dissimulat." But this seems scarcely taking
a right view. The sense (as required by the context) is plainly
this : " For (this) affectionate feeling will cover and cause us to
forgive a multitude of offences in others." So Prov. 10, 19., which
the Apostle had doubtless in view : " Hatred stirreth up strife, but
love covereth sins ;" or in the words of the Christian Poet,
" 'Tis gentle, delicate, and kind,
To faults compassionate or blind."
Thus KaXi\pet will be, as Hardouin says, for condonat. See Plut.
Vit. Pomp., cited by Valpy from Weston ap. Bowyer. To which I
add a yet more apposite passage from Procop. 129, 12. kvBvpelaBe
<is (j>tXta pkv alrtas iroXXds KaXvirretv irkipvKev, e^flpa he ovbe rwv
apiKpordrwv. As to the passage of James 5, 20., to which most
Commentators here refer, it is not of the same nature. Though,
however, the above must be considered as the only correct inter
pretation of the words, yet it is not to be denied that the exercise
of this virtue will (in the words of Doddr.) " entitle us, by divine
mercy, to expect forgiveness for numberless slips and failings. For
(as he adds) where acts of charity towards the souls and bodies of
men spring from an inward principle of love to God, and faith in
Christ, with that humble regard to his atonement and righteousness,
which every true Christian will have, it cheerfully encourages our
hopes of finding many merciful allowances from God in our final
account with him." See the note of Slade. Finally, to use the
words of Sherlock, Dis. 6, Vol. 3. (referred to by Weston) Charity
is the assistant part of that repentance to which the promises of life
are made in the Gospel.
9. <piAo£evoi eiy aAATj'Aouy, dveu yoyyuerpov. See Rom.
12, 13. Hebr. 13, 2. and notes.
10. eKacrros Ka9eoy eAa$e ydqto-fxa — ydpiros 0eou.
Here, as on many other occasions, the antients and
most moderns explain ydpta-fxa of the spiritual and
supernatural gifts vouchsafed to many of the primi
tive Christians. Others, as Grot., Est., Rosenm.,
and most recent Commentators, take it of any fa
culty or endowment of mind. But though that may
be included, yet the other sense is, I doubt not, prin
cipally intended ; as appears not only by the con
text, but by the term itself, which has usually that
force ; as in 1 Tim. 4, 14. and the three celebrated
chapters of 1 Cor. 12, 13 & 14. on those yaplcrfxara.
See the excellent note of Bens. At the same time,
from the words immediately preceding, I cannot but

680 1 PETER, CHAP. IV.
suspect (though the Commentators do not notice it)
that the Apostle also intended those temporal gifts,
natural or acquired (including those of fortune), for
which we are equally stewards, and have to admi
nister for the good of others.* And this CEcumen.
includes. 11. e'i Tiy "AaAei, coy Ao'yia &eou. " If any one (for
instance) has the gift, and feels an impulse to teach
and preach, let him speak as (one speaking) the
oracles and doctrines of God and Christ (and there
fore true), and not mere human notions and inven
tions." Such, I conceive, is the real and complete
sense ; and it is supported by the Syr. and other
antient Versions. See also Bens., and his remarks
on the Ao'yia. The coy is not (as Rosenm. supposes)
redundant. On AaAeT, see the note on 1 Cor. 14, 27.
11. ei' Tiy ctiaKoveT, &c, "If any one exercise the
office of Deacon, let him do it (heartily) as out of
the full strength which God supplies." Or, as Ben
son says, this clause may be filled up in like manner
with the former one. Now the Deacon's chief,
though not sole, business was to attend to the care
of the sick, and, the relief and sustenance of the
poor ; for which reason, the Commentators say, the
younger persons were selected, and to which there
is an allusion in the io-^u'oy. But this seems too fan
ciful. At ev 7rdo-j we may either understand dvSpeo'-
7roiy, with reference to both the orders just mentioned,
and all other Christians ; or Trpdyfxacn, denoting the
actions of such persons : or it may relate to both.
The doxology which follows is by Ben., Wets.,
and most recent Commentators, as Slade, Rosenm.,
and Pott, referred to God the Father; as at Gal.
1, 5. Rom. 1, 25. 11, 36. 2 Cor. 11, 31. But as Bid
'Itjo-ou Xpio-ToG seems here to mean by the religion of
* In,«hich viewl would compare Eurip. Phcen. 565. Oiiroi rd
Xpripar tbia KCKryrat fiporol, rdrwv Qewv h' ^"res liripeXovpeBa'
orav de WV^ ^ d^atpovvrat wdXtv, and Phocyjyd. f. 2, J.
oiKovopos r ayaBn.

1 PETER, CHAP. IV. 681
Jesus Christ, the Gospel, whose manifestations have
been above adverted to, I cannot but agree with
Grot, and Doddr. in understanding it of Christ.
And Grot, aptly compares a very similar acclamatio
ad Christum at I Tim 4, 18. KgaToy, empire, domi
nion ; as the Hebr. ty is sometimes rendered by the
Sept. tiuvacrrela.
12. From hence to ver. 19. the Apostle exhorts
them patiently to endure afflictions in the cause of
Christianity; especially employing two arguments:
1. That the more the trials are which we have borne
on earth, after the example of Christ, the greater
will be our reward (ver. 13). 2. That afflictions
suffered for conscience sake are no longer to be
accounted such (ver. 14. fin.). Now those for whom
the Epistle was meant seem to have been exposed to
many and fierce persecutions ; since to these the
Apostle again and again reverts. (Pott.) The ar
guments are thus stated by Benson. " It was not,
the Apostle hints, a strange or unusual thing for the
people of God to be persecuted. 2. Though they
suffered here, as Christ did, they should hereafter
be glorified together with him. 3. Besides the pros
pect of that future glory, they had, at present, the
spirit of God for their support and comfort. 4. That
it was an honour for any one of them to suffer, not
as a malefactor, but as a Christian. 5. Though af
flictions began with the Christians, yet the weight
of the storm would fall on the unbelievers.
12. p %evl£etr8e ry ev itfxlv irupwo-et irpbs iretpao-fxbv
ufxlv yevopfvTj. The construction is thus laid down
by Rosenm. : Mtj £evi'£eo~0e (iir)) ry\ irupwcrei yivopvvj
ev ufxlv irpbs iretpao-fxbv ufxlv, i. e. ufxwv. The literal
sense is : " Be not surprised (and therefore troubled)
by, or througli, fire for trial (i. e. the severe perse
cution permitted, for your trial) which ye now suf
fer. The words eoy gevou — crupbaivo'vToy, are exege
tical of fevi£. In the sru'peoeriy eiy ireipao-fxbv there is
an allusion to the qucestio ; a torment by fire. So

682 1 PETER, CHAP. IV.
Joseph. Val. 4, 469. (Transl. Whist.) : " and they
made them pass the fiery trial." Polyb. 22, 3, 7- °»
ydo Kaipot ttjv Kaipov ttjv eK irupbs $do~avov xpo'erTjyov, See
also 33, 9, 3.
13. dAAa Kaflo KoJveove?Te — dyaAAicopvoi. " But
rather as ye participate in the sufferings of Christ,
rejoice ; that at the time when his glory shall be
revealed, ye may (indeed) exultingly rejoice." Koi-
veoveTv ToTy tou XpierTou 7ra9Tjp«ri, signifies (as Rosenm.
explains) not only to bear similar sufferings with
Christ, but for a similar cause, even that of religion.
Pott compares James 1, 2. Hebr. 10, 34. Acts 5,
11. 2 Cor. 1, 7- See also Tanchuma ap. Shoettg.
The i'va is eventual, On the diroKa/X. 'Itjo-ou see 1 ,
7 & 13. In yap. dyaAA. there is a sort of Hebraism.
14. el oveio\'£eer9e e'v ovo'ptTi— dvaTraueTai, " If ye
suffer reproaches in the cause of Christ, happy are
ye : for the spirit of glory and God (or a glorious
and godlike spirit) resteth upon you, resideth in,
shews itself in you." 'Ev bvbfxan for eveKa Xpio-T.,
" for the sake, or in the cause of Christ and his re
ligion." On the to TTjy So'^Tjy @eou, Commentators
variously speculate. The above seems to be the
best founded interpretation. We have the genitive
for the cognate adjective, by Hebraism. As to the
reading Suvapcoy, it seems to be a gloss. The e'cp'
upty dva7rau'eTai alludes to a spirit imparted from the
Deity, by which such things are effected, and which,
as Pott acknowledges, is that by which Christians
were supposed to be enabled both to lead a holy life
and to work miracles. It is then added : KaTa pv
auTouy ^Aaerc^TjpTTai, KaTa 8e vp*y tio^dgerai, " on their
part, as far as regards them, He (i. e. the Spirit, or
God) is blasphemed and reviled, but as far as re
gards you, he is celebrated and praised." " They
(paraphrases Rosenm.) reproach your constancy and
fortitude as superstitious pertinacity, but you by that
very thing evince your reverence to God, who has
imparted that spirit."

1 PETER, CHAP. IV. 683
15, 16. pj ydp Tiy ufxcov rracryirw co'y cpoveuy, rj KAeV-
TTjy, tj KaKos-oioy, rj co'y aAAoroioeirlo-Koiros. The ydp re
fers to a clause omitted: "Misunderstand me not;
for I speak not of suffering in a bad cause. Let no
one (I enjoin you)," &c. This is preferable to taking
the ydp for ouv, with Rosen. ; or in the sense only,
with the Syr, Ilao-K. A forensic term, signifying
" suffer what the law adjudges." KaKo?ro?oy. A gene
ral term, which may be rendered, " or as guilty of
any other misdemeanour." The sense of dAAoTpioe-
irlo-Koiros is not so easy to determine. CEcumen. and
most moderns explain it, " a busy body in other peo
ple's affairs." Others, " a censorious person," which
may be included in the former. But this is by some
thought hardly consistent with the irao-yirw. Hence
Schleus. and others interpret it as an Hellenistical
phrase to denote an utterly vicious person, a man
laden with vices. But for this the authority is very
weak. The same may be said of the exposition of
Pott, and Rosenm-, " one who lays snares for others,
a rebel." But these two last interpretations involve
far more difficulty than the common one. It is
surely not unreasonable to suppose, that there might
then be laws inflicting some actual punishment on
those convicted of busily prying into other people's
affairs, and, as is almost always the case, exaggerate
ing what may be true, and fabricating falsities, to
their great injury. This interpretation, too, is
much confirmed by 1 Tim. 5, 13. where St. Paul
seems to have had in view this same vice of tittle-
tattling and back-biting, in the words irepiepyot, Aa-
Aouerai Ta p Se'ovTa. Thus, I think, it is clear that
the words ireplepyos and aAAOTpioeTrlo-Koiros are as
nearly as may be of the same sense : the first mean
ing a busy-body; and the latter a busy-body in
others' affairs : which affinity (though it scarcely
needs the confirmation of Classical authority) is evi
dent from Philostr. Epist. Apollon. 59. p ireplepyos
r\s, oyK dv iv Tjy ToTy dAApTpipjy irpdyfxatn e)JKaioy, " if you
had not been a busy-body, you would not have been

684 1 PETER, CHAP. IV.
a judge in other men's affairs." See Eurip. Hip. 785.
and Mark!, in loc.
16. el 8e eoy XpierTiavoy. XpierTiavoy occurs only
thrice in the New Testament; Acts 11, 36. and the
present passage. It appears that now the name had
become thoroughly established. 'Ev tco pgej toutco,
" on this account (as 2 Cor. 3, 10. 9, 3. Col. 2, 16.)
namely, that ye have been thought worthy to suffer
afflictions for Christ's sake."
17- ot* 6 Kaigoy tou dp^aerQaj to Kplfxa dirb tou o'Ikou
rou ©eou, "For the time is at hand for judgment, and
to commence with the people of God" (i. e. Chris
tians). See Slade. Kplfxa is variously interpreted :
but from the context the common interpretation
judgment may very well be supported. By this is
meant (as Rosenm. explains) BDDD, Dei constitutio,
de immittendis scil. adversis, namely, for the purpose
of purification, trial, and example to others. So
Benson says it designates the particular distress that
was to take place before Jerusalem should be de
stroyed. The Christians were to expect to feel some
of the first effects of that general calamity. It was
to begin with them, as our Saviour had plainly pro
phesied. It was God's way of old to begin with
sending calamities on his own people." See his re
ferences.* 17. £' 8e irpiorov deb' Tjpov, ti to TeAoy tcov dreiSouv-
tcov tco tou @eou euayyeAieo ; " If we Christians be
first afflicted," &c. TeAoy, end, i. e. lot. The sense,
then, is : " what will become of the wicked?'' It is
hinted that they will utterly perish. No obscure
prediction of the ruin which overwhelmed the Jew
ish state a few years after.
18. Kai ei 0 SiKaioy pAiy crw§erat, 0 dere^Tjy Kaj dfxap-
* ^Schoettg. here aptly adduces from a Rabbinical passage :
" Posnae nunquam perveniunt in mundum, nisi impii in eo sint.
Verb in non incipiunt, nisi a justis primum." And a little further
on : " Quando potentia datur perditori, nullam ille inter justos et
impios differentiam observat : neque hoc tantum sed a justis pri-
mtim incipit," Compare Jer. 10, 7. Ps. 68, 36. and see Wets.

1 PETER, CHAP. IV. V. 68.5
TeoAoy ttou cbaveiTai ; A happy amplication of the sen
timent from Prov. 11, 31. Sept. The sense is : " If
the righteous be with difficulty snatched from evils,
what shall be the lot of the impious and wicked?"
The interrogation involves a strong negation, and
implies, (as Rosenm. says) utter perdition. Similar
sentiments are adduced from the Rabbinical writers
by the Commentators. On o-w$. see Benson and
Slade. 19. eoo-Te Kai oi irdcryovres — dya9o7roi '/'a, "Where
fore let those who suffer according to the will and
permission of God, commit their lives and souls unto
him, as unto a faithful and benevolent Creator, con
tinuing in well-doing." The •tyuyds most Commen
tators explain themselves, by Hebraism. But Benson
well defends the common interpretation souls. It
may mean their lives, their souls, and every thing
that concerns both. ILo-tcS, veracious, true to his
promises. So Benson explains it : who may be de
pended upon, as one of sufficient power, wisdom,
and goodness, to make all things conduce to the
good of the pious ; and particularly to raise them to
a happy immortality. This promise he had made to
them in the Gospel, and they might trust to him for
the performance. 'AyaQoiroia is variously explained :
but it must be taken in its most extensive sense,
well doing of every kind. See also 1 Pet. 2, 14, and
2, 15. CHAP. V.
Much depended on the conduct of the Bishops or
Pastors of the Church, especially in time of persecu
tion. The Apostle therefore recommends it to
them to behave in a becoming manner, and take
particular care of the flocks committed to them ; and
to their people, to behave well to them ; and finally,
he expects all to behave well mutually to each other.
(Benson.) Ver. 1 . 7rgeer/3uTepouy robs iv ufxlv — Koivcovoy. By the

686 1 PETER, CHAP. V.
irpetrfi. are meant both the heads of congregations
(teachers, ver. 2.) and others employed on the go-
venment thereof. The trufx. like the Latin cum, im
ports community in office ; as in numerous words.
It is observed by Benson and Mackn., that if Peter
had been the Prince of the Apostles, he would, in
this place, and in the inscriptions to his two Epistles,
have assumed the high prerogative ; and would not
have used the language he here does. Though that
may be partly accounted for from condescension and
humility. 1. fxdprus tcov tou ~X.qio-tou TraQrjfxdrwv, " an eye-wit
ness of the sufferings on the resurrection of Christ
from the dead." All this, Benson has shown, is
involved in the sense of the expression. See his
long and excellent note, and consult his references.
By a partaker of the glory to be revealed must be un
derstood, with Whitby and Benson, a partaker then
in the pledge or earnest of the glory yet to be re
vealed, the first fruits of the Spirit, the miraculous
gifts of the Spirit. See more in Benson.
2. Troifxdvare rb iv ufxiv irolfxviov tou ©eou. A com
mon pastoral metaphor, by which leaders of any kind
(kings, teachers, and priests,) are compared to shep
herds. The sense is ; " Nourish with sound doc
trine, and superintend the morals of those committed
to your care." Mtj dvayKao-Tcoy, " not as if it were a
burthen, or as if ye were constrained." I suspect
that this has reference to some who served the office
without stipend, but with indifference and. want of
zeal. Mtj a'tcrypoKeytiws, aAAa irpodufxws, "not dis
charging the office for the sake of the lucre (which
would be base), but with good will, toto corde (as
the Syr.), and only accepting the lucre, to enable you
to. discharge the office."
3. po" co KaraKupieuovres rwv KArjpwv. As &eou is
not in the original, Doddr. deserts the Common Ver
sion, and renders as if it were an ellipsis of iaurwv.
But though ©eou be not expressed, yet it is plainly to>
be supplied both from the subject and the context ;

1 PETER, CHAP. V. 687
for at the iroifxvlou just after, it must be understood.
With respect to the kAtj^cov, this is variously ex
plained; by Dodwell and Whitby, of the possessions
of the Church ; for which signification there is suffix
cient authority ; but little probability in the thing
itself; though Slade thinks, that as there were con'
tributions, there might be a fund. But considering
the poverty of the primitive Christians, and other
circumstances, that is not likely. Now KaraKupieuov ¦<¦
res KAtjpwv, in the simple diction of the Apostle, can
only apply to persons : and the Commentators have
well shown how it arose that Christian congregations
came to be called God's heritages. See Grot., Bens.,
Rosenm., and Doddr., or Slade.
3. tuVoi, examplars, i. e. (as Rosenm. explains) :
"do yourselves what you enjoin on others," con
trary to the custom of the Scribes and Pharisees.
Matt. 23, 3 and 4.
4. Kai cpavepeoQevToy tou apyiiroifxevos, KopeTcrSe tov
dfxapdvrtvov rrjs So'^Tjy erTe<£avov. *J»avep., " shall ap
pear ; as Col. 3, 4. * ' Aoynr. Called at Hebr. 13. tov
pjyav irotfxiva. On Kop£. see 1, 9- With the 6 TTjy
oȤTjy o-Te<pavoy (a glorious crown,) Rosenm. com
pares Sir. 43, 11. KaAAoy oupavou tib^a dor pwv. There
is an agonistical metaphor, which may be illustrated
from Eurip. Hipp. f3. irAeKrbv o-re$avbv e§ aKrjpdrou
. Aeipovoy. Soph. Aj. 465. o-TecjSavov euKAei'ay. Eurip.
Sup pi. 315. o-Te'cjJavov euKAeiay Aa0e?v and Antiop.
fraej. 4. See also Biset on Aristoph. Lysist. 875 f.
The whole image is an expressive designation of per
petuity. See Benson.
5. op/coy veeoVeooi uTOTayTjTe irpeo-fiurepois, " In like
manner ye people, submit yourselves to your teach
ers," Such is the sense assigned by the best Com
mentators, and which seems required by the context,
not " younger persons, submit yourselves to the
elder." Rosenm. compares Luke 22, 2. where 0
fxelgwv and 6 vewrepos are similarly opposed. I would
here adduce a fine sentiment of Aristid. 1, 431 c.

688 1 PETER, CHAP. V.
eiSoVay e'cmv ou, Ka) rjrrav viKTjy euo-yyifxovecrre^av outrav
Ka) ir/Xelovos d^tav.
5. irdvres tie, aAATjAoiy uTroTaercropvoi, ttjv Ta7reivocbpo-
eru'vrjv e'yKo^eo'eraerQe. 'EyKop3oucr0ai is derived from
Ko'p3oy, which signifies primarily a knot, top-knot,
topping, (and hence our comb ; as a cock's comb) :
2dly, what we call a bow-knot or button, and other
ornamental fastening by which vestments are drawn
about any one ; and 3dly, the vestment itself. It is
observed by Fischer de Vit. Lex. p. 18. and Schleus.,
that iyKwfxfiwfxa denotes a short jerkin (or rather, I
should suppose, something like our moveable capes),
put over the other garments, and fastened by knots
and bands to the collar. Hence iyKofxjiouo-Qai came
to mean, in a general way, to be clothed : and as all
sorts of clothing are, in the antient languages, ap
plied to denote moral habits, especially of virtue ; so
here the Apostle means, that they should put on
humility as as ornament, and wear it as a habit. And
this seems to be all that it is necessary to be kept in
view ; for to enter into all the argutice of the Com
mentators (on which see Pole's Syn. and Wolf) were
to little purpose. Schleus. compares 2 Mace. 7. 5.
dyptwrepav efxireiropirrjfxevoi wfxbrrjra. To which I add
^Elian V. H. p. 10. rjfxirelyerb tie crwtyoo-uvr), and Horn.
II. a. 149- avaitielrjv iiriefteve, where Heyne remarks:
" Dicitur aliquis indutus, h. e. instructus, esse iis .
qua? ipsi propria sunt et solennia."
6. raireivwdtjre ouv uirb ttjv Kparatav yelpa rou ©eou,
&c. Christians are here exhorted to wholly submit
themselves to the governance of the Lord. " Now
(observes Rosenm.) they submit themselves to God,
who acknowledge, and habitually feel, their total de
pendence on him to whom they owe every thing,
who acquiesce in his will, and bear patiently the evils
of this life, who do not perversely resist his Provi
dence, and who finally expect every thing good
from the power of God." KpaT. yelpa, like the Hebr.
Hpt TXT in ExOd. 3, 9., signifies mighty power, 'Ev

1 PETER, CHAP. V. 689
Kaipw, " at his own time, at the proper season." In
some MSS. is added iirio-Koirrjs. But that was evi
dently foisted in from 2, 12.
7- Tracrav rrjv fxegtfxvav ufxwv eiripp'rtyavres iir auVov. A
further designation of this submission. 'Eirtop'v^ai,
I conceive, is here a vox pra?gnans, for diroppiy. and
iirtppty., i. e. "casting off all anxious cares and soli
citudes, and reposing them on God and his Provi
dence." This is taken from Ps. 55, 23. Compare
Matt. 6, 25 and 30. AuVeS pAei irep) upov, " for
with him rests the care of you, and your concerns."
Pott refers to Matt. 22, 16. Mark 12, 14. Joh. 10, 13.
12, 6., and compares Matt. 4, 25 and 30. 6, 25. and
also M. Anton. 4, 31. to tie uiroAotirov rou $lou SiefeA0e,
eo'y ©eoTy pv iirirerpocpws rd treaurou irdvra e£ o'ATjy rrjs
^vyrjs. To which I add Soph. Electr. 173. where
there is the following fine sentiment ; fldperei pi, Qdp-
tret, reKvov 'Eo~ti fxeyas ou'savcp Zeuy, oy iiropd irdvra Ka)
Kparuver w rbv uirepaAyrj yoAov ve'pucra, k. t. A. and
Eurip. Phcen. 717- «AA' eiy ©eouy ypr] TaoT dvaprrj-
cravr €yetv.
8 — 11. In this final admonition Christians are ex
horted to constancy in their profession, in spite of
the evils with which they were encircled. (Pott.)
8. 0 dvTi'SiKoy upov 8jd0oAoy. As ojd0oAoy has no
article, many recent Commentators render it a mali
cious accuser. But the words dvTjS. and 8jd0. are to
be closely connected ; and I entirely agree with Bp.
Middleton, that the sense is, "your opposing evil
spirit," i. e. the evil spirit who is your opposer.
There is supposed to be an allusion to Job. 1, 7.
where Satan is similarly designated. 'AvrltitKos has
the general sense of e^flpoy ; as Matt. 12, 39. 'Qs
Aeeov wpudfxevos, " as a lion roaring and raging for
food, and ready for his prey." Our roar is doubtless
from co'p. It is well observed by Doddr., that it was
natural St. Peter should give such a caution, since
he, through inattention to his master's warning, had
yielded to a similar temptation. Rosenm. (after
Benson) remarks, that there is here ascribed to the
vol. viii, 2 Y

690 1 PETER, CHAP. V.
Devil what he does by his instruments, the infuriate
persecutors, Jews and Heathens ; and that diabolical
temptation in general cannot be the subject, but
those tribulations which might sway their minds to
desert their Christian profession, and the necessity
for the exercise of fortitude and constancy ; as ap
pears from ver. 9. But, though such acted as the
subordinate agents of Satan, yet that will not ex
clude, but rather suppose (as the words of the Apos
tle require) the operation of their head and master ;
though as to the mode of operation we are (as in a
thousand other matters of undoubted fact) left in
the dark. Nay, it is difficult to imagine how, with
our present faculties, more light could have been
received. 9. eo dvTierTTjTe crrepeo) ryt ir. resist, and that unto
the last ; never capitulate. So we are told to resist
the Devil, James 4, f. Compare also Eph. 6, 13.
and see Benson% At erreoeoj rjj irlcrrei Pott and others
strangely stumble, and pervert the plain sense, which
is: "continuing steadfast in faith." Now this was
the most effectual mode of resisting him ; since his
temptations were directed to induce them to re
nounce their Christian profession.
9- eiSoVey rd aura tcov iraQrjfxdrwv rx ev Ko'erpo upov
dSeAcpo'TTjTi eViTeAeTerQai. The Ta auVd tcov ira^rjfxdrwv
is for rd aura iradrjixara. 'EirireA. is explained by the
recent Commentators happen. And this they sup
port from Xen. Mem. 4, 8, 8. But that is a very
feeble sense. Bens, renders, " carried to a great
length." But for that sense (which is somewhat
harsh) I know of no authority. It should rather
seem that the term is used for evepyelo-Qai, effected.
And may there not be some allusion to the predic
tion of our Lord concerning these iraQrjfxara ? The
argument is this : " your case is not singular : the
same persecutions are carried on in your Christian
brethren throughout the whole world." 'A8eA<£>. is a
noun collective, signifying brotherhood : there is also
a subaudition of ouo-y). Pott compares the well

1 PETER, CHAP. V. 691
known " Solamen miseris socios habuisse malorum,"
and Cic. ad Fam. 6, 2.
10. bDe ©eoy B-derTjy ydptros — SepAicoVai. The iracrrjs
is not (as Pott supposes) put for pyi'o-TTjy, but (as
being the genitive of the efficient cause) the sense is:
" The God who is the author of blessings of every
kind ;" as 2 Cor. 13, 14, &c. 'O KaAeeray »j'p*y —
'Itjo-ou, " who hath by Christ and his Gospel called
and invited you to seek eternal salvation." Ao'fav,
i. e. happiness of the most glorious kind. 'OAj'yov,
i. e. for this brief period of our earthly sojourn. Ka-
raqrlo-at, " may he perfect you more and more in the
knowledge and practice of religion." %rr\pl^ai,
" confirm you in the practice of what you know."
SSevcoVaj, " strengthen you to the performance."
©epAejeo'eraj, " settle, immoveably ground you."
These four terms are unwarrantably taken by Pott as
synonymous, and accumulated for greater effect. It
would have been truer if he had said that all these
particulars are included, as contributing to fit them
for the state of eternal glory just mentioned. On
the doxology at aurw — dfxrjv. see the note on 4, 11.
12. Sid SiAouavou — eyga\f/a, " thus frigidly have I
written by Silvanus (to you, I apprehend, a faithful
brother), exhorting, and bearing strong testimony
that this is the true grace of God wherein ye stand."
On Silvanus see 1 Thess., 1, 1. At oAi'yeov there is
the common ellipsis of ptjfxdrwv. The clause eoy Aoyi'-
§ofxai, like many similar expressions both in the
antient and modern languages, implies, not doubt,
but firm persuasion ; as Rom. 8, 18. So that there
is no reason, with Grot., to resort to the sense si bene
memini, which is founded, as Rosenm. shows, on a
baseless hypothesis. TauTTjv eTvai aATj^Tj ^dpiv rou
©eou, eiy tjv eerrTjKaTe, " that the religion in which
you are (I trust) firmly fixed, is the true one (and
not Judaism, your former faith)."
13. cruveKAeKrrj, Wall, Mill, and others, suppose to
be a Christian woman, the wife of Peter, some think.
Others, subaud iKKAtjcrla (which is supported by the
2 y 2

692 1 PETER, CHAP. V.
Syr., Arab., Vulg., and CEcumen), i. e. " chosen by
God in conjunction with us." And I agree with
Wolf in preferring this, or Dtacnropdv.
On the fiafivXwvt there has been no little diversity of opinion.
Some, as Mill, Bertram, Pearson, Wolf, Wall, and Fabric, take to
denote Babylon in Egypt. But this has no probability, and has
been refuted by Lardner, who, with the antients, and many eminent
moderns, as Grot., Hamm., Whitby, and most of the Romanists,
think that by Babylon is, figuratively, meant Rome •¦ and this is
supported by the united voice of antiquity ; and, therefore, the
opinion merits great attention. Certain it is there are many points
of resemblance between that Queen of cities, and what we conceive
of antient Babylon. Hence the name has been applied to London,
Paris, &c. Were it not for this authority of antiquity on a point
where antiquity may be depended on, I should have been inclined
to adopt the opinion of Erasm., Germ., Beza, Gomar, Lightf.,
Scaliger, Salmas., Cler., L'Enfant, Cumberland, Wets., Schleus.,
Rosenm., Bens., &c, that it signifies Babylon in Assyria. But
those Commentators are not agreed whether to understand Selucia,
i.e. New Babylon, which (as Rosenm. observes) was the metropolis
of the eastern dispersion of the Jews, and whither it was likely St.
Peter, on leaving Jerusalem, would repair ; or Old Babylon, which,
there is reason to think, was not yet totally deserted. The latter
opinion is adopted by Rosenm., and it seems preferable ; for there
is no satisfactory proof that Seleucia (though it stepped into the
place of Old Babylon, and was chiefly built from its ruins) ever
received the name of Babylon ; though, I find, it seems to be so
called in some passages of Lucian, adduced by me in a Dissertation
on the Antiquities of antient Babylon, which I shall take an early
opportunity of laying before the public, in conjunction with others
on antient Carthage, antient Thebes, the Pyramids, the Labyrinth,
and other interesting monuments of the remotest antiquity.
13. Kai MdpKoy 6 uioy fxou. Whether uioy is to be
understood in the physical or the figurative sense,
Commentators are not agreed. The former inter
pretation is supported by some antients (see CEcu
men.), and, of the moderns, Heuman and others.
It is, however, a question which admits of no
certain determination : and the verdict of a critical
jury would probably be,' " Non liquet." See Bens.
and Mackn., or Slade. I should, for my own part,
prefer the latter interpretation, and, with many emi
nent moderns, as Rosenm., &c, regard this Mark as:
the same with the author of the Gospel.
14. der7rderaerQe aAATj'Aoiy ev CptArjfxari dydirr)S. An
oriental custom of the highest antiquity, on which I

1 PETER, CHAP. V. 693
have before treated. Now this kiss was called
indifferently the kiss of peace, or the holy kiss, as
being used after prayer; as we find from Origen
(cited by Rosenm.). Hence some MSS. read e'v
cpiATj'ixaTi dyiep. But the ev is doubtless from the
margin. On the eipTj'vTj upv 7rdcn I have before
treated. 'Ev Xpio-TcS 'Itjctou, scil. ouen, a periphrasis
for Christians.

694<

SECOND EPISTLE GENERAL OF PETER.

Soon after the writing of this Epistle St. Peter
was crucified at Rome, and, as we are told, with his
head downward, — a mixture of cruelty and con
tumely such as was not unfrequently exhibited.
Thus Joseph. 1297? 30., irpo&rJAouv ti' oj o-Toartwrai
robs aAovras, aAAov aAAep irpbs yfeurjv.

CHAP. I.
Verse 1 — 4. Here we have the Introduction to
the Epistle, in which, after asserting his Apostolick
character, and addressing the Epistle to the Gentile
converts, St. Peter salutes them, and reminds them
that their Christian privileges were owing to the
favour of God in Christ, and in consequence of the
miraculous, effusion of the Holy Spirit. (Bens.)
1. Supeo'v. Some read %ifxwv. But it matters not;
since the one is the Hebrew (found in Acts 15, 14.),
and the other the Hellenistick form. On the clause
%ufxecibv — Xgio-Tou, see the sensible remarks of Mr.
Slade. 'Io-oVipy is compared by Rosenm. with iVo-
fxoipbs, and other Classical forms. And he notices
the elegant use of "Aayyaveiv in the sense receive.
Slade thinks it contains an allusion to the Jewish in
heritances, which were obtained by lot. And he
refers to 1 Pet., 5, 3. AiKaioo-uvj). A general for
the special term ydotri, or the like. And so the
Hebr. npTJJ. Tou ©eou Tjpov Kai creoTrjpoy I. X. Not
withstanding the opinion of Wets, and many dis-

2 PETER, CHAP. I. 695
tinguished Scholars, I must still think that this
should be rendered, " our God and Saviour Jesus
Christ :" the article not being repeated before ctcottj-
goy, because there is no change of person. See the
able note of Bp. Middlet. in loc, or the extracts in
Slade and Valpy.
2. ^dpiy ufxlv — ©eou. An earnest wish and prayer
for every blessing upon them which can result from
a right knowledge of God and our Saviour Jesus
Christ. 'Ev, 1, by.
3. eoy irdvra rjfxlv — ejeoeopTjpvTjy, " Forasmuch as
God has, of his favour, given us all things which
pertain to life (i.e. happiness) and godliness." Some
recent Commentators regard the coy as pleonastic,
adducing numerous examples. And this, as far as
concerns Genitives qf consequence, may apply : but
when, as in a Latin or English version, the verb is
used, the sense will be because, or forasmuch as. The
construction of the sentence is thus laid down by
Pott : co'y TTjy Qei'ay ouvdpeoy auTou TrdvTa rd irpbs £cotjv
Kaj eutrefielav rjfxlv tietiwprjfxevrjs, Sid — dperrjs (oY eo'v —
epflopay) Kai aurb rouro, &C The participle oVcjcooTjp-
vrjy may be taken (as it is by some) in the passive
sense ; but that will still more embarrass the con
struction, and there is no reason why we should
not take it in an active sense; for, as Rosenm.
observes, in verbs which want the Perfect, or any
other tense of the Middle voice, the Passive is used
in its place ; of which Loesn. adduces numerous ex
amples (in this very verb) from Philo. It is remarked
by Rosenm., that in ver. 3 & 4, there is the antece
dent ; and in ver. 3, the consequent is Sid rrjs eViyvco'-
o-ecoy — dpeTTjy, " by the knowledge of him who hath,
of his glorious benignity, invited us thereto." And
he adds: "Hac ratione omnibus praesidiis recte
agendi nos instruxit." In tiid tib^s Ka) dperrjs there
is a common hendiadis : and on the sense here of
d^eTTj, see the note on 1 Pet., 2, 9. Whitby, how
ever, understands the words of the glorious effusion
of the Holy Spirit ; and Doddr. of that strengthen-

696 2 PETER, CHAP. I.
ing energy which God exerts on the human mind,
which appeared in so extraordinary a manner in the
Apostolic age.
4. tit' tov rd fxeyicrra rjfxiv Ka) rlfxta eirayyeAfxara
SeSco'oTjTai, " by which things." This relates either
to irdvra, the more remote, or to So'^Tjy Kai dperrjs, the
nearer antecedent. Miytcrra Ka) rtfxia. An Hendi
adis for exceedingly precious, namely, as pertaining
to eternal felicity. On these promises Benson copi
ously treats. But, after all that he urges, I cannot
abandon the common opinion, that by these are
meant the Gospel promises in general, such as pardon
of sins to the penitent, a glorious resurrection, and
eternal life, — the most powerful motives to holiness,
and to aim at the becoming partakers of the Divine
nature. 4. i'va Sid toutwv yeVTjerfle Qeiay kojvcovoi cbo'creeoy, " that
(excited by these promises) you might become par
takers of the Divine nature." The cpucns is by some
taken pleonastically. And they render the koivcovoi
Qe/ay cpjerecoy " participants of God," i. e. of his bene
fits. And this is harsh and forced, and at variance
with the context. The best Commentators are
agreed that <pu'o-iy here denotes disposition. Thus to
be Koiveovoi T^y (putrews rou ©eou, will be, to imitate
God's perfections, aim at a similitude to his moral
properties and attributes. And this similarity, the
Apostle proceeds to teach them, is to be aimed at by
renouncing evil lusts and carnal appetites. That
such will form us to a resemblance to God, we find
from 1 Joh. 3, 7., 1 Pet. 1, 13.* <I>9o'pa here, and
* So Rosenm., who further argues from the substance of ver. 3
and 4., that the Apostle could mean no other conjunction than that
of similitude and imitation. See an able discussion of the sense of
this phrase in Bens., who, after offering six different interpretations,
acquiesces in the above detailed one. He concludes by observing,
that the affections, passions, appetites, and inclinations, " implanted
in us by God our maker, and the things that are pleasant or useful
without us, are none of them in themselves sinful. They are,
indeed, temptations, and often, by the abuse of them, lead men into
sin. But sin consists merely in the abuse or corruption of them,
that is, using them in a wrong kind, manner, or degree. Mankind
too generally fall in with the temptations."

2 PETER, CHAP. I. 697
at 2, 12 & 19., signifies corrupt morals. By the
world is meant, as usual, that part of it which not
only in that corrupt, but in every succeeding age,
may be said to be slaves of corruption and vanity.
See more in Pott and Rosenm.
5 — 7- Having reminded them that God had given
them all things pertaining to a godly life, our Apos
tle here mentions those virtues which were required
of them: withal intimating that, if professed Chris
tians did not bring forth such fruit, they neither
duly attended to the nature of Christianity, nor
would they have any benefit thereby. (Bens.)
5. Kai auTO touto tie o-iroutir)v irao-av, irapeicr. " Where
fore using the utmost diligence." The best Com
mentators are agreed that this verse is connected
with ver. 3, and that the Kai is to be taken,
as often, pro consecutivo. See Pott, Bens., and Ro
senm. At aurb touto Rosenm. subauds Sid. But
KaTa, which is supplied by Homb., Schoettg., and
Wolf, is the milder ellipsis. As to the various read
ings here found, they merely arose from the diffi
culty, and are purely emendations.
"Siir. Trapeto-fyeqeiv, Rosenm. remarks, is here (as in
the best writers) used for o-iroutid^eiv ; of which Wets.
adduces examples from Joseph. Ant. 20, 9, 12., and
also from Diod. and Liban. I cannot but think,
with the early moderns (as Beza, Erasm., and Pise.)
that the irapd refers to the union of our diligence in
co-operation with the grace of God." See Phil. 2,
12 and 13. And, even in the Classical use, co-opera
tion is (I suspect) always implied. There is the
same allusion in iiriyoprjyrja-are ; though it is simply
rendered exhibere.
On the exact sense of ev throughout this glorious
chain the Commentators are not agreed. The recent
ones takes it for cruv ; others, for eiy, unto; which,
considering the nature of the participles irapeicr. and
eirtyop., seems to be preferable.*
* Slade thinks it may be a sign of the dative. But that is only
silencing a word which we cannot explain. There is more justice in
his remark, that kirixopvyare ev rrj iriaret may be the same as xo-

698 2 PETER, CHAP. I.
The dperr) most modern Commentators, from Hamm. to Pott.
and Rosenm., considering that several particulars included in the
general sense of the term are just after added, take in the more special
sense courage, like the Latin virtus. But this signification is unex
ampled in the Scriptures: and the Apostle elsewhere shows too
little attention to logical regularity to allow us to lay much stress on
the argument adduced. Therefore, though this interpretation is
ably supported by Hamm., Doddr., Bens., Wall, M.ickn., and Ro
senm., I cannot consent to abandon the common one, Christian
virtue, which is retained, and well illustrated by Schleus. Lex.
Vvwatv. This is by many Commentators, in conformity with the
interpretation of dperr) just mentioned, explained prudence, wisdom,
discretion, so as not to unnecessarily expose themselves to danger.
But that is a very uncommon sense of yvwats ; and religious know
ledge must surely here be understood. And so it is explained by
most Commentators. See Mackn. and Jortin ap. D'Oyley.
'EyKparelav. The virtues now enumerated are given as examples
of what is meant by the general term dperr) : and they are classed
first under the head personal virtues ; 2. those that have God for
their object; and 3. those that relate to man. Now the personal
virtues are kyKpareia, temperance in the use of pleasure, and, if
need be, abstinence from it, and v-Kopovij, patient endurance, or the
right government of ourselves in adversity. Evae/3eta. This is
well explained by Mr. Slade a godly temper and behaviour, such a
spirit of godliness as shows itself in our intercourse with the world.
Yet we must not exclude that expression of godliness as shows itself
in all the external acts of worship and reverence to the Supreme
Being. QiXabeXipia, i. e. love to Christians. 'Aydirn- This signi
fies love in general to others, considered not merely as Christians,
but as men.
On these separate terms I shall not further enlarge ; that falling
rather under the province of the general Theologian, or Preacher, to
whom I must refer the reader in the many excellent Sermons on
this interesting portion of Scripture from the pens of our best
English Divines.
8. raura yap.ufj.1v uirdpyovTa — iirlyvwtnv, l< For if
these virtues reside in, abound in, and be on the in
crease in you, they will shew you as persons not bar
ren, or unfruitful, in respect to the knowledge of the
religion of Jesus Christ," i. e. persons whose know
ledge of the religion is not barren and unfruitful of
good works (as the calumnious- Heathens pretend).
Such seems to be the complete sense ; and thus the
pnynaare kirl rrj irlaret. But it is not quite the same. The kirl and
kv may be expressed by our compound preposition unto: whereas
Xopny. eirl rrj irlaret can only mean " supply to your faith j" but
unto signifies in addition to and besides.

2 PETER, CHAP. I. 699
words require no laboured explanation. See, how
ever, Benson and Pott.
9- ep yapfxrj irdpecrri raura — afxapriidv, " For he who
is destitute of these virtues is but blind and dull of
perception, forgetful of the purification of his former
sins." Muwa-dgeiv signifies to wink, or half shut the
eyes, as those do who, being short-sighted, endeavour
to discern a distant object. The sense is : " He
who is destitute of the moral virtues, and yet expects
salvation of the Gospel, wliich imperatively enjoins
them, is blind, or sees a very little way into the true
nature of it, and forgets that he was cleansed from
his former sins only on condition of renouncing sin
in future." Now to forget this were the greatest
blindness, such a setting light on the benefits of
baptism, as implies a contempt of the religion. Here
I would compare a passage of Plato, Ep. 7. TucpAoy
eov Kai ouy opcov oTy dveVeTai tcov irpayixdrccv dvoen-
oupyiai. Atj'Qtjv Aap3dveiv signifies to forget, like many
other phrases formed of Aap3dveiv and a substantive.
On the KaBap. rwv apaprlwv it is observed by Bens., that the
Scriptures often and plainly speak of a twofold justification, sancti
fication, and salvation. The one initial ; the other final. When a
wicked Jew or Heathen took on him the profession of the Christian
religion by baptism, he was justified, purified, or saved, from his old
sins, upon that profession of faith in Christ. Acts 15, 9. 16, 31. 22,
16. Romans 16, 4. 1 Corinthians 6, 11. 2 Cor. 7, 1. Ephesians 5,
26. Tit. 2, 14. Heb. 10, 22 and 23. 1 Pet. 3, 21. 2 Pet. 2, 20, &c.
But the final justification, sanctification, or salvation, is not to be
attained without Christian good works, or an holy life, after bap
tism. Faith alone was sufficient for the former, but not for the
latter. Jer. 17, 7 and 8. Ezek. 18, 21, &c. Matt. 18, 35 Rom. 2, 6.
&c. I Joh. 1, 7. It is truly remarked by Slade, that this text pow
erfully corroborates two important doctrines, 1. that the rite of bap
tism, duly administered, purifies from sin ; 2. that men may fall
from a state of purification and grace.
10, 11. Bib ptAAov, do"eA<poi, o-iroutidcrare fieQalav
ufxwv rrjv KArjtnv Ka) eKAoyijv iroielcrQai, " Wherefore the
rather give diligence to this, only (by the practice of
these good works) to make our calling and election
sure, firm, stable, and efficacious." The KArjcns Kai
eKAoyr} is explained by Rosenm., the greatest benefit

700 2 PETER, CHAP. I.
by which God, of his providence, hath brought us to
the Christian religion, and promised us eternal life,
if we perform our part. I have more than once illus
trated the sense of the words, on Rom. 11, 5. and
elsewhere. In refutation of an erroneous exposition
of Mackn., it is remarked by Mr. Slade, that their
calling to eternal life was conditional; and thus
there seems no impropriety in the converts being
enjoined to make that calling sure and effectual.
They were, at that time, in a state of election ; but
it was a state from which they might fall ; they were
elect only so long as they were careful to maintain
faith and good works.
Be'0aiov ylvecrbai Rosenm. explains ratum fieri.
Now these divine promises (says he) we ratify by
faith, and the practice of good works. The Sid rwv
KaAetv epyeov added in some MSS. and Versions,
seems to be a mere scholium.
10. TauTa yag TroiouWey ou pj irrai<rrjre irore, " If ye
do this, ye shall never fail, or your hope of salvation
be frustrated." Such is, doubtless, the sense ; and it is
strange that Carpz., and seemingly Rosenm., should
render the ou p) 7rTai'o-TjTe TroVe, " ye will never sin in
future," i. e. ye will be careful lest ye forfeit eternal
felicity by sin. This is harsh.
11. ourw yap irAOUcr'iws — 'Itjctou XpierTou, " For thus
will, most mercifully, be granted you an entrance
to," &c. nAouerieoy, " of abundant goodness ; as
Eph. 2, 4. and elsewhere. To the Classical exam
ples of Schleus. I add Herod. 2, 44. ISov (ipov) ttaou-
erj'eoy Kareo-Keuao-fxevov. And in Livy we have opulenter
for abunde. 'Eirtyoprjyr^rjcrerai, grant ; as 2 Cor.
12. titb ouk dpATj'ereo — aATjQei'a, " Wherefore (as the
thing is so momentous) on this sense." See Slade in
loc. " I shall never cease," &c. From ver. 18. to
3, 13. the Apostle exhorts them not to suffer them
selves to be deceived by false teachers ; premising a
brief mention, ver. 11 — 15. of the causes by which
he thought proper to again and again urge them to

2 PETER, CHAP. T. 701
hold fast that part of pure doctrine which was by the
false teachers, not only corrupted, but even derided.
The Kalirep eiSoray may apply, if not to all, yet to
the greater part of those whom he is addressing!.
(Rosenm.) I would compare Appian Pun. -58. elSo-
Tay ufxas dvapTj'creo. The icrrrjqiyfxevous iv rft Trapoucrj)
dATjfiei'a may be an hypallage, signifying, " though ye
are at present established in the truth." By Ro
senm. it is considered as a brief expression for " are
established in the truth which ye have hitherto pro*
fessed." But this seems incongruous.
13, 14. SiKaiov Se rjyoufxai — uVopTjVei, " I think it
right, while I am in this earthly tabernacle, to (thus)
stir you up by admonition." AUaiov, right, meet.
A popular use. On o-ktjvco'p see 2 Cor. 5. 1. For this
word in the sense corpus humanum no Classical au
thority has (I believe) been yet adduced. It occurs,
however, in Eurip. Heracl. 690. o-fxtKpbv rb o-bv o-Krj-
veopc, where see Barnes.
14. eiSeoy otj raytvr^ itrriv tj djro'Seeriy too crKijvwfxarbs
pw. These words are rightly regarded by Carpz. as
parenthetical. " Knowing that speedy will be my
laying aside of my tabernacle." 'AttotiQ., Rosenm.*
observes, is properly used of putting off clothes ; but
is applied, per similitudinem, to striking a tent ; a
term here, as often, used to denote the body. Hence
those out of the body are at 2 Cor. 5, 3. styled
yupoj. In the words KaQeoy kou 6 Kupioy Tj'pov 'Ljo-ouy Xoio-Toy
e'STj'Aeoere pi, the Apostle alludes to his martyrdom,
which took place, it seems, the next year. He
plainly adverts to the words of our Lord recorded at
Joh. 21, 18 and 19- But whether Ka8a»y will admit of
the sense in the manner which, as Benson renders it,
I doubt. It is plain that Christ foretold to Peter his
martyrdom, as he also did to Paul. (See 2 Tim. 4,
6.) But the question is, whether these words of the
Apostle were founded on any fresh revelation as to
the speedy approach of that event ? This the an
tients say was the case. But the point admits of no

702 2 PETER, CHAP. I.
certain determination. See the conjectures of Bens.
It seems highly probable that he had ; but it is pos
sible that he had not, and the words, it is evident, may
be explained upon another supposition.
15. criroutidtrw tie kou — 7roie7cr9ai. The Se is resump
tive : " I will (I say) strive, that after my departure,
you may ever have to be mindful of these things."
"Eyeiv is here used for Su'vao-Qai ; as often.
16. ou ydp crecrocpto-fxevots fxuQots — irapoucrlav. On the
connection of this verse with the preceding see Bens.
and Pott. It is briefly remarked by Rosenm. :
" Here are laid down the reasons why the doctrine
delivered by the Apostle is true." Secrocpicrpvoiy
fxuQots, fables craftily devised, and artfully dressed
up, like the sophisms of the Philosophers. Nume
rous Classical citations are adduced by Wets., but
not quite apposite. The following will, I think, be
found so. Diod. Sic. 2, 133. ult. pQouy rjyouvrai ire-
TTAao-fxevous rds irep) rwv 'Afxagovttiwv doyatoAoylas, and
2, 504, 24. where it is said that men in prosperity
are accustomed KaraQpovelv too 0ecp coy fxuQwv ireir7\acr-
pvcov, where Wesseling replaces the old reading tou
*0eou. I conjecture tcov ©e/cov.
The Su'vapy Kai irapoucrla Rosenm. takes as an hen
diadis for tiuvdrr) irapoucrla ; which, he thinks, the
words following require. The sense (he adds) is :
" Jesus Christ lived on this earth, and in many won
derful ways proved that he was the Son of God ; and
this we do not press on your belief, by the use of
such fictitious stories and fables as the Gentile legis
lators had recourse to, or other crafty persons."
The Suv. Kai irap. advert to the second advent of
Christ in majesty, to take vengeance on those that
know not God, and obey not the Gospel. See the
note on 2, 1. The iirbirrai yevrfievres rrjs eKei'vou p-
yaAeioTTjToy refers to the transfiguration, more plainly
adverted to in what follows. 'E^-oVTai isa term de
rived from the Classical writers, where it is used to
denote one admitted to view the mysteries. So that
it need not be considered, with Mr. Slade, as merely

2 PETER, CHAP. I. 703
synonymous with auToVrai ; but only the two forms
may be compared. See the notes of Elsn., Bens., and
Mack., or the extracts in Slade.
17- Aa0cov yap irapd ©eou irarpbs Tipv Kai tio^av.
Here again we have the participle for the verb.
" For he received honour and glory from God the
Father;" namely, at his transfiguration. See Matt.
17, 5. 4»eovTjy iveyQeltrrjs aurw — So'^Tjy, " such a voice
from the exalted glory (i. e. from the glorious Jeho
vah) being uttered over him, saying, This is," &c.
On which see the note on Matt. 17, 5. seqq. At
aurw must be understood eVi. Rosenm. compares
Ps. 145, 3. fxeyaAoirpeireiv rrjs So'^Tjy.
On ver. 18. see on Matt. 17, 5. and Mark 9, 2.
19. Kai eyofxev Be&atorepov rbv 7rgocbrjTiKov Ao'yov. It
is debated what is the sense of tov 7rpocjV»)TiKov ; and
whether the comparative in |3e/3aio'Tepov has any force
or not. The latter will partly depend on the former,
which some interpret of the gift qf prophecy in the
Christian Church. But the antients, and the most
judicious moderns (rightly) maintain that it refers to
the whole body of the prophetical predictions concern
ing the Messiah in the O.T. (See Bp. Horsley's 15th"
Sermon, or an extract from it in Slade ; and also Grot.,
Bens., and Wolf.) And this is ably supported by
Knapp Script, var. argum. p. I. seqq. If such be
the true sense, the comparative must have its usual
force. Thus Rosenm. explains : " The prophecies
had always a great authority with us; but now they
have a far greater ; since we see events so aptly cor
responding to the predictions." So Wets. : " Sermo
Propheticus nunc firmior est, postquam eventu com-
probatus fuit, quam ante eventum." And so (he
adds) the Greek Commentators. See Knapp. in loc,
or the extract from him in Rosenm.
19. eo KaAcoy TroieiYe Tgotre'^ovTey, " to which ye will
do well to attend." So Joseph. 11, 6, 12. (cited by
Rosenm.) ofy (ypdfxfxacri 'Afxdvou) Toj»jcreTe KaAcoy p)
irpatreyovres- " To attend to prophecies (explains
Rosenm.) is, to investigate and reflect upon their

704 2 PETER, CHAP. I.
sense and fulfilment." It must, however, also imply
a prompt faith in the word of God. 'Qs Auyvw <pal-
vovri iv auyfxijpw roirw. tyalvovri is to be taken as the
participle imperfect ; for that is required by the past
tenses of the verbs following. AJ^vcp, a lantern or
watch-light (as opposed to the sun), which shows
objects but dimly, as the prophecies pointed the way
of salvation. Auyfxrjpw roirw, " a dim and dark
place." Auy. signifies, properly, dirty, squalid ; an
idea which, as regards places, we continually con
nect with that of darkness. And hence the term
comes to have that sense. So Hesych. : auyfxrjpov
o-Korwties. And so, in Mich. 4, 8., the Sept. have
au^poSTjy ; Aquila, o-KOTcoSTjy '. and the Vulg. nebu-
losas. Eeoy ou Tj'pga — Kaptiiais upov, " until the day
or time (of clearer knowledge) arise, and the dog-star
arise in your hearts." This sentence (and, indeed,
the whole of this beautiful passage) is strangely mis
understood by several eminent Interpreters. No
one has better explained the sense than Rosenm., as
follows : " On the arrival of the sun, whose messen
ger is the morning-star, the resplendent day dispels
all the darkness, and obscures that candle. So also
the doctrine of Christ dispels the darkness of igno
rance, and, in respect to clearness, far surpasses the
doctrine of the Prophets. On an attentive compa
rison this difference will be very apparent, and the
mind will be illumined with divine light. For it will
be evident, that the predictions of the Prophets were
dictated by the Holy Spirit, since the events so ad
mirably correspond to the sayings." See also Mr.
Slade's note.
20. touto irpwrov yivco'erKovrey — ou ylverat. This is a
passage of some obscurity, and therefore variously
interpreted. The difficulty hinges on the rare word
eViAueriy. Many eminent Commentators (as Hamm.,
Whitby, Benson, Doddr., Mackn., &c), understand
the iSi'ay eViAuVeeoy of private invention or suggestion,
which, indeed, yields a good sense, but is not fairly
deducible from the words; insomuch that some, by

2 PETER, CHAP. I. 705
whom this interpretation has been adopted, have re
sorted to emendation, conjecturing eVeAeuVecoy or cVtj-
Au'ereeoy, which would yield the required sense ; but
for neither of these is there any authority. Greatly
preferable to this is the common rendering, " of
private explanation or interpretation."* A frequent
sense ofeViAucny. And so eViAu'eo, in the sense explain,
occurs elsewhere in Scripture. This interpretation,
too, is adopted by some eminent Critics, and recently
by Schleus. Bp. Horsley (who has four Sermons on
this text) explains (nearly in the same way), " no
prophecy is of* self-interpretation." See the Sermons
themselves, or an extract in Slade. Carpz. explains
irpocprjTela of Scripture in general. But that sense
cannot be admitted, since the context evidently leads
us to prophecy. Rosenm. and Jaspis explain : " no
prophecy can be expounded of itself, or by itself, nor
understood without comparing together the prophecy
and its event or completion, by the aid of history."
Which is very true ; but not, I think, the truth in
tended by the Apostle ; since it is agreeable to what
follows : and this interpretation varies so entirely
from the second mentioned one, that it cannot (as
Mr. Slade supposes it may) be united with it. The
one above adopted has been, of late, ably defended
and illustrated by Knapp, ubi supra, and Rosenm.
acknowledges that thus the verse will connect with
the following.
21. ou yap Q(Arj[xari dvQpeoVou rjviyhrj — dvQpeowoj,
" For prophecy was never uttered by the will of
man, but the holy men of God spoke as they were'
moved by the Holy Spirit." 'Hve^QTj, brought for-
* It is thus expressed by Mr. Slade : " Prophecy gave no light to
the age in which it was delivered, and therefore was a lamp shining
in a dark place ; and let this be impressed upon you, that prophecy
was so entirely and exclusively designed for the benefit of future
ages, that its import was not always fully understood even by the
prophet himself, who was aware that his words were often inappli
cable to the people immediately addressed (1 Pet. 1, 11 & 12-), and
uttered them not from the suggestions or persuasions of his own
mind, but from the inspiration of the Holy Ghost."
VOL. VIII. 2 Z

706 2 PETER, CHAP. I. II.
ward. The oi in oi dyioi is omitted in some MSS.,
and bracketed by Vater, but wrongly (I think) since
it bears the stamp of genuineness. The title ay.
©eou dvOpwir. was commonly given to the Prophets.
<"?egopvoi, carried away, inspired. Which (notwith
standing what Rosenm. says) throws light on the
nature of inspiration. See Mackn.
CHAP. II.
Verse 1. eyevovro — Aaep. This connects well with
the preceding; showing that not all are prophets
who call themselves such ; many falsely assume the
name. The Apostle, therefore, now turns from true
prophets to false teachers. (Rosenm.) See the co
pious explanation, by Benson, of the contents of this
Chapter, and the useful introductory remarks of
Slade from Sherlock, Benson, Paley, and Doddr.
1. eyevovTO Se Kai \J/euSo7rpocj5TjTai — dirwAetav, " There
were, however, also false prophets among the (Is-
raelitish) people ; thus also will there be among you
false teachers, who shall introduce pernicious here
sies, even denying the Lord that purchased them
(with his own blood) ; bringing thereby on then>
selves rapid destruction."
As to the persons meant by these false teachers,
and the nature of their opinions, there has been much
debate. The common opinion is, that they were
Nicolaitans, or Gnostics (persons who conjoined the
Oriental philosophy with the Christian religion).
But this has been convincingly refuted by Tittman
de Vestigiis Gnostic. &c. Yet it is observed by
Rosenm., that though the name Gnostics was not
known in those times, yet the dogmas of those who,
in the second century, were called Gnostics, might
be known and disseminated. Others take them to
have been Judaizers, who (like the Montanistae and
Sibyllistae of the second and third centuries), aban
doning the true doctrine, feigned oracles against the
Roman government, arid promised a new theatre of

& PETER, CHAP. II. 707
pleasure to their votaries. These (I would observe)
seem to have commenced with being fanatics, and
ended with being hypocrites and knaves : and many
opinions of the Mahomedan system seem to have
been partly derived from that impure source. That
their tenets were most pernicious, appears from the
strong language of the Apostle at ver. 10.
Tlapeicrd£outrtv, " shall clandestinely introduce,
smuggle in."
This and the eaovrai Storr understands not so much of prediction,
properly so called, as argumentantis, or consuetudinis ; as appears
(he thinks) from the historical description which follows. But the
consueludo cannot well be thought of; and though the other may
be tolerated, yet it is precarious and unnecessary. Alpkaeis dirw-
Xetas, i. e. pernicious and sectarian errors. On alp. I have before
treated. Kai rbv dyopdaavra avrovs beairornv apvovpevot. On
these words Commentators are not quite agreed. Some explain the
beairornv of God. See Whitby, Bens., and Mackn., or Slade. But
this is very harsh. It is far more natural to take it of Christ; as,
indeed, the dyopda. requires ; and the term beaw. differs scarcely at
all from Kwptos. It is truly observed, too, by Pott, that the passages
of the Old Testament, cited by Wets, and Benson, to establish the
other interpretation, are of quite another kind. (&ee more in his
note.) On what is meant by denying Christ as their Lord we are
left somewhat in the dark, owing to a want of historical testimony.
It cannot denote utterly denying his Messiahship, any more than,
according to Pott's interpretation denying Christ to be a Redeemer,
for that would be equivalent to denying him to be the Messiah ;
neither will the construction of the words permit this. As to the
sense proposed by Rosenm., " not sincerely worshipping Christ," it
is too vague and feeble. There seems to be here a provincial brevity
of diction ; and the sense is probably this : " denying him who pur
chased them (i. e. their Redeemer) to be their Lord." Storr and
Rosenm. conjecture that the controversy was " de imperio Christi."
It should seem that, from a misinterpretation of the words of the
Apostle, they stumbled at the descriptions of the majesty of Jesus
Christ and the ineffable glory of his second advent ; and regarded
the account of the Apostles on that subject as a fable devised to hold
the disciples in subjection. Now this may possibly have been the
case ; but, if so, they must have denied the proper deity of Jesus
Christ ; and they probably held opinions not very different from those
which afterwards generated Arianism and Socinianism j and there
fore I must maintain that this text may, with great propriety, be
adduced in controversy with persons professing such tenets. Now
with this denial of the beairoreia of Christ was, as we learn from
what follows (and this, indeed, we might expect), conjoined an im
patience of any government, and the vices allied to such a restless
spirit.
2z 2

708 2 PETER, CHAP. II.
'AirwXeiav does not, perhaps, mean perdition, but rathei1 Kpipa,
condemnation, and consequently punishment. So in the next verse
Kp'tpa and dirwXeia are used in a parallelism, as synonymous. And
of some not dissimilar persons St. Paul (Rom. 13, 2.) says : oi bk
dvearr/Kores eavrols Kplpa Xij^ovrai.
2. Kai itoaao) ef aKoAouoVjcroueriv aurwv TaTy dirwAelats.
Many MSS., Versions, and Fathers read do-eAyei'aiy,
which is received by the recent Editors ; but (I:
think) on very precarious grounds. One may ima
gine why d7rcoA. should be changed into dcreAy. ; but.
not vice versa. That the term do-eA. was very ap
plicable to the persons in question, must be acknow
ledged ; and it seems to be more agreeable to what
follows, the sense of which is, " on account of which
the Christian religion (for that is what is meant by
the way qf truth) will be evil spoken of, and regarded
as false." I would compare Joseph. 1078, 5. a7rier-
Ti'av TTjy dATjSei'ay Kareyeev, " he scattered a disbelief
even of truth ; he made even truth to be disbelieved."
Whether the persons in question were Judaizers, or
Gnostics, or Carpocratians, the words will equally
hold good. See Irena^us, cited by Pott.
3. Ka) ev TTAeove^la 7rAao-T0?y Ao'yoiy upxy eprogeu-
erovTai, " And through covetousness, they will make
a mere gain of you (i. e. of teaching you), and hawk
about such doctrines, as merchandize." Mackn.
here recognizes a prediction respecting the Romish
Priests. Be that as it may, the words have been
made good in them. The Apostle (I conceive)
rather looks forward not so much to any particular
persons, as to those perversions and abuses of the
Gospel of which, from the corruption of human na
ture, its teachers in every age would furnish lament
able examples.
3. TrAatrrols Ao'yoiy. Of xAaTTeiv Ao'youy Wets, ad
duces two examples from Plato and Artemid.* Now
these 7rA. Ao'y. consisted of speeches and doctrines
*t I add Euiip. Bacch. 199. irXaara'tat fiaKxeiaiaiv. Isceus p. 70,
8. Xbyots ireirXaapkvots — d^twaet iriarevetv itpas. lEich'm. 31 , 4 1.
irpdypa Xkywv ireirXaapkvov .

^ PETER, CHAP. II. 709
devised ad captandum, and adapted to the corrup
tions of human nature, by representing (as most
Commentators suppose) the Christian freedom to be
a license for doing what they pleased.
In the next words ofy rb Kpifj.a eKiraAai ouk apydi,
koi rj dirwAeia aurwv ou vucrrdgei, the pen of the Apostle
seems dipped in gall ; but the language is justified
by the occasion ; and it is not to be explained away,
and handled in the tasteless manner it is done by
Potts, who, however, on the vuo-rdgei aptly cites
Eurip. Hec. 662. outot' evSei AUirpd erou Krjouyfxara.
The vuctt. is indeed put for ypovlgerai. So ^Esc'hyl.
Theb. 54. Kaj TeovSe 7ru'erTiy ouk okvco ypovlgerai. The
term eKira/\at is disapproved of by the Greek gram
marians, but used by many good authors. See Pott.
None of the Commentators here remark dn the
change from the future to the present tense, by
which the Apostle figures himself as present at the
time when the abuses shall arise, and denounces the
punishment as of old reserved for such deceivers.
4. Now follows the reason why these false teachers
are punished by God, namely, since God always
visits sin with punishment, and piety and virtue with
reward ; and this is shown by the examples which
follow. In ver. 4 — 8. is contained the protasis ; and
in ver. 9 and 10. the apodosis.
Et yap b Qebs ayy^Xwe ovk k<j>eiaaro, " For if (as we learn ) the
Lord spared not even the angels, that were disobedient and rebelled
against him." Compare Jude 6. 'AAXa aetpa'ts S.6tpov raprapwaus
irapkbwKev els Kplatv rernpnpkvovs. Many MSS. read rnpovpevovs.
By the aeipals Sotpov Rosenm. understands places whose darkness
held the prisoners, as it were, encaged, and with chains. And he
refers to Sap. 17. (17) 18. aXvaei aKorovs kbkB-naav. Schleus. too,
after explaining aeipat 3,6<pov, as put for aeipai S.oipwbe~is, cites from
Apulej. tenebras arctissimas ; and refers to Hoelzl. on Ap. Rhod.
1, 2 IS. It is strange none of the Commentators should have
thought of Herod. 5, 77. where, in an Athenian inscription in the
Acropolis, it is said of captives held in fetters : Aeapw ev axXvoevrt
athnpkw eafieaav vflptv. So also iEschyl. Agam. 1631. bbvaipiXns
aKotw Xlpos 1,vvoikos. With which I would compare a similar ele
gance of Burns :
" Then age and want, 0 ill-matched pair,
Show man was made to mourn."

710 2 PETER, CHAP. II.
In some MSS. 2,6<pov is omitted ; but that is to avoid the difficulty ;
and the common reading is confirmed by a kindred passage of
Jude 6.
Terapwaas, " hurled them down to hell." Every one will bring
to mind the sublime description of Milton, Parad. Lost. T apropos
(plur. raprapa) is a word found in Homer and Hesiod, apd signifies
the lowest and darkest pit in the universe.* It is needless to enter
into a description of what the antients figured to themselves under
this notion. Suffice it to say, that the Apostle employs it as a most
forcible adumbration of misery the most deplorable and hopeless.
Rosenm. observes, that all along is to be supplied the consequence,
" So then neither will God spare others." See Poje's Syn., Whitby,
and Mackn., or Slade.
5. Ka) dpyalou Kocrfxou ouk e<pelo-aro, aAA' oySoov Ncoe
SiKaioeruvTjy KTjpuKa e'<puAa£e. The oyS. Ncoe signifies,
" Noah, and seven others." An idiom found in the
best writers from Herodotus and Thucydides down
wards. Though it is usual to add the pronoun
auToy. Such is the only explanation that can well
be admitted. See Whitby, Hamm., and Rosenm.
The most apposite passage cited is that from Polyb.
16, 2. (by Raphael), rplros auras b Aiovutrttiwpos dvev-
rj^aro. Now Noah is called a KTjpu£ SiKaioeruvTjy, be
cause he did his utmost to recall men from the error
of their ways to a life of piety and virtue. See Hebr.
11, 7-
KoVp» dcreBcov, " the world consisting of ungodly
persons." For all but Noah's family were such.
6. Kaj iroAets — KareKgivev. KaratrrpoQy) KareKptvev
is well explained by Rosenm., " condemned them
to an overthrow ;" as KareKp. aurbv vavdrw, in Mark
10, 33. and elsewhere. Others render, "punished
them with an overthrow." But that would be too
harsh. Tecppco'cray, " burning to a cinder." So Philo
369- (cited by Loesner), ijpga pa ai pv euavSpouVai
jroAeiy Tacboy rwv oiKTjTo'peov eyeyevTjVTo, aj S' ck Aj'Scov Ka)
£uAeov KaTaenceoai retypd Ka) Aeirrr] Ko'viy.
* Of its origin the etymologists seem perfectly ignorant. (See
Lannep. Etym.) I suspect it to be an intensive reduplication of the
very old word tar, which in the earliest dialects seem to have signi
fied dark ; and indeed our term tar appears to be derived from a
common source.

2 PETER, CHAP. II. 7H
TTTo'Seiypt, "an exemplar of the fate which the
wicked may expect." See Loesner and Hypke, and
also Slade.
7- na) SiKajov — ippucraro. Alicaiov, just, as com
pared with the rest. The construction is: KaTa-
rrovoufxevov uiro rrjs dvatrrpocprjs tcov dveo-fxwv iv dcreAyeta.
Karairovelo-Qat is nearly synonymous with /3aeravj-
^eerflaj. 'A6Wpy is rarely used of persons. It here
signifies exlex, a despiser of all laws. The term is
applied to these, because they did not live after that
primaeval law, partly of nature and partly of tradi
tion, with which they were favoured. (Rosenm.)
8. &A€fXfxari yap — e/3aerdvj£ev. The construction
IS : o ydp tiiKaios iyKarotKwv iv aurols, iBatrdvifie 3Aep
p*Ti Kai aKor), rjfxepav ei; rjfxegas, ^u^tjv SiKai'av, dvo'pjy
epyojy. Baeravi'^eiv is here used in a figurative sense.
Here again is to be supplied the consequence : " If
God liberated those persons from afflictions, he can
liberate us also." (Rosenm.)
9- olSe Kupjoy — irij^elv. It is well observed by
Whitby, that God's knowledge here, as often, in
cludes his power and will. And indeed this is found
in common phraseology. Ileipacrp must here de
note calamities for their trial and probation. The
KoAa^opvouy is said to be for the future KoAao-QTjero-
p'vouy. The sense may be thus expressed : " who
are to be punished." It is observed by Rosenm.,
that by one remarkable example a general sentiment
is inferred, namely, that the wicked will assuredly
be punished, in whatever that punishment may con
sist. And Whitby well observes, that the evils the
wicked suffer in this life will not exempt them from
punishment in the life to come. See also Slade.
10. fxaAtcrra tie robs birlcrw crapKos iv iiriQufxla. fxiatr-
fxou jropeuopvouy. Ilopeueo-flai oV/ereo erapKoy, like the
parallel expression in Jude 7- (d7reAflou<rai oVTereo trap-
kos erepas), signifies all uncleanness, both fornication
and adultery. 'Ev eViSupa fxtao-fxou, " in the lust of
defilement and pollution." The first chapter of the
Epistle to the Romans is the best commentary on

712 2 PETER, CHAP. II.
this passage. 2dpf, in the sense in which it is here
used, is rare in the Classical writers ; but it occurs
in Max. Tyr. D. 26, 5. 11, 21. eVi erapKcov Tj'Sovdy
&uvrerdfxevos. and infr. § 7- oiofxevos iv rj) uaoKwv Quo-ei
KarogwpuyQai to KaAov. and II, 31. e<p' u/3piv trapKwv.
KupioTTjToy Kara<ppovouvras, " despising (all autho
rity of) magistrates." Abstract for concrete. Then,
by a sort of climax, the Apostle subjoins : ToApTai,
au'QdSey, So'£ay ou Tgefxoucn 0Aaerd>TjpuVTey. Here Bens.,
Pott, and Rosenm. subaud ovTey. The sense is :
" daring and self-willed as they are, they scruple
not to speak evil even of rulers in high stations,
nay, in the most exalted." Such is by the best
Commentators regarded as the sense. On toAja.
and du6. see Pott or Schleus., to whose examples I
add Thucyd. 1, 70. Kai ?rapd Su'vapv ToApTai iraod
yvcofxrjv Ktvtiuveura), where I shall have many similar
passages to cite.
11. 8Vou ayyeAoi, &c, " Whereas angels, though
far superior in strength and power, bring not a rail
ing accusation against them (i. e. those of their
body, the bad angels), at the tribunal of the Lord."
Most Commentators by auYcov understand the magi
strates, or bad. But 1 see not how that can be ad
mitted : and it is well observed .by Bens., that as it
is a rule of interpretation that the plainer and larger
account of any thing should be taken to explain
what is more brief and obscure, so this may very
well be explained from Jude 9-, and if so, the other
interpretation is the true one. See Bens., and com
pare the passages. And see also the note of Slade.
12. outoj Se — KaTaCpQapTjcrovTaj. By the aAoya £eoa
are meant such as, like the animals devoid of reason,
follow their sensual appetites. The eiy aAeocriv Kaj
<p9opdv is (I conceive) a clause forming an epithet of
£coa ; and the sense is : " whose sole end of creation
is the good of man, namely, to be taken and slaugh
tered for food (according to Gen. 1.), or because the
good of man requires that they should be destroyed."
«I»uerjKd is variously explained. By some, thus:

2 PETER, CHAP. II. 713
" natural (i. e. naturally) brute beasts." And this is
supported by the passage of Jude. But I prefer,
with CEcumen., of" the antients, and most recent
Commentators, to point : eoy dAoya £coa, cjSoeriKd, ye-
yevvTjpva, &c, i. e. such as follow the impetus of
sense, and are devoid of reason.
12. e'v oTy dyvooucri 3Aaerd»jpuvTey, i. e. /3Aaer<pTjp
raurd raTrpdyfxara iv ofy ayv. The ev corresponds tO
the Heb. 1. Oh the sense of the words the recent
Commentators variously speculate. See Storr in
loco, or as cited by Rosenm. 'Evrrj cpQopa aurwv
Karacpt)aof)0-ovTai. A fine antithetical expression, of
which the sense is : "they shall perish for (or be
cause) and by their own corrupt practices."
13. Kopoupvoi perflov dSiKi'ay.
A bitter sarcasm. This must be closely connected with the pre
ceding ; and the sense is : '' Thus they shall receive the reward of
their unrighteousness." For examples of this sense oipiaBos I refer
to Herod. 3, 15. & S, 90. Plut. 1, 705. and Soph. Antig. S14. On
the participle Koptoipevoi is, as if it were a verb, suspended another,
which, together with the words following, seems to show the reason
why they shall thus suffer, and in which the Apostle, with great
spirit, resumes the charges just before made.
'Ev rjpepa. This is variously interpreted. Some, as Pott, Ro
senm., and Schleus., take it (by an ellipsis of kKaarrj) for daily. Est.
and Grot., ad breve tempus. But it is justly remarked by Slade, that
the former would require KaB' hpkpav ; and the latter, eis hpkpav
(k<p' hpkpav, he means). I should not, however, rest much upon
minute exceptions of this kind (since nhovrjv hyovpevot, and many
other expressions of the Apostle, would be vainly sought in the Clas
sical writers), but that I conceive the sense (as Mr. Slade has shown)
arising from both the above interpretations, is very inferior to that
which the common one yields (in which I must acquiesce), namely,
in the day-time. And this is defended by Rom. 13, 12 & 13. 1 Thess.
5, 7-» and by what we know of the manners and customs of the East
in every age ; for (as Rosenm. says) drunkenness in the day-time is
seldom committed in the hot countries of the East (see Wets.).
And (I would add) about sunset the chief mealia made, to intemper
ance in which, indeed, the rpvtprjv seems rather to point; but the
ribov. may as well admit the other sense. I find, too, in Plut. Arat. 6.
nbovds Kai irorovs peBnpepivovs mentioned as a reproach. It is pos
sible, too, that the Apostle might also have in view the birlaw aapKos
kv rfj kiriBvpia piaapov iropevopkvovs, supra, ver. 10. Thus, among
the reproaches with which Demosthenes overwhelms his great rival
orator, we^find de Corona \.p. r) pnrrjp aov rois peBr/peptvols ydpets
iv ry KXtala xpupevn-

714 2 PETER, CHAP. IT.
The Apostle thus proceeds, airiXoi Kat fiwpot, " they are spots and
blemishes," ,i. e, a scandal to the Christian profession. Abstract for
concrete. Jude says awtXabes. SiirTXos signifies a stain; and pwpos
imports what we call an eye-sore, or blemish, literally, what a pur
chaser wonld find fault with. (See Benson.)
13. evTgu<pcovTey ev TaTy d7raTaiy auVcov, truveuwyou-
pvoi ufj.1v. This is a somewhat obscure sentence,
and variously interpreted. For dirdrats some, with
a very few MSS., would read dyan-aTy. And this
seems to be countenanced by the passage of Jude :
but there is so little authority for it, and it has so
much the air of an emendation, that the soundest
Critics reject it, retaining the dffaTaTy. The words
are explained, by some recent Commentators (in
cluding Eisner and Rosenm.), of the wanton artifices
by which these persons sought to seduce the women
they found at the love-feasts to their base purposes.
(See Rosenm.) And this is supported by an antient
Scholiast ap. Matth., as also by CEcumen. ; and is
somewhat countenanced by the verse following.
But, as Pott observes, that sense cannot fairly be
elicited from the words. And he, in conjunction
with Schleus., explains : " oblectantes se in frau-
dibus suis et dolis, quibus utuntur ad alios decipien-
dos, et pecunia commungendos." But this is too
bold, and is little agreeable to the context. Mr.
Slade interprets : " Committing excess, when they
feast with you, by means of their deceits and impos
ture." This I am not sure that I understand.
Upon the whole, since the interpretation of Eisner is
supported by the antients, and quite agreeable to
the context, it must not (I think) be rejected on
account of any petty exceptions to the phraseology.
For the ufj.1v, which, Pott says, is required, may be
understood from the ufxlv in the next clause.
14. ocpQaApuy eyovres fxetrrobs pi^aAi'Soy, Kai anara-
irautrrous dfxaprlas, " Having eyes full of (and gloting
on) the adulteress, and that never cease from lasci
viousness or wanton imaginations." See Benson and
Doddr., partly from whom Rosenm. explains : " Qui
oculos habent plenos adultera, sunt impuri homines,

2 PETER, CHAP. IT. 715
qui ex adulterae praesentts intuitu oculos pascunt,
absentis imaginem quasi vivam et nunquam evanes-
centem in oculis ferunt, adeoque fervore quodarn
atque furore libidinis correpti sunt."* For dKaTa-
iraucrrous some MSS. have aKaraTraua-ra. But that
is a mere emendation. The general sentiment is
well expressed by Benson thus : They are men of
insatiable lust : and in their eyes we might have
read the lasciviousness of their hearts.
14. SeAed^ovTey $uyds do-TTjpjKTouy, " laying baits
for unstable minds (i.e. persons not confirmed in
Christian truth and practice) to draw them into
error and lead them into vice."
Now to these the Apostle subjoins another trait,
which bears great affinity to luxury and lascivious
ness, namely, covetousness ; and this is expressed in
the strongest terms, even " a heart exercised with
insatiable avarice," which indicates a deep-rooted
and settled habit. I would compare Joseph. 1246,
11. yufxvdgovres ttjv dirbvoiav.
The Apostle then indignantly adds : Kardpas reKval
by which are denoted persons the most execrable.
15. KaTaAnrovres ttjv eufleTav btibv, " After they
have deserted the true religion, the way which the
Apostles have pointed out." Acts 13, 10. This is
introductory to the comparison which follows.
'E7rAavTj'0Tjo-av, i^aKOAouQrjtravres rrj oScS tou Ba-
Aadfx, tou Boo-op. The force of the comparison rests
in this, that as Balaam counselled the Moabites to
entice the Israelites to illicit connection with their
women, and thus lead them into idolatry, and draw
on them the heavy punishment of God, so these
* Here Wets, cites Timaeus ap. Longin. p. 20. tnv dve\ptdv crept?
boBeiaav — dpirdaavra diraXBelv, o ns av eiroinae kv btpBaXpols Kopas,
pi] iropvas e\wv ; I add Max. Tyr. Diss. 26, 1 1, 25. w Xlxvov kpwros
Ka\ dh'iKwv kyvirvtwv Kai otpBaXpwv irovvpwv' & infra §. 8. 6Va»' o«
SipBaXpol Xixvwioaiv. Soph. Tr. 548. wV dtpapirdSetv (ptXel b<f>BaXpos
dvBos. Propert. 2, 12, 12. oculi sunt in amore duces. See also
Eurip. Hipp. 525.

716 2 PETER, CHAP. II.
false teachers, by giving Christians a licence to com
mit immorality, namely, for the purpose of gratifying
their own avarice, in like manner called forth the
severe castigation of God. Such is the view taken
by most Commentators. Perhaps, however, Peter
had regard only to the avarice of Balaam, like whom
these false teachers, for the purpose of gratifying
that base passion, make a gain of the Gospel in the
way above-mentioned. (Rosenm.) I cannot but
prefer the common and more extensive sense, since
that seems to be required by the force of the words
themselves, and the circumstances of Balaam's case
(on which see Whitby and Mackn.). For though
we know nothing as to his immorality, yet avarice
tempted him to commit a base violation of his duty
as a Prophet, just as in the case of these false
teachers, avarice and sensuality tempted them to
falsify the Gospel, that they might make it the more
productive of gain to expend on their own lusts.
Bocrop is thought to be a corruption ofBeeop. See
Grot, and Light., as also Rosenm. and Mackn. *Oy
po-9ov dSiKi'ay Tj'ya7rTjcrev, " who was fond of gain even
at the price of unrighteousness." Rosenm. thinks it
doubtful whether he received the gifts brought by
the messengers or not ; for that is not directly af
firmed in Scripture. But, from the character of the
man, there can be no doubt but that he did ; and
this the Jewish Interpreters, from Josephus and
Philo downwards, have always taken for granted,
and to it Peter evidently refers. See Whitby, who
compares Deut. 23, 5. and Nehem. 13, 2.
16. eAey|fiv Se ecryev — irapatpopvlav, " But he had a
rebuker of his iniquity ; for the dumb beast, speak
ing with the voice of a man, checked the mad folly
of the Prophet." At uVo^uyiov must be understood
KTTjvoy or £eoov, Angl. a pack- horse, or ass, a beast of
burden, and sometimes a horse generally ; but, as
Grot, observes, uVo£uy. is always used in the Sept. to
denote an ass or mule ; for horses Judaea did not

2 PETER, CHAP. II. 7]7
produce, On the miracle itself, at which infidels
and sceptics have so unreasonably stumbled, this is
no place to treat.
Ilapaehpovj'av is, I suspect, an idiotical or provincial
term for irapaQpbvrjtnv or irapa^pocruvrjv . It must not
be too rigorously interpreted, but, like dvoia in the
Classical writers, taken to denote extreme folly.
Nay, in this sense, even pvi'a occurs in Dionys. Hal.
1, 438, 11. See also Ecclesiast. 9, 3. And we often
use similar words in a mild sense. Though the blind
and infatuated folly of Balaam throughout this whole
transaction, and his thus opposing the Divine will,
were little less than madness.
17- outoj' eierj 7njyai dvutipoi, " These teachers and
preachers are wells without water," i. e. they grie
vously disappoint the expectation of all who seek
the refreshment of gospel truth. " They pretended
(observes Benson) to be fountains of deeper know
ledge and greater purity than any others ; but, when
a man came thirsting after truth and righteousness,
how great must be his disappointment when he found
nothing but emptiness and vanity." In this compa
rison (adds he) is pointed out their ostentation and
hypocrisy. They made a show of something profit
able and refreshing ; but it was only a mere show.
They were altogether empty and unprofitable : all
appearance, but no reality." See also Mackn.
17- vecJieAaj uirb AaiAajroy e'Aauvopvoi. For vec£>eAai
(which, however, occurs in Jude 12.), many MSS.,
Versions, Editions, and Fathers, have ofxlyXai. " Now
brxlyAai (says Rosenm.) are condensed clouds, and
therefore very dark, yet not yielding rain." And
this (if it be not an emendation) seems more appro
priate. For as black clouds excite a greater expec
tation of rain, so when they yield none, the disap
pointment is the greater. The comparison intended
is plain. See Benson.
The denunciation then uttered against them is
truly awful, and the terms expressive of it most sub
lime. Xkotou is meant (the Commentators say) to;

718 2 PETER, CHAP. II.
increase the signification of§i<pou,i. e. it is for £o'cpoy o
o-Koreivwraros. Pott compares the terms ^9o'voy 71-eSov
trufxcpopd iraQous, and coenum luti. The £o'cf>. is used,
as at ver. 4. (and also Jude 6 & 13.), to denote tar-
tarus, or hell. And so Homer, cited by Schleus.
Lex. : rdprapov rjepoevra, £o'<pov Tj'ep. It is observed,
by Rosenm., that the punishments ofthe other world
were adumbrated not only under the image of burn
ing, but utter darkness ; as Matt. 8, 12. 22, 13.
25, 30.
18. uVepoyKa ydg fxaraiorrjros cpQeyyo'pvoi. Here
(18 & 12.) we have the sentiment at ver. 17. further
enlarged on, and the Apostle passes on from the
metaphorical to the natural mode of expression.
(Pott.) The words of this verse are well paraphrased
by Benson thus : " They, in high-sounding words,
and lofty, unmeaning phrases, make vain, boasting,
and arrogant pretences to a more thorough and sub
lime knowledge of religion, than the true Apostles
and Prophets : but, by preaching such doctrines as
give indulgence to the lusts ofthe flesh, that is, to
lasciviousness, they lay a bait for those who, by em
bracing Christianity, were thoroughly reformed, and
had escaped from such as still continue to live in the
error of idolatry and vice." (See his notes.) On
uVegoyKa examples are adduced by Wets.; but not
such as are apposite. I would add the following.
Aristoph. Ran. 971- who calls the diction of -ZEschyl.
oiSouerav uirb Kofxiracrfxdrwv Ka) prjpxTeov iirayhwv. Po-
lyaen. 749. s. f. ou p'vov e^apvos ouk tjv, aAA' cti Ka}
irAelova oyKov TrpotrriQe)?. The genitive fxaratoTiyros is
(by Hebraism) for the cognate adjective. TEv e7ri9u-
p'aiy is not (as some say) for eiy eVi9., but the ev sig
nifies, like the Hebr. 2, by, through. 'AereAyei'a is
exegetical of the preceding. For ovTcoy some very
few MSS. and a few Versions read oAi'ycoy. And this
is approved by some Critics. But the word is
hardly found any where else, and can scarcely admit
ofthe sense vix, which they assign to it. I suspect
the reading to have originated in a mere error by

2 PETER, CHAP. II. 719
mistake of the letters in the uncial characters, in
which the words are strikingly similar. Thus
"ONTGVOAirQS. Certainly oVoy is far more apt,
Mr. Slade thinks it was an intentional alteration.
And he ingeniously accounts for it. (See his note.)
19- eAeo&epi'av auVoiy eVayyeAAo'pvoi, i. e. " They
held out to them both religious liberty, or a license
to do what they pleased, without fear of Him who is
invisible ; representing that true knowledge or right
faith would excuse defects in practice ; and political
liberty, pretending that the civil magistrates had
nothing to do with them." See more in Whitby and
Benson. Now this, it is said, they did, being all the
while SouAoj rrjs cbSogdy,* i. e. enslaved to corruptionj
and therefore little able to teach true liberty. <I»5opd
is here used as at 1, 4. VQ yap rts rjrrrjrai, toutco Ka)
SeSouAcoTai. The sense here is plain, and is the same
as at Joh. 8, 34. and Rom. 6, 16. where see the
notes. Pott thinks this has the air of a. proverb.
'Hrrd&Qat tivi is for rjrrdcruai uirb rivos, — a sort of
Latinism. See on this subject a fine passage of Cow-
per's Task, b. 5., commencing with : " He is the free
man whom the truth makes free," and ending with :
" Whom God delights in, and in whom he dwells."
See also Mackn. or Slade.
20. ei ydp dirocpuybvres — irpwrwv. The sense is
plainly that, now having become Christians, they are
amenable to a severer punishment for vice than if
they had continued Heathens. He that knew his
Lord's will, and did it not, shall be beaten with many
stripes. Td fxido-fxara rou KoVpu, " the contagion of
immorality which prevailed in tne world." Teyovev
aurols Ta ecryara yeipova tcov irpwrwv. Very similar
words occur at Matt. 12, 45. and Luke 11, 16. Wets.
compares Thucyd. 1, 86. SurAaeriay ^Tjp'ay af£iol e'ttnv,
otj dvr' ayabwv kaKoi yeyevrjVTai.
* With which I would compare Eurip. Hec. 858. *eC, ovk Sern
Bvnrwv, oarts ear kXevBepos. *H X9ri\i"LTU>v "/dp bovXos kartv, fj
rvxvs> H irXfjBos avrov irbXeos, 5) vopwv ypatbal E'ipyovai XP7)"®11*
pi) nurd y-vwprjv rporrois.

720 2 PETER, CHAP. II. III.
21. Kge?TTov ydp — evToATjy. Kp., preferable and in
volving less blame and consequently punishment;
since ignorance might have been some excuse. I
would compare a similar sentiment in Max. Tyr.
Diss. 12, 6. fin. 1, 226. cJ>iAoero4>i'a Se Kai eVierTTj'p Kaj
dpeTTj ToTy dVa£. cpeuyoucrtv dBaros fxevei Ka) dSiaAAaKToy.
The phrase dy/a evroAr) to denote the injunctions of
the Gospel, is somewhat rare. The rest of the
phraseology is plain.
22. erup3e3TjKe tie auVoiy to TTjy aA>j9ouy irapoifxlas. To
t. ir., " what is said in the proverb." Rosenm.
compares from Lucian : touto eKeivo to rrjs irapoifxlas.
There is here reference to two proverbs, one that on
the dog, found in Prov. 26, 11., with this very appli
cation. Compare the Hebr. and the Sept. Other.
vestiges are found in allusions of Classical authors.
So, among the passages collected from the Philolo
gists by Pott, there is Arrian Epict. 4, 11. dVeAQe Kai
yoipw SiaAeyou, iva iv j3op$cogep pj KoAiTjTai. Yet this
(as well as the others I have seen) alludes to the
sow as fond of wallowing in mire, (which, Arist. H.
A. 8, 6. says, helps to fatten them. And see H. A.
5, 45.) ; but I find no vestige of any proverb of this
kind in the Classical writers. It is therefore proba
bly an Oriental one ; and there is a faint allusion to
it in a passage of Sohar cited by Schoettg. : " Voluit
Lot reverti ad sordes suas."

CHAP. III.
The Apostle here gives them to understand that
he wrote this and the former Epistle, to put them in
mind of Christ's final advent to judgment, and to ex
cite them to prepare for it. But withal informs them
that they must expect to hear the notion ridiculed
by foolish and wicked men. To show how ill
founded is this ridicule, he intimates that the first
constitution of the earth was such as to occasion the
Flood, and the present one tends to a dissolution by.

2 PETER, CHAP. III. 721
fire, which will take place at its appointed time ; and
that the reason why it is delayed, is, to give men an
opportunity for previous preparation [a reason for
this delay also assigned by St. Paul. Edit.]. That
when the purposes of God are accomplished, the
day ofthe Lord will come suddenly, and the world
be destroyed by an universal conflagration ; after
which there will be new heavens and a new earth for
the righteous. Finally, that it highly behoved them
to prepare for that awful consummation. (Bens.)
Ver. 1, 2. iv afy Sieyei'peo ufxwvev uirofxvrjrrei ttjv eiAi-
Kpivrj tiidvoiav, " in (both of) which I stir up your
sincere and well-meaning hearts by admonition."
With ev aly for e'v t^, eoy Kaj ev rrj trpcory), Pott com
pares a similar synthesis in Anton. 2,4. Aieyeipeov e'v
uVopTjVei he takes for tiieyelpetv Ka) uVopprj'erKeJv. And
he considers Siey. — Siavo/av as put, by hypallage, for
" excite to the preservation of a sincere mind." And
so Rosenm. But this is too harsh. The sense, I
conceive, is what is expressed above. Their minds
were worthy and well meaning, but needed exhorta-
tation. See Benson.
2. pTjo-9^vai — irpo§r)Twv, " that ye may be mindful
of the things predicted by the holy Prophets,"
namely, in the way of caution concerning the de
ceivers before mentioned. So Rosenm. Or it may
be understood, in a general way, of the things per
taining to the advent and kingdom of Christ. On dy.
see the note on 2 Pet. 1, 21. Kai TTjy tcov djroo-To'Aeov
Tj'pov evToATjy, tou Kupiou Ka) "S/wrrjpos, " the injunctions
and doctrines of us who are the Apostles of the
Lord and Saviour." A trajectio for Kai TTjy eVroATjy
ifxcov, rwv diroo-ro7\wv rou Kupiou Ka) %wrrjpos. So Ro
senm. and Pott, the latter of whom compares Jude
17- Other modes of interpretation may be seen in
Wolf, Bens., and Pott. But all involve more or less
of harshness. Pott and Rosenm. unite in taking
evToATj to mean doctrine, which I have included, but
as a secondary sense ; for it has (I think) been proved
by Benson that the other is the primary one.
VOL. VIII. 3 A

722 2 PETER, CHAP. III.
3. otj eAeuVovTai iir ecryarou rwv rjfxeocov — ifxiralKrat.
After rwv bpepwv some MSS. Versions and Fathers add kv kp-
iraiypbvy, which will be for kv kpiraiypn, since kpiratypbs and kp-
iralypa denote derision, ridicule. These words, whether they be
joined with kXeiiaovrai, (as being put for kv epiratypovij,) or be con
strued with kpiratKrai, are not a mere Hebrew redundancy, to in
crease the strength ofthe sentiment. (Rosenm.) By the irpwrov is
not so much to be understood what was to happen first, as (with
Bens.) a premise from whence they might conclude they ought to
remember the predictions of the Prophets and the injunctions of
the Apostles. See the note on 1, 20. And so Pott and Rosenm.
'Eir' kaxerov rwv rjpepwv, sub. pkpovs. Some understand this
of the period ofthe last dispensation to man, the whole of the times
of the New Testament. But this is too harsh. Others, as Bens.,
interpret it of the Jewish system. But, as the destruction of Jerusa
lem happened about three years after, the Apostle would scarcely
have said kXevaovrai kpira'tKrai. Yet it is remarked by Mr. Slade,
that the scoffers were soon to come ; otherwise there would have
been no need to caution the disciples against them ; and in the
days of Jude (see his Ep. 18 and 19.) they were come 5 and there
fore the passage relates to some event or judgment near at hand.
To this I cannot but assent ; and, though the interpretation of Pott
and Rosenm. tandem, posthac, is very plausible, yet it seems so much
a device for the nonce, to escape the difficulty, that I prefer under
standing the woids, with many Commentators, and, amongst the
rest, Mr. Slade, both of the destruction of Jerusalem and ihe final
advent to judgment ; and I cannot but accede to his mode (at ver.
7.) of accounting for the two subjects being here connected.
'EpiralKroi, scoffers. Benson remarks that he should have taken
these to have been the Sadducees among the Jews, and the Epicu
reans among the Heathens (who made a jest of religion and a future
state), had it not been for the parallel passage of Jude 18 and 19.,
from which it appears that they had been professors of the Christian
religion, though now tainted with Sadducean and Epicurean so
phisms. As to ridicule being the test of truth, or the way to find it
out, that (he thinks) is disputable. " Certain it is (continues he)
that such scoffers seldom attend to evidence, and seem not much
concerned to find out and retain the truth, however they may excite
persons well disposed to enquiry to place it in a clearer light, and to
show their ridicule ill founded." See also Mackn.
3. KaTa Tay 181'ay auVeov eViSup'ay iropeuoixevoi, " liv
ing after their evil lusts." See Mack, and Bens. ap.
Slade ; and compare 1 Tim. 4, 1. 2 Tim. 3, 1. Ro
senm. extends the 7rop. to sentiments as well as morals
and actions.
4. Kai AeyoVTer IIou icrriv — auToo. By the auVou is
plainly meant Christ. From the character ofthe men,
this cannot import any enquiry in the promises of

2 PETER, CHAP. III. 723
Christ's coming in Scripture ; nor is it to be thought
(with some) that they expected his second coming,
and thought it long. This is merely to be regarded
as a popular form of expression, not dissimilar to
some in our own language, in which was implied a dis
belief that he will come at all, and an insinuation
that there was no hope of an event so long delayed.
So Bens, paraphrases ; " Where is the promised ad
vent of Christ? what proof or sign of his appearing
again?" And he adds, that by this coming is evi
dently meant the advent to judgment ; as the con
text requires. See the note on 2 Thess. 2, 1. Thus
they stifled at once the fears of the wicked, and the
hopes of the righteous. Indeed there were some
things in the then state of the world, which, from a
misunderstanding of our Lord's predictions, might
encourage such scepticism.
4. dtp' tj? ydp 01 irareoes iKoifj.rjbr\o-av, irdvra ourw S/a-
p'vej a7r' dg^Tjy KTi'erecoy. Rosenm. paraphrases : "Our
Fathers have successively died, nor has any one
come to life. And as from the creation of the
world all things are carried on by an alternate course
of living and dying, so does the order of nature re
main the same. Thus they will fancy, that what has
been so long deferred will never come to pass."
5—7. The Apostle means here to refute the scoffers, who said
that the whole system of nature remained, and would always remain
in the state it had been in from the creation, nor would the world
ever be destroyed (ver. 4). Against these, then, he shows that all
things have not remained in the state in which they were created by
God; for that the world (i. e. our earth with its atmosphere) had
once been destroyed by water (ver. 5 and 6.), and would agflun be
destroyed in like manner, even by fire. This those scoffers did not,
or would not, know. (Rosenm.)
5. XavBdvet ydp aiirovs rovro BkXovras. Most Commentators
and Translators, from Beza aud Luther, take the BkXovras for 8e-
Xovrws, or kBeXovrt, sponte. But. this yields a piecarious and frigid
sense. QeX. has (I think) no where that signification at the end of
a sentence. Wells and Slade interpret, wilfully. But for this there
is no authority. I prefer, with Heins., Mede, Hamm., and muny
recent Commentators, as Rosenm., to take BkXovras for ex'tstimantes,
quia ejeistimant, — a frequent sense both in Greek and Latin. This
indeed would properly require the article, which, however, might
easily, by a writer so little attentive to the nicer proprieties of the
3 A 2

724 2 PETER, CHAP. III.
language, have been omitted ; or it might have been absorbed by
roiis preceding. Tbe sense, then, seems to be : " those who think,"
namely, on irdvra ovrw biapkvet.
By the ovpavol (as Rosenm. observes) are meant, not the atherial,
but the a'ereal heaven, the atmosphere encircling the globe. The
Apostle, it must be observed, speaks in the popular manner, and
not with philosophical precision, which indeed in that age was very
inconsiderable, compared to the knowledge of our great modern
Astronomers. The words Kai yfj e'i iiharos Kai hi' uharos avvearwaa are variously
explained. Most Commentators take avvearwaa to mean standing
out: and Camerar. regards the e£ as put for eKros and irpbs vbart,
and the hid for perd vbaros, or kv peaw vbaros. Grot, refers the
avvear., by zeugma, to the heaven as well as the earth ; so that
Peter may be understood as saying that the earth emerged from
the water; and thus avvearwaa will be equivalent to aliaraaiv ev-
ovaa. But the Apostle seems not to have spoken with reference to
cosmogony, but (as most recent Commentators after Capellus
suppose,) meant to have avvear. taken in the sense consist, subsist.
See Kypke, Elsn., Pole, and Rosenm., or Slade.
5. tco tou ©eou Ao'ycp, " by the fiat of God." So else
where in Scripture.
6. tit' eov o rbre KoVpy uciaTi KaTaKAuQeiy a7reo'AeT0.
The hi wv is by some, as Beza and Rosenm., taken for hib, proinde.
Pott, however, objects that for this there is no authority. And lie, with
Causaub. and many others, subauds vbdrwv. To which Rosenm.
objects, that the singular just after occurs. Either of the two
interpretations may be admitted ; but not the subaudition of ovpa-
vwv, with the antients, and Mede, Beza, Wets., Whitby, Wolf, and
Benson. The 6 rbre Koapos is by almost all explained, the world
and its inhabitants, as they existed at the Deluge recorded by Moses.
But since the opposition is not 6 vvv Koapos, but ol vvv ovpavol Kai
yfj, Rosenm. thinks that the Apostle distinguishes these heavens and
this earth from others. And he would understand, not the deluge
in the time of Noah, but some former one ; adopting the opinion of
Burnet, in his Theory of the Earth, L 3., C. 11., that there was
quite a different appearance of earth and heaven before the deluge
in the time of Noah. He then adds : " Verisimilis est mihi eorum
scntentia, qui statuunt, orbem terrarum diu post primam illam uni
versal hujus creationem, inunrlatione quadam universali, illoNoachico
diluvio multo terribiliore et diuturniore penitiis esse devastatum,
omnibusque quibus antea ornatus erat rebus spoliatuin ; renovatum
autem deinde a Deo, et habitationem factam esse hominum et ani-
malium, hnncque metamorphosin describi a Mose." A conjecture
indeed highly ingenious, and which is thought by natural Philoso
phers to be somewhat confirmed by the recent discoveries in geology.
But it is in vain to seek for any support to it in the words of the
Apostle, which, if taken in a popular sense, are quite consistent with
the deluge in the time of Noah ; and as that is especially adduced as
an example and warning in a similar passage of Matt. 94, 37  39.,
so it seems to be meant here.

2 PETER, CHAP. III. 72.5
7- oi tie vuv ou'pavo) Ka) rj yr aurou yo'yeo reQrjcraupttr-
fxevoi elo-j.
" But the present heaven and earth, by the same fiat (of God)
remain." TeBnaavpiapevot is well rendered by Schl. Lex. reposili
et asservati. ILvpl rnpovpevot, " being reserved unto fire unto the day
of judgment, in which the wicked will come to perdition." That
the world would be sometime destroyed by fire was the opinion not
only of the Jews, but of most of the Heathen Philosophers, espe
cially the Stoics. Of this the Commentators adduce abundant
proofs and illustrations, which I must omit ; only observing, that
no good natural Philosopher could come to any other conclusion,
who reflected on the combustible and agitated state ofthe interior of
this globe. From the interesting account of the Island of Owhyhee
lately published by an intelligent Missionary we find, that the whole
of that Island, of more than 4000 square miles, seems to be situated
on the funnel of an immense submarine volcano, since the whole Island
is composed of Lava in different stages of decomposition, and changes
of many miles in extent, by which whole bays are filled up, &c, show
the awful power of the fire beneath.
8. ev tie rouro — rjfxepa fxla. The ev touto pj AavSa-
vcfreo ufxas is a most solemn formula of soliciting seri •
ous attention ; and the scope of the following passage
is, to show why the Lord defers the last judgment
from day to day; namely, out of his singular
patience and clemency: and this is prefaced with
the remark, that periods often seem to us long, which
are short. The saying that one day is with God as a
thousand years, and a thousand years as one day,
was frequent with the Hebrews ; as we find from the
Rabbinical writers. It occurs in Ps. 90, 4. The
Apostle means, that we are only to take especial care
that that time, whensoever it shall come, may not
find us unprepared. That to our minds some things
seem long, and some things short ; but to God
nothing is either long or short ; and he shows the
same faithfulness in what he renders late as whnt
early. (Rosenm.) See Bens, and Mackn. Here
Wets, compares Plut. Ill c. and 5,54 D. Ae'yeo tie
irpbs rjfxas rbv ttoauv ypovov iire) rois ye Qeols irav dvdpw -
irlvou Blou tiidcrrrjfxa rb p8ev irrTt' Ka) rb vuv aAAa pj
irpb irwv A. toioutov icrrtv, ofov to Sei'ATjy, aAAa pj ?rgcoi'
trrpeBAouv, rj Kgeptvvuvai rbv irovrjpbv.
9. ou Bpot-tiuvei 6 Kupioc TTjy eVayyeAiay (coy Tivey /3ga-
SuTTjTa Tj'youvTai), " The Lord does not procrastinate
as to his promises, as some think (attributing to him)

726 2 PETER, CHAP. III.
a slowness of performance.'' Such appears to be the
true sense of these words, somewhat obscure from
brevity. At the eirayy. is to be supplied eveKa, quod
attinet ad, or the like : and by promise is meant ful-
filment of promise, by a common metonymy: so that
there is no need to supply (with Schleus.) dvairArjpw-
cnv, or TeAeiWiv ; still less, to resort to any change
of reading (with Grot.), or unauthorized construc
tion (with Mackn.).
9. dAAa fxaKpo(jufj.e1 eiy Tjp2y, " But shows long-
suffering towards us," i. e. does this, to evince his
long-suffering towards us. As the Philological
Commentators here fail us, the following passages
may be acceptable. Aristoph. Av. 1620., e'dvny dv-
flpcoVeov lepelov rto &ewv eu^dfxevos, etra titacro<pi£r)Tai,
Ae'yeov, pveVoi &eo) (the Gods will wait), dvairpa%bfj.ev
kol) raura' where the Schol. explains : dve^iKaKoi Ka)
ouk euSews Tipogou'pvoi. Schol. on Soph. Trach. 274.,
oioi ouSe aura rb &e1ov uBpi^bfxevov Krjpurrel, o Ai'av ecrriv
dveKTiKwrarov. With the sentiment compare Rom. 2,
4., 9, 22., where see the notes.
9. eiy fxeravolav yworjo-at. This seems to be a
popular form for pTavoeTv, though it is found in
Plut., cited by Wets. : esy fxeravolav iir) rois irpay^elo-i
ywpr)o-as. Kypke compares Philemon apud Stob.
serm. 66., p. 421., yap?v oy eQeAei, eiy fxeravolav epyerat.
Yet I think, with Rosenm., that it is a stronger ex
pression than fxeravoelv, and may be rendered se con-
vertere, confugere ad poenitentiam, to betake oneself
to repentance.
10. Tj£ei tie rj rjfxepa Kupiou co'y KAeirrrjs iv vuktj. The
words e'v vuktj are not found in some antient MSS.,
many Versions, and some Fathers : and as one can
so much more easily account for their addition than
their omission, they are rightly cancelled, or brack
eted. Yet if they be not understood, much ofthe force
of the comparison will be lost. By the Tj'ppa is un
doubtedly meant the day of judgment, which will
come upon men as unexpectedly as a thief in the
night. Oi ovpavol, i. e. the aereal heaven, the atmosphere ; as at ver, 6.
'PoiSnbbv, " with a mighty crash." Hesych. explains it a<knha,7is.

2 PETER, CHAP. III. 727
nxyrtKov. It signifies properly whiz ; and then the noise made by
any falling body (so Lycophr. cited by Wets. : Uipywv air' aKpwv
irpbs vebbpnrov vckvv potiribbv aKppdaaau Kvpjiaxov bkpas. and
Hero ap. Musseus 339. poidnbov irpoKapnvos air' hXtfSdrov ireae
irvpyov), or body impelled to perpetually accelerated motion. The
word (Bens, observes) is used to express the hissing noise of a dart
passing through the. air, the flight of birds, the swift motion ofthe
winds, the running of a chariot, the rulling of an impetuous tor
rent, the noise of soldiers running to battle, the crackling of a
wide-spreading fire, the rushing sound of a violent storm or tem
pest." HapkpxeaBat properly signifies to pass by, and also away,
and also (as here) to perish, i. e. as to the purpose it had served. So
Bens, observes, that " it is not necessary to suppose, with some, that
the world will be annihilated, or removed with its atsmosphere, from
its present orbit. It may be said to • pass away,' if the form and
constitution be altered ; as the old world is at ver. 6. said to have
been destroyed by water."
Sroi^eTa be Kavaovpeva XvBrjaovrat. Commentators are not
agreed what sense to ascribe to aroixela. Some understand the
air. Others the stars, or heavenly bodies. And so Mede, Wolf,
Whitby, Wells, &c. But, as Rosenm. rightly remarks, that inter
pretation rests on no sufficient ground. Slade thinks it cannot
properly mean the elements : and he would refer it to ol ovpavol,
which goes before, and explain it (with Mackn.) of the electric
matter, the sulphureous vapours, and whatever floats in the air,
together with the air itself. But this cannot (I think) be admitted.
I most approve of the interpretation of Rosenm. (from Bens.) :
partes, etiam aspectabiles, ex quibus omnes res naturales, quae sub
caelo sunt, componuntur. So Bens. ; " Suppose that the earth, air,
and water shall all be subdued by the prevalence of fire; and their
stamina, or first and constituent principles, quite altered thereby;
then it may very properly be said, The elements being on fire shall be
dissolved. Again, what is here called the elements being dissolved,
is at ver. lLi. called their being melted. They are not, therefore, to
be annihilated, but subdued, and greatly altered by the prevalence
of fire."
Kat yrj Ka\ rd kv avrrj 'ipya KaraKanaerat. By the epya Rosenm.
(after Heins.) understands, queecunque industria hominis aut labore
parta ministerio ejusdem cedunt atque usui, dicuntur : inter quae,
ut facilitates ac opes, ita quas ex arte ac ingenio proveniunt. 'Ev
abry, for vir abr$. The sense is : " the works of both nature and
art, each ofthe most stupendous or exquisite sort, all shall be in.
volved in overwhelming ruin." To use the words of our English
Mschy\us, "The cloud-capt towers," the gorgeous palaces, the so
lemn temples, the great globe itself, and all that it inherits, shall
dissolve, and, like the baseless fabric of a vision, leave not a rack
behind !"
11, 12. irorairous tiel .uirdpyetv upey. IIoTaTroy, is
more significant than 7ro?oy. What follows contains

728 2 PETER, CHAP. III.
the answer to this interrogation. And Benson ob
serves that, in the common way, the question and
answer are intermingled. Indeed this is frequent
in the popular style. Possibly, however, there may
be no interrogation at all, but only an exclamation.
In euo-eBelats, which is exegetical of e'v dylats dva-
o-Tgo<Pai'y, the plural refers to the number. The
words 7rpocreioKcovTay, &c. are either in answer to the
interrogation, or exegetical of the preceding, for (Del
up<y) irpoo-tioKtovras elvai. %7reutiw is not here to be
taken in its usual active sense, but in one in which
it occasionally occurs in good authors, adfectare,
earnestly desire. And this is what the Vulg. and
Beza meant by properantes in, or ad, which Pott,
without reason, censures. The ad answers to ad in
adfectare. Rosenm. well explains it cupidus esse,
adfectare, avide desider are ; referring (after Kypke)
to Eurip. Hec. 1175 and 120. (See more in Wolf,
Wets., and Kypke.) This indeed is a very frequent
sense in the best writers.
. At tit tjv Rosenm. subauds rjfxepav, taking it for
tj7 rjfxepa. And so the E. V. But I prefer, with
Bens., Grot., Est., Pise, &c. 7ragoucn'av. Ilugoupvot,
i. e. " melted like metal in a furnace :" for the verb
is often so used. TTj'KeTai, "are (to be) dissolved."
So Is. 64, 1. opt) raKijo-erat. See notes on ver. 7
and 10.
13. Kaivouy Se ou'pavouy — irpoatioKcofxev, i. e. a new
universe. And this the Hebrews designated by the
expression, as Gen. 1, 1. The sense is, that from
the reliques of the antient fabric another and better
will arise. This may be understood either physi
cally, of a better corporeal world, or figuratively, of
the new state of things in the eternal and blessed
abodes of heaven. (Ros.) KaTa rb eirdyyeAfxa. Is.
65, 17- & 66, 22. See more in Bens. It is proved
by Whitby and Mackn., that there can here be no
reference to the Millenium. See their notes, or the
extracts in Slade.
13. iv oly cwKaioo-u'vTj KaToiKei, "in which righteousness

2 PETER, CHAP. III. 72.9
alone (i. e. the righteous) is to dwell, and not, as in
the present one (see Matt. 25, 32.), mixed with
wickedness" (i. e. the wicked).
14. raura irporrtioKwvres, o-irouhao-are — eigTjVTj,
" Wherefore, seeing that ye expect such -things (are
sometime to happen) strive, by being spotless and
blameless, to be found of him in peace." Or do-7riA.
and ap may be taken with eupeQrjvai. The sense is
much the same. 'Ev eipTjvrj may be rendered, with
Carpz. and others, cum bona conscientia, i. e. in
peace with their consciences, or (as Pott explains)
with each other. But the context rather re
quires the common interpretation, " in peace with
their great Judge." An expression which can re
quire no explanation. Thus it is not necessary,
with Rosenm., to take it for eiy etprjvtjv, " for your
good and happiness."
15. Kai ttjv tou Kugi'ou Tjpov p/Kgofiup'av, ereoTTjpi'av
Tj'yeTerfle, " And reckon (as you justly may) that this
long extended waiting, and forbearance ofthe Lord
is meant to be our salvation, i. e. to promote it (by
giving us an opportunity for working it out)'' See
Bens., whose subaudition, however, of eiy is inad
missible. On the sentiment I could adduce several
Classical passages, but I forbear.
15. KaSeoy Kaj 6 dyairrjrbs ufxwv dtie"ACpbs LTauAoy KaTa
ttj'v aurw tioQelcrav crocplav eypa-tyev ufxlv. Rosenm. ob
serves, that the Ka6W is not to be referred to the
preceding words only, but also to ver. 14. He does
not say that Paul used the same words, but that he
wrote of the same things." Now dSeAcpoy Peter
might well call him, since he was a brother Apostle
as well as brother Christian. "Eypa\f/ev ufxiv, " hath
written to you."* To what Epistle this alludes
* It is well observed by Bens., that St. Peter addressed his Epistles
to the Christians dispersed in Asia Minor ; and therefore the
eypa^ev vpiv shows that some Epistles of St. Paul are here alluded
to, that were sent to the same persons." Now, although we, find
no Epistle of St. Paul immediately addressed to any of the pro
vinces mentioned at 1 Pet. 1, 1. ; yet it is probable from Eph. 1, 1.
that all the Epistles (not excluding, as Doddr. think, even that to

730 2 PETER, CHAP. III.
Commentators are not agreed. The subject in
question is treated of at Rom. c. 2, 9 & 11., and
especially at Hebr. 10., and elsewhere. Indeed, St.
Peter is justified in saying that his beloved brother
has spoken of these things in all his Epistles. See
the long list of similar passages adduced from St.
Paul's Epistles by Benson and Slade.
16. e'v ofy e'o-TJ tiuo-vorjrd Tiva — dirwAelav. It has
been matter of great dispute among critics whether
ev oly, or ev aly, be the true reading. If the former
be adopted, the subjects will be meant. And this
is supported by incomparably the greater number of
MSS., and by most Commentators and critics. If
the latter be adopted, the Epistles themselves and
the Apostle's method qf treating the subjects will be
intended. And this is supported by some valuable
MSS., both the Syriac Versions, the Arab.,&c. (See
Griesb.) . It is also defended by Beza, Germ., Mill,
T. Smith, and Bens., and recently by a scholar
scarcely inferior to any of these, Dr. Maltby, Serm.
1, 419-, who observes that it " agrees infinitely better
with the context ; though (for reasons which will
readily occur to the minds of critics) the other
might, at an early period, usurp its place." For my
own part, I would retain the common reading, which
I think came from the Apostle : but it seems to me
probable that he had in mind as well the difficulty
of the style and manner, as the abstruseness of the
subjects. And it is strange Mr. Slade should so
warmly repel the "charge" of "obscurity" made
against St. Paul's Epistles; which he thinks the
greatest injustice. Surely if he had but considered
that many causes contribute to produce this, with
out reflecting any blame on the Apostle, and im-
the Romans) , though addressed to particular churches, were meant
for general circulation; and therefore the Epistles to the Galatians,
Ephesians, Colossians, and Timothy, were in some measure meant
for the Asiatic churches in general. And at all events, there must
have been many among those to whom St. Peter addresses himself,
that were St. Paul's converts.

2 PETER, CHAP. III. 731
peaching the ways of Almighty Providence, he
would have forborne language so inconsistent with
his usual good sense.
On the nature of these difficulties many eminent
Commentators have treated. See the Preliminary
Essays and Dissertations of Mackn., the Preface of
Locke to his Paraphrase on the Epistles, and an ad
mirable Sermon on this text by Bp. Atterbury, vol.
3. p. 29. On difficulty of interpretation in general
I would cite Jambl. de Vit. Pyth. C. 1. s. f. rb fxa-
drjfxao-iv direi-evwfxevots Ka) tictjv diropprjrois erup3o'Aoiy
ejriKeKgucpSai, if/euSeeri' re Ka) vbQots cruyypdfXfxacrtv iiricr-
Kidcreo-Qai' aAAaiy re iroWals roiaurats SuerKoAi'aiy irapa-
irotiigeo-b'ai' i^apKel ydg rjfxiv tj tcov Qewv ^ouATjerty, fxeQ', rjs
Kat rd tou'tcov cti diropwreqa huvarbv uirofxeveiv.
By the dpxSeiy are meant those not well acquainted
with the subjects discussed, and also the style of
writing, and unskilled in interpretation in general.
'Ao-TTjpiKToi, " without fixed or solid principles of
Christian knowledge." "SjrpeBAoucrtv, wrest, pervert.
See Slade. By the eoy Kai Tay "Aotirds ypacbdy Grot.
has rightly observed may be understood the Gospels
and Acts then published, and in the hands of most
Chrstians. But surely the books of the Old Testa
ment, especially the prophetical ones, must be in
cluded. And so Germ, and Hamm. Ilpoy ttjv leiidv
auVeov dirwAelav. Most Commentators take the an-co-
Ae/av to denote perdition, eternal punishment in an
other world. Most recent ones render it ad perni-
ciem, namely (says Rosenm.), by approaching them
with an evil mind, and pernicious prejudices. So
Bens. : " The fault was not in the Scriptures, but in
themselves. They were resolved to continue in
their vices, and to support themselves therein ; and
came to read the Scriptures without a love of truth
and righteousness; and to find in them what would
answer their corrupt views." The truth perhaps
lies in the medium. The eiy may denote tendency to
perdition, namely, if the corruption be wilful, or

732 2 PETER, CHAP. III.
might have been avoided b}7 proper means, or not
duly repented of. See note on 2 Pet. 2, 1.
17- u'pTy ouv — crrrjpiyfxou. TlpoyivwrrKovres, " pre
viously warned of these perils and dangers." 4>u-
Aao-ereiv is here used in a reciprocal sense, as often
in the Classical writers. See Wets. The sense is :
" be on your guard." Tcov d3eo-pov irAdvyi cruvira%-
Sevres, " hurried away by the error and deceit of
those lawless (scoffers)," mentioned supra, 2, 7- In
cruvair. there is a metaphor taken (as Bens, says) from
a torrent. See Gal. 2, 13. The e'K-e'o-TjTe tou iSi'ou
o-TTjpiypu is well opposed to the do-rrjptKroi at ver. 16.
^TTjpiy. denotes constancy in the faith as well as in
the purity of doctrine. On iKirnrr. see Gal. 5, 4.
and the note there.
IS. au^dvere tie iv ydpiri — XpierTou. In au%. there
is an idiom (elsewhere found), by which with the
sense of the verb is conjoined, a notion of endeavour ;
i. e. "strive, endeavour, seek to grow in." I would
render : " strive to grow in the grace and the know
ledge of Jesus Christ," or "in the favour of Jesus
Christ and the knowledge of his religion," which
would tend to the other. It is not necessary, with
Rosenm., to suppose an hendiadis.
On the doxology here addressed to Christ see
Bens., or Slade.

733

THE FIRST EPISTLE GENERAL OF ST. JOHN.

CHAP. I.
The contents of ch. 1, 1 — 11. areas follows. The
doctrine of salvation by Jesus Christ taught by the
Apostles, is of divine revelation. Christians are to
imitate the perfections of God ; the light of holiness
is to be studiously followed, and the darkness of sin
avoided. On this condition only is the forgiveness
of sins, obtained by the death of Christ, to be ex
pected. The slaves of sin are the enemies of God.
Sinners are benefited by the atoning blood of Christ,
if they obey his precepts and follow his example.
Now this had already been inculcated by Christ
himself. (Knapp aud Rosenm.)
1. 6 tjv dV dpyfjs — Ao'you ttj? £coTjy, " That which
took place from the first promulgation ofthe Gospel,
which we (i. e. I) have heard, which we have seen
with our eves, which we have surveyed, and which
even our hands have handled, concerning (I say) the
Logos, and author of everlasting life." The sen
tence is completed at ver. 3., ver. 2. being parenthe
tical. The o tjv dV dpyrjs Bp. Bull, Carpzov, and
others, understand of the beginning of the world ;
as 3, 8., taking the o as neuter for masculine. But
this, though true in one sense, cannot (on account of
the context) be considered as the truth here meant.
So Rosenm. observes, that from the context it is
plain the subject is the Ao'yoy TTjy £eoTjy, whose history,
St. John affirms, was perfectly known to himself and
the other Apostles. The dp^Tj is explained, by most
modern Commentators, of the entrance qf Christ
upon his ministry, and the first promulgation of the

734 1 JOHN, CHAP. I.
Gospel. See Rosenm., Mackn., Benson, and Whit
by, which last Commentator adduces as examples of
this sense of air dpyrjs, Joh. 15, 27. Acts 1, 21.
1 Joh. 2, 7 & 24. 3, 10, 2 Joh. 5. ETvai is here, as
often, used of action. The expressions aKTjKo'apv,
eeogaKapv, &c. constitute a form of protestation usual
in cases of seeming improbability. There is, too, a
climax. See Slade. The e'SeaerdpSa is a stronger
term than iwpaKafxev, and answers to our survey,
inspect, implying accurate knowledge. The ai ^eipey
Tj'pov e'v^TjAacpTjcrav refers to what is recorded at Joh.
22, 27. See Doddr. Mackn. thinks it may also
apply to the other opportunities the disciples had of
handling their master, and knowing that he had a
real body. The plural Tjpov is, by most recent
Commentators, supposed to be put (after the manner
of the sacred writers, especially St. Paul) for the
singular. But it may be intended to include the
other Apostles. It is observed, by Rosenm., that
St. John here appeals to the testimony ofthe senses,
because of false teachers, who had neither seen nor
heard Christ ; and he then briefly repeats what he
had more fully said in the Preface to his Gospel,
1, 1 — 14., meaning (as it seems) to show what fol
lowed from tbe accounts contained in the Gospel
both for doctrine, and practice.
1. tou Ao'you rrjs forjs. Thus at Joh. 1. Christ is
called both the 6 Ao'yoy, and rj gwrj. Slade explains :
" Jesus Christ, the author and principle of life."
And so Hardy : " qui est essentialiter ipsa vita, et
causaliter fons et auctor vitae."
2. Kai tj £eoTj e4>avepco'0Tj. These words are, in the
best editions, thrown to ver. 2., with which the pre
sent verse is closely connected, forming part of the
parenthesis of which it consists. The sense is :
" For Jesus Christ, the author of life and salvation,
was manifested," namely, ev erapKi ; as at 1 Tim.
3, 16. Kai (like the Heb. 1) is for yap, as not un-
frequently in the simple diction.
2. ttjv feoTjv ttjv aico'viov, TjViy tjv 7rpoy tov irarepa,

1 JOHN, CHAP. 1. 735
" We (I say) having seen him, do bear testimony to,
and announce to you the (author of) eternal salva
tion, who was with the Father, but has been mani
fested to us." On the sublime sense of tjv 7rpoy rbv
irarepa see Joh. 1, 1 & 2. and the note. Both pas
sages supply an irrefragable proof of the pre-exist-
ence of Jesus Christ.
3. 0 iwpaKafxev. There is here (as Erasm., Beza,
Zeger, and Benson observe) a resumption of what
was before said ; q. d. " That (I repeat) which we
have seen and heard." Rosenm. recognizes a iroo-
Qepairela ; q. d. " wonderful, nay, incredible it may
seem that the Son of God assumed the human nature !
but no other than what we know, and what we have
seen, declare we unto you." The next words show
the purpose of the thus announcing it, namely, " that
ye also may have communion with us, and partici
pate in the benefits which we enjoy from this reli
gion." Kaj tj' Kotvwvla tie — XgicrTou, " Now our com
munion is with the Father, and with his Son Jesus
Christ." The tie is variously rendered ; and by some
it is thought pleonastic ; but I prefer, with Rosenm.,
the sense jam vero, now. The purpose of the sen
tence is (as Est. observes) to show the dignity of
this communion. On the nature of the connection,
the reader may consult Morus ap. Rosenm.
4. Kai TauTa ypdipofxev ufxiv, 'iva rj yapd ufxwv rj ire*
irAijpwfxevt), " These things write we unto you, that
your joy may be complete and full, by attaining the
end of your hopes, even everlasting life." Others
for uixwv read Tj'pov. But the common reading is de
fended by Joh. 3, 29- and 2 Joh. 11. See Carpzov.
5. Kai auTTj icrriv rj eVayyeAia — 'Ufxiv. There are
few points on which Critics are so agreed as that for
iirayye"Ala we should read tj dyyeAi'a, with many ex
cellent MSS., Versions, and Fathers. " For (say
they) the context requires, not promise, but message
and declaration." And so the E. V. This, indeed,
is very true ; but eVayyeAi'a has sometimes that
sense; as in 2 Tim. 1, 1. and Polyb. 24, 10, 8.

736 1 JOHN, CHAP. I.
Yet as dyyeAi'a frequently occurs in St. John, it
seems to deserve the preference. Rosenm. renders
it doctrine. But this is too arbitrary. If we unite
the senses of declaration, precept, and message, we
shall (I think) attain the full sense. The idea mes
sage is required by the dvayy.
5. oti 6 ©eoy cj>eoy icrrt — ouSep'a. It is well ob
served, by Carpzov, that the phrases ev auVcp eTvai
or p'veiv ev ttj Koiveov/a elv&t fxerd rou ©eou, also eK
tou ©eou elvai, and finally elvai rb tckvov tou ©eou
and eK TTjy dATjQeiay. all these St. John had heard
from Jesus himself, as well as many other recon
dite phrases which he has adduced in his Gospel.
With respect to the <£>coy, this is a symbol of what is
most pure and lovely, and, as the best Commenta
tors are agreed, denotes the wisdom, holiness, truth,
purity, and other attributes of the Supreme Being.
By o-Korla is, on the contrary, meant moral imperfec
tion ; for darkness is a symbol of ignorance, vice,
misery, &c. In the application of this to practical
use, it maybe well to bear in mind the observation
of Rosenm. : " Totus locus agit de hominum simili-
tudine cum Deo, ea parte, ut et homines fugiant
vitia et sint sancti. Non excluditur tamen veri et
boni cognatio."
6. ev rw o-Korei irepiirarwfxev, " live in ignorance
and vice." Oo iroioufxev ttjv dATjQeiav Carpzov well
renders : " non exercemus veritatem, non agimus
sincere et integre;" as Joh. 3, 21., where see the
note. 7- edv tie — cpoar). This verse is the exact counter
part ofthe last ; and irepnrarelv iv rw <pwr) is the con
trary to ire^nrarelv iv tco crKorei. 'Q.s auras icrriv iv tco
<Pcoti, " and strive to imitate his perfections." Koi-
vwvlav eyofxev fxer aAATjAeov, " we hold common fel
lowship," viz. by mutual love, having the idem velle
and the idem nolle, &c. Kai to alfxa 'Itjo-ou Xpicrrou
— dfxaprlas, " Then the blood of Christ cleanseth us
from all former sin." By alp* is meant the sacrifice
of the death of Christ ; as Heb. 9, 18. The efficacv

1 JOHN, CHAP. I. 7Sf
of atonement, however, is conditional ; and the sins
here meant must be sins of infirmity and frailty*
heartily repented of and entirely forsaken. Carpzov
supplies euirepio-rdrou, " which yet besets us;" refer
ring to Heb. 12, 1. But this is too arbitrary a sub
audition. 8, 9- idv eiVeopv oti — Tj'pv. By dfxaprla is meant
sin in any way, whether through ignorance, or
knowingly and habitually. Now those are said to
deny that they have sinned, who deny that they have
incurred blame by sin, and so either excuse or palliate
what they have done, and dissemble the fault. So
at Jer. 2, 25. the phrases non peccare, and nullarri
commereri pcenam are interchanged. Here, then,
are designated persons who neither grieve at the
sins committed by them, nor ask pardon for them,
nor intend amendment of life. 'Eaurouy jrAaveopv,
Ka) rj d'Arj^eia ouk 'io-riv iv rjfxlv, " we impose upon (and
injure) ourselves ; and truth and religion have no
place in our hearts." (Rosenm.)
IIio-Toy, veracious, true to his promises. AiWdjoy,
merciful, good. Rosenm. paraphrases : " Si confi-
teamur peccata nostra, Deus pro sua. veracitate et
benignitate nobis peccata remittit, omnemque cul-
pam tollit." See Benson ap. Slade.
10. Here is a repetition, in other words, of what
was said at ver. 8. ; a manner of further enforcing
any important truth frequent with St. John. SPeuo-TTjv
iroioufxev aurbv. This is well rendered, by Pise.,
" mendacitatis eum arguimus," but still closer by
Grot, mendacem facere (as Job 24, 25.), aliquem
pro mendaci habere, to account him for a liar, or so
to act as if we did. And Grot, compares Heb. 6, 6.,
"crucify the Lord afresh." The words following
are exegetical, and well explained, by Carpzov, "we
do not believe and obey his doctrine," literally, " his
word has no place in our hearts," namely, either for
belief, or (as consequent upon it) obedience;' By
the o Ao'yoy tou ©eou is meant the .revelation- of God in
vol. vm. 3 B

738 1 JOHN, CHAP. I. II.
the Gospel ; as Joh. 5, 38. 8, 37. Carpz. compares
James 1, 21. tie^acrdai rbv ifxc^urbv Ao'yov. See Mackn.
and Rosenm.

CHAP. II.
Verse 1. TaOra ypd&w ufxlv, " These things am I
writing to you." For, as Rosenm. observes, it re
gards as well what follows, as what precedes. Tva p)
dpipTTjTe, " to caution you against sin, by showing
you that all wilful and habitual sin is utterly incon
sistent with Divine communion." Kai edv afxaprj),
" If, however, any do sin," i. e. as Carpzov explains,
through frailty, ignorance, or precipitancy — he need
not despair of pardon, for in that case, &c. Ilapd-
xAtjtov 'iyofxev irpbs rbv irarepa. By irapaKA. is meant
an advocate, one who will plead our cause, a depre-
cator, and, in a general way, a helper. Of which
sense many examples are adduced by Loesner from
Philo ; as 560 r>., where Joseph, says to his brethren
P?N!voy eregou tielcrQe irapaKA^rou. Of this forensic and
aulick term I have before treated. See the note on
Joh. 14. 10., andElmsley on Eurip. Med. 155. "There
is nothing (Doddr. observes) that illustrates the mat
ter more than the residence of some eminent persons
from distant provinces in the courts of great princes,
or states, whose business it was constantly to nego
tiate with them the affairs of those whom they repre
sented, to vindicate them from any unjust aspersions,
and to promote their interests to the utmost of their
power." " Now, as in common life (observes Ro
senm.), any one who has found a friend to help him
forward, does therefore the more confidently look for
success ; so we, when filled with compunction for
sin, so much the more confidently trust for pardon,
in reliance on Jesus, who is the iAao-py irep) rwv
ap«|Tieov. AiKaTov, sinless ; as 1 Pet. 3, 18. Heb. 7, 26.
2. ko* avToy iAcwp'y Vti, &c. The Kai auToy icrrt

1 JOHN, CHAP. II. 7391
is for j»y eo-Ti ; and iAao-py is for iAao-TTjy ; by a me
tonymy of the effect, i. e. (as Rosenm. explains)
sacrificium pro reatu ; as Ez. 44, 27- Ps. 49, 8. See
the excellent note of Whitby, or the extract in Slade,
By the rjfxwv many recent Commentators under
stand Christians in general ; and by oAou tou KoVpu,
the whole human race, of course including Heathens.
And (as observes Doddr.) "Christianity could surely
receive no prejudice by supposing that truly virtuous
Heathens may be accepted by God, in consideration
of the atonement which Christ has made." Tins,
however, seems not to have been here had in view ;
for the Apostle (as many eminent Commentators,
antient and modern, suppose,) appears to be OPly
speaking of believers ; by the Tjpov meaning the
Jewish people ; and by the oAoo rou Ko'erp.u, all the,
Gentiles who believe and embrace the truth. See
Pole's Syn. and Bens. Wolf, indeed, and almost all
the Dutch Commentators take the oaou tou KoVpy to
mean the whole human race ; but then they under-*
stand only such as may be Christians. See the notes
in D'Oyley and Mant.
3. Kaj ev toutco ytvwo-KOfxev — TTjpeopv, " Apd by this
we know (or may know) that we have a right know
ledge of Him (i. e. Christ), if we keep his command
ments." The eyvwKafxev some explain of real know
ledge, not speculative and sterile, but practical and
useful. Others, observing " verba notitise saspe af
fectum denotant," explain it love; comparing the
Heb. yv and Joh. 10, 14. (See Carpzov.) It is,
moreover, not agreed whether by aurbv be meant
Christ, or God the Father. Those who adopt the
former interpretation urge that Christ was just be
fore mentioned. But the same will hold good ofthe
Father ; and the latter is supported by ver. 5. It is
at ver. 6. (as Carpzov observes) that Christ, and faith
jn him, is spoken of. Tiveo'erKeiv auVov must then be
interpreted according to the person understood .by
&vrbv. The term may, in a general way, import to
3b2

740 1 JOHN, CHAP. II.
have a right knowledge of his will, &c. In ver. 4.
there is a repetition ofthe sentiment, supra, 1, 8.
5. oy ti' dv rrjpy) — rereAelwrat. By the Ao'yov is
meant (as Rosenm. observes) the preceptive part of
Christianity. 'AATj$coy ev toutco tj dyd7nj tou ©eou tc-
reAeiwrai. The best Commentators, as W'hitby,
Carpzov, and Rosenm., are agreed that the sense is:
" In him, truly, a sincere love towards God is
evinced. In this sense TeA. is used at 2 Cor. 12, 9-
" Now the precepts of Christ (annotates Rosenm.)
express the will of God. No one can more strongly
evince his love towards God than by wholly accom
modating himself to his will."
5. e'v toutco y i vcoencopv oti evauVaj eVpv. The same
sentiment in other words : for (as Rosenm. observes)
to be in God, to have God, to be conjoined with God.
are all synonymous phrases, denoting that conjunc
tion with God mentioned at 1, 3.
6. 6 Aeycov e'v aurw — irepurarelv. On the phrase fxeveiv
iv XpicrTcp see ver. 5. By irepurarelv is here, as often,
meant life and habitual conduct. The sentiment is,
that consistent disciples imitate their master. OuTcoy
is omitted in one MS., the Vulg., and some Latin
Fathers. But that may be accounted for from the
particle being, in Latin, superfluous. Here (Bens.
observes) the Apostle sums up all he had said at ver.
3. and 4, 5.
7, 8. dtieAQo), ouk ivroArjv — dg^Tjy, " Brethren, I en
join no new commandment upon you, but an old
commandment, which ye had from the beginning.""
Such is (I conceive) the sense of the words: but on what is
meant by the kvroXrjv iraXalav there is much diversity of opinion.
Some, as Hamm., Carpzov, and Rosenm., refer it to what was said
at ver. 6. on the imitating Christ, and abstaining from vice. And
Itosenm. thinks this is levelled against the false teachers, who disse
minated new doctrines, and did not follow those of Christ, but pro
pounded fancies of their own. The kvroXrj he would take for the
complexus -plurimus praceptorum, the principal doctrines qf Christia
nity ; as <2 Pet. 2, 11. 3, 2. Heb. 7, 18. 19, 19. And he lays down
the following as the general sense : " Religionis doctrinae, quas ego
vobis .trado, de necessitate peccata fugiendi et sancte vivendi, non
sunt no\'ae, sed jam ab initio EvangehT omnibus cognitae.'" But in

1 JOHN, CHAP. II. 741
this there is something strained and harsh. Mackn. proposes a new,
but most far-fetched interpretation. The most eminent Commen
tators, from Bp. Bull to Benson and Bp. Horsley, refer the subject
matter of ver. 7, 8. to that of 9 — 11., namely, that Christians should
love each other even as Christ had loved them. Now this was an
early injunction of Christ, and had been all along inculcated by the
Apostles and true teachers; the contrary to which was a recent in
novation of false ones. It was, indeed, as old as the Mosaic law ;
but, on the other hand (for that is the sense of irdxiv) certain con
siderations entitled it to the appellation of new, both as regarded
Christ and themselves (o kanv dX-nBks kv avrai Kai kv vplv). See the
paraphrase of Benson and his note, and the excellent paraphrase of
Doddr., as also Bp. Horsley's Sermon on Joh. 13, 34., or the extract
in Slade, and the notes of Bp. Hall and Abp. Seeker ap. D'Oyley and
Mant. The words on r) aKoria irapdyerat, Kai rb tpws rb aXrjdivbv rjbrj
falvei are obscure and variously interpreted. I would translate :
" For the darkness is passing away, and the true light now shineth."
The connection seems to be this : " And your obligations to fulfil
such a command are proportionably greater, for the darkness is
more and more dispelled, and," &c.
9- o Aeyeov — dpTi. By dSeAeb. is meant fellow-crea
ture. See Matt. 5, 44. 'Ev rrj o-kotIo. icrriv, " is yet
in the darkness of ignorance, and has no true know
ledge of religion." In this ignorance sin also seems
implied. The eeoy dan refers to the light having
shone on the world. It is truly remarked, by Ro
senm., that to many this might seem a new doctrine ;
and the misanthropic spirit of the Jews is well known.
10, 11. ev tco Cpwr) fxevei, Ka) (TKavtiaAcv ev auVco ouk
etrnv. Mevei seems to be for ep/e'vei ; and it is a sort
of vox prsegnans, well explained by Rosenm. : " eo
ipso declarat et ostendit se constantem esse," &c.
By <peoTi is meant the true religion, and the duties it
enjoins. It is then added : Kai o-Kav§aAov e'v auVeo oo'k
eVTiv, which words are variously explained. Benson
takes the auVco to refer to <Pcot1 ; and he renders :
" there is no danger of his stumbling in that." This
he supports with his usual ingenuity: but it is not
without reason that almost every other Commentator
takes it to refer to the person. Rosenm. paraphrases
thus : " in eo nullum obstaculum (virtutis) est; ni
hil est quod eum impediat, quo minus nempe in
cognitione veri et virtutis studio crescere possit."

742f 1 JOHN, CHAP. II.
Our affections and lusts (he adds) lay stumbling-
blocks for our virtue ; whereas in his heart who has
true Christion love, the baleful passions of envy,
hatred, malice, and all uncharitableness, find no
place. The words of the antithetical clause 6 tie fxi&wv—
auTou, Rosenm. rightly remarks, are not to be rigor-'
ously interpreted. His exposition, however, is some
what vague. The sense (I conceive) is : " Such a
man shows that he is involved in the grossest igno
rance of true religion, its essence, and duties ; and
as far as he is a professor of Christianity, and aims at
salvation, he entirely wanders both in conception
and action from the object he seeks ; and, like the
blind Sodomites, vainly wearies himself to find the
door of salvation."
12. With the portion consisting of this and the three following'
verses Commentators have been not a little perplexed ; and most of
them stumble at what they please lo call the tautology, on account
of which much ambiguity is supposed to exist in several of the ex->
pressions. Many, Mr. Slade says, with reason, " adopt the conjecture
of Doddr., and suppose, from the great similarity of expressions, that
some were corrections of others ; and that, by mistake, all of them,
original as well as corrected, were received into the text." And he
adds, that there does appear, altogether, from MSS. and Versions,
'' no small uncertainty respecting the true reading. A consistent in
terpretation (he thinks) of the passage might be obtained, by omit
ting the two first clauses Of ver. 13. as far as rbv irovnpbv, and by
beginning it with eypa\pa vplv iraihta, instead of ypdtpw, which
reading is supported by some of the best authorities, and it will
agree vvith what follows." He observes, too, that this construction
is supported by the context. (See more in his note.) But to all
this I must demur. Neither conjectures nor transpositions (espe
cially when, as in the present case, they are unsupported by autho
rity,) have, in the course of this work, received much attention from
tne, nor do they seem entitled to it. And as to tautology, the ho-
tions of the antients and the moderns differ exceedingly on this point,
the latter of whom have a fastidiousness thereon quite unknown to
the former. Now repetitions abound in the Apostle, and what aie
called tautologies are not rare. But these (I conceive) are seldom
introduced, except for the purpose of enforcing some precept, &c. ;
and such seems to be the case here, as I shall show in the annota
tions, in the course of which the ambiguities and difficulties com
plained of by Slade will (I trust) be removed. And, first, much
obscurity is removed from the passage by the view of the whole
traced out by Carpzov, whom see in loco. He takes the primary pro-

1 JOHN, CHAP. IlV 745
position and thesis to be contained in ver. 15. pr) dyairdre rbv ko<t»
pov, pnhk rd kv Koapw, which he prints in capitals. Rosenm., (who
entirely adopts his view,) observes, that certainly "the repeated verbs
ypd\Lw, eypa\La, and also the repeated nouns reKvia, irarkpes, and
veaviaKot, are the same impelling causes insisted on anew. It is
plain, then, that the sentence is continued, and no full stop must be
placed, except after Koapto."
TeKvia. The best Commentators are pretty much agreed that
this is a general address, comprising all Christians, as at ver. 1.,
and frequently elsewhere in St. John. (See Beza and Wolf.) The
words on atpkwvrat iiplv ai apapriat bid rb ovopa avrov are sup
posed, by Rosenm., to contain a reason why Christians ought not
to prefer the world (ver. 15.) ; namely, since the forgiveness of sins
should always be an incentive to the striving after holiness, and es
pecially the cultivation of mutual love.
13. ypdipw vpiv, irarkpes, on kyvwKare rbv air' dpxrjs, "1 write to
you, fathers, for ye know him that is from the beginning." Mr.
Slade (rightly I think) supposes that the use of the word reKvla
suggested to the Apostle the idea of addressing himself to the three
gradations of Christians denominated by children, young men, and
fathers. And he cites Schol. ap. Matth. Here, however, we are en.
countered with diversity of opinions. Many Commentators suppose
that this is meant for a distribution of Christians into the different
degrees of spiritual progress. But there is hardly any thing to coun
tenance the notion. There seems scarcely more than an allu
sion to the different degrees of proficiency which might be presumed
in those different ages ; and Rosenm. thinks these are introduced
oratorie: adding: "Solent nempe qui ad alios verba faciunt saepe
singulorum ordinum, singularumque actatum homines alloqui, non
qubd haec vel ilia admonitio ad unius conditionis homines pertineatj
sed ut declarent, se omnibus acsingulisaliquid dicere posse." In this,
however, there is something rather too artificial to suit the plainness
and simplicity of the Apostle's style. On the distribution of the
three ages which constitute the term of life, he might have ob
served, that such was not unusual to the antients. So Thucyd. 6,
18. (T. 2, 354, 6. Bekker.) Kai vopiaare vebrnra pkv Kai yrjpas
avev dXXrjXwv pnhkv hvvaa&at, bpov be rb re ipavXov Kai rb piaov Kat
rb irdvv aKpi/3es dv ^vyKpaBkv paXtar dv laxvetv. .flSschyl. Sept.
Theb. 10. 'Ypas be XPV vvv, Kai rbv kXXeiirovr ert "H/3»;s dxpaias,
Kai rbv kZnfiov xpbvw, RXaarnpbv dXbaivovra awparos iroXvv,"Qipav
r kxovB' eKaarov' & 660. 'AW ovre vtv tpvyovra pnrpoBev okotov,
Our' kv rpoipalatv, ovr etpyftrjaavrd irw, Ovr kv yeveiov faXXoyrj rpv
Xwparos, to omit many other passages which I shall adduce on the
passage of Thucydides.
The words on kyvwKare rbv air' dpxvs are very remarkable : for
the best Commentators are agreed that the expression cannot mean
God, but Jesus Christ (since, as Rosenm. observes, He is in this por
tion plainly distinguished from Him), and denotes his eternal being
with God the Father. Rosenm. aptly compares Joh. 1, 1. kv
dpxfi r)v b Xbyos, I add Theophyl. Sim. 115 C, kireripnae yap roll
kBveaiv b &v dir dpxrjs.

744 1 JOHN, chap. ir.
, The application is obvious: that they will not prefertothis eternal
Being things temporal and speedily to perish, ver. 17. See Rosenm.
The veaviaKol are persons in the flower of life. And the veviKf)-
Kare rbv irovnptjv alludes to those fiery temptations of Satan (" darts
tempered in hell"), or carnal temptations, which he levels particu
larly against such. For as the knowledge' of Christ is presumed
to be most in the aged, so carnal temptation, and, as it is to be
hoped, effectual resistance thereto, is to be expected from those
in the flower of age.
By the iratbia are evidently meant the youths, or striplings. See
Benson. 14. kypa-fyavplv — air' dpxrjs. The repetition has peculiar energy :
and Rosenm. well translates : " Tenete, queeso, senes, quod scrip-
serim, vos cognovisse," &c. And he remarks, that they are enjoined
to bear in mind by what means they have arrived at that happy state,
and to always strive after further degrees of perfection.
"On iaxvpol kare — wovnpbv. There is no need to resort to the
rnetathesis here supposed by Rosenm. The words maybe rendered :
" For you (I presume) are strong (in the Lord), and the word and
revelation of God abideth in you, and (I trust that) you have exerted
your strength and conquered the evil one."
15. pi) dyairdre rbv Koapov, pnbe rd kv rw Koapw. Now comes
the weighty admonition so long suspended on the construction.
Here the Apostle cautions Christians against the love of this world,
and (as Bens, observes) enforces the caution with three arguments.
1st. The love of God and the love of the world are inconsistent.
2dly. This world will soon pass away. 3dly. The rewards of sincere
piety will be eternal.
The Koapov is, by most Commentators, explained the evil part of
the world. (See Pole.) But I rather apprehend that the limitation
(for such must be supposed) is to be made at the word dyarrare, and
that this signifies this excessive degree of attachment which it is
never safe to devote even to the most legitimate objects of regard,
and the most important business of the world, otherwise it will
clash with the love towards God, (with which Pric. compares the
religio patris,) and eventually destroy it. The above view (I find) is
supported by Bens, and Doddr. See the excellent note of the former.
16. oti 7rdv rb iv Korrfxw — io-ri. These words con
tain the reason; and the Apostle here contemplates
the case when the affections (as it too often happens)
are absorbed and diverted from their proper object,
not by the legitimate and laudable objects of the
world, but such as are altogether carnal and at va
riance with our high calling in Christ Jesus.
It is evident from the words following that iruv to kv rw Koapw
.must denote '' whatever disposition of mind is (centered) in the
world," which implies an excessive attachment to it. Of this the
Apostle gives three examples ; the kiridvpia rrjs aapKos, the kiriBv-
pla twv ofBaXpwv, and the dXagorela rov fliov, which are supposed

1 JOHN, CHAP; Ii. 7*5
,ta be meant for the three different stages of life above mentioned j
and it is generally thought that young men are cautioned against
the lusts of the flesh, old men against covetousness, and children
against the pride of life. Bens, however, supposes that the' youth
were cautioned against indulging the lusts of the flesh, young men
or middle-aged persons against the pride of life or ambition, and
old men against covetousness. And in like manner Wolf and Doddr.
explain the dXaioveia. Yet in these criticisms there is something
precarious ; and any such application of the three terms seems too
ibrmal for the simplicity of the Apostle's style. I rather imagine
that a caution is here intended against the most formidable temp
tations that beset persons of every age. The kiriBvpia evidently
signifies sensual excess of every kind. The kiriBvpia twv 6<p8aXpwv
is by some applied to lasciviousness ; as Matt. 5, 28. 2 Pet. 1, 14.
where see the notes. And this I can myself confirm from Philostr.
V. Ap. 1, 42. tq. eiriBvprfriKOv, oirep eladyovrai bid twv bipBaXpwv.
6, 11. j3pwaews re KaBapy, ipkpov je bs (poirip hi oppdrwv. Hesch. III.
p. 53 h kwiBvuiar) bid twv bipBaXpwv kpxerat. ^schyl. Agam. 718.
seqq. paXBaKov oppdrwv (ikXos A-nli8vpov epwros dvBos HapaKXtvova'.
Eurip. Hippol. 527. Monk. 'Epws, 'Epws, 6 Kar oppdrwv SirdSeis
irdBov, &c. Others interpret it of covetousness ; which may be plau
sibly maintained (seethe learned note of Carp.); but it is best to
take the expression in its most extensive sense, to denote a desire
for the gay vanities, the external gaudes (as they are called by our
old writers,) of this world. This interpretation is confirmed by Ezek.
24, 25. Xapj3dvw rr)v ercapaiv rrjs mv^ireus aiirwv, rd eiriBvpripara
twv SipBaXpuiv. As to the aXaSoveia rov (jiov, it is chiefly exegetical
of the preceding ; or may have, as Rosenm. thinks, especial allu
sion to the ostentatious vanities of dress, and (he might have added)
all such other kinds of ostentation as the rich delight in. It is not
ill rendered by Tindale the pryde of goodes. It is best expressed by our
old word braveries, i. e. the ostentations, pomps, and splendours of
this world.
Now these, the Apostle adds, are not ee rov irarpbs, i. e. (as Ro
senm. explains) are not agreeable to the will ofthe Father; and (as
Mr. Slade observes) he shows us, that though God, as our Creator,
is the author of our natural appetites, the abuse of them " is of the
world." 17- Ka) 6 Ko'erp.y irapdyerat, Ka) rj iirtdufxla aurou.
Hi pereunt, et perit id, quo delectantur, morte
finem imponente omnibus mundanis desideriis. Ca-
duca omnia, et cito transeuntia. (Rosenm.) The
irapdyerat seems to denote the gradual perishing of all
these things, which, as it were, fade from our eyes. I
would compare 1 Cor. 7, 31. irapdyei ydp rb o-yrjfxa
rou Koo-fj.au rourou, where see the note. 'O tie irotwv rb
SeArjfxa rou &eou, fxevei eiy tov aicova. By pvei eiy rr)v
aicova is (I conceive) not meant, as Rosenm. explains,

746 1 JOHN, CHAP. II.
" he shall never cease to practise virtue, and find its
reward," but simply, he shall have an eternity of life
and happiness ; the objects of his love and attach
ment will continue for ever, and will not, as in the
case of the sensual and worldly minded, leave him
even before he leaves them."
18. From hence to ver. 28. the Apostle cautions
the Christians against those deceivers who then ap
peared in great numbers : and points out to them
the many advantages which they had for knowing
the truth ; and the many obligations which they
were under to adhere to it, and to practise accord
ingly. (Bens.)
18. io-ydrr) wpa icrriv. On the sense of this expres
sion Commentators are by no means agreed. Ro
senm. enumerates five principal various interpreta
tions. 1. " the last age of the world. But this can
not be admitted, since the Apostle is speaking of
what is shortly to happen. 2. " The time near unto
the destruction of Jerusalem." But neither can
that be intended, if, as some saj^, the Epistle was
written in the name of Domitian. 3. " Perilous and
evil times." 4. " The future or coming period,"
(from the Hebr. tD^2_n nnnNl), alluding to some
prophecy then well known. Knapp thinks the Apos
tle has reference to the predictions of Christ respect
ing some future false prophets (i. e. teachers feign
ing divrhe inspiration), Matt. 7, 15. 24, 11 and 24.
Mark 13, 22 and 23. " Now (continues he) the per
versity of many teachers in this age did seem to
point at the fulfilment of the predictions. In the
present evils the Apostle saw a prelude to future
and more serious ones, although of the exact time
when these should happen he knew not. See Acts
26, 29 and 30. 1 Tim. 4, 1. 2 Tim. 3, 1 set]. 4, 5.
2 Thess. 2, 3—12. 2 Pet. 3, 20. Jude 17 and 18."
A highly ingenious, but (I think) somewhat too ar
tificial an interpretation. As to the fourth, it has
very little to recommend it. The third, which is
supported by Schoettg., Wolf, and Rosenm., seems
to deserve the preference.

1 JOHN, CHAP. II. 7^7
18. KaQws rJKou&are 0V1 0 dvf i%pitrrt>s eg^eTaJ— *<i>fJe*
icrriv. On the subject of the dvrlyoicrros there is as
little agreement of opinion as on the io-ydrt) Spa,
(See Pole's Syn. and Wolf.) It is observed by Ro*
senm. and Slade that the dvrt. may signify in the
place qf, or in opposition to. And some suppose that
the Apostle means the impostors who (as we find
from Josephus), after the destruction of Jerusalem,
rose up, and pretended to be the Messiah. But the
points of similarity are fewer than those of dissimi
larity. The latter sense, therefore, of dvTi. must be
adopted : and the best founded opinion seems to be
that of most early Commentators, and recently Ben
son, Doddr., Rosenm., Sec, that the Apostle means
false teachers, whose life and doctrine were in oppo*
sition to Christ and his religion ; and the term is
supposed to be synonymous with the 6 dvTiKei'pvoy of
St. Paul at 2 Thess. 2, 4. From the description SU
John gives of these men further on, and at 4, 3. and
2 Eph. 7., it appears that they were not (as Whitby
supposes) unbelieving Jews, persons who pretended
to be Christians, and yet maintained that Jesus was
not the Messiah; or, if the Messiah, in some pecu*
liar sense of their own. Others say they were apos~
tales. And all the classes of early heretics are fixed
upon by some one or other of the Commentators*
(See Carpz.) Upon the whole, no certainty can be
attained, for want of more information on the reli
gious state of those times. See Bp. Bull's Judicium
Ecclesias, p. 33, 38. and Vitring. Obss. Sacr. L. 5.
c. 12.
19. e| rjfxwv i^rJA$ov — rjfxwv. The antithesis is Very
pointed, but can scarcely be expressed in any other
language. The e'l^Afiov is perhaps a vox praegnans.
And the sense seems to be this : " They went forth
from us, and therefore had arisen from us ; but they
were never really qf us, not Christians in heart, but
who, after having become such, imbibed false no
tions, and threw the society into confusion."
19. ei ydp — p0 rjpov. The Apostle proves their

748 1 JOHN, CHAP. II."
former falseness from their subsequent apostacy. In
the next words dAA' I'va cpavepw&wo-ivori ouKe'icn iravres
it; yjpov there is an ellipsis, which some supply by,
this was permitted by God. But that is too arbitrary
a subaudition. It is plain that e£ rjfxwv i^rJA$ov must
be supplied from the former part of the verse (and
so the Syr. and E. V.) ; though the former may be
included in a secondary sense.
The words otj ouk ito-i iravres ef rjfj.wv admit of two
renderings. E. V. &c. " that they were not all of
us." But that cannot be the sense. They must
rather (by a sort of Hebraism, as v. 21. irdv ^eutios —
eo-Ti) be for o'ti iravres eieri ouk e'f rjfxwv, " that they
were not any of them of us. Eien for ¦ijcrav, as often.
Rosenm. assigns the sense, " that not all those who
are in our societies are Christians at heart." But
this the cpavepeoQcocriv will not permit ; and at oti ouk —
there would be a very harsh ellipsis.
20. Kai upTy yoia-fxa eyere dirb rou dytou, " ye are
anointed," &c. Now anointing, according to Ori
ental manners, is supposed to accompany inaugura
tion to any office of dignity. This anointing maybe
considered as alluding to our Christian inauguration
by the sacraments and the preaching of the word.
From a comparison of ver. 24 and 27- it appears that
this unction or anointing denotes the first instruction
in the Christian religion, the fruit of which is a
knowledge ofthe truth (ver. 20, 21 and 27). Since,
then, the thing is sufficiently shown by the writer
himself, we must not attend to those who maintain a
different sort of unction. (Rosenm.) There may,
however, be an allusion to the imparting ofthe yapltr-
fxara ofthe Holy Spirit, then so frequent. See the
note on 2 Cor. 1, 22. and Mackn. in loco. ' Airb tou
dyi'ou may either mean God, or Jesus Christ ; though
the latter interpretation is the more probable. See
Beza, Grot., Whitby, Wells, Doddr., and Mackn., or
the extracts in Slade. Kai o'ltiare irdvra. The 7rdvTa
must (as Grot, observes) be restricted by the subject
matter (as in 1 Cor. 9, 22. 15, 27-), and denote all

1 JOHN, CHAP. 11. 749
things necessary to salvation, and to avoid the delu
sions of those impostors, viz. (as Rosenm. observes)
that the kingdom of Christ is not of this world (Joh.
18, 36.), that we are to render unto Caesar the things
that are Caesar's, &c. (Matt. 22, 21.), that the jus
gladii is not to be seized, by taking the law into our
own hands.
21. ouk typa^a — o'ltiare aurrjv. Rosenm. takes the
ouk eypa-i^a for, " non ea mihi scribendi fuit causa."
But this is too harsh a subaudition. It is more na
tural, with Carpz., to take oti in the sense quasi, i. e.
" {"supposing) that." And the words dAA' oti — ecrrj
require a similar subaudition. Thus : " but as sup
posing, or trusting, that ye know it.'' For, as Bens.
observes, even persons in possession of knowledge,
nay, endowed with the Spiritual gifts, stood in need
of repeated cautions and admonitions. He might
have compared a kindred passage of 2 Pet. 1, 22.
Ato ouk dfxeArjcrw ufxas de) uTroppr/rvceiv irep) toutwv, Kai-
irep eiSoTay Kai ecm^iypvouy iv rjj irapoucrr) aArjSela.
21. oriirdv ^/eutios. Here is a common Hebraism,
by which irdv with an ouk following stands for a ne-
gatio universalis. The sense is well expressed by
Benson thus : " and are sensible that no false doc->
trine proceeds from the truth, or is consistent with
it." By the truth is meant the pure Gospel ; and by
the -tyeutios, the erroneous doctrines of the Anti
christs. 22. Tj'y eo-TJv 0 ^euo-T^y — X^jcttoV ; This is (as Ro
senm. says) to be taken comparate ; since there are
other kinds of impostors. "Who is an impostor, if
he be not?" i. e. who is so great an impostor as he
who denies that Jesus is the Messiah? 'Apvelo-Qut
and many such verbs take a negative after them,
which, not being expressed in other languages, is
thought a pleonasm, but it tends, as in the case of
two negatives, to strengthen the negation. :
22. ouTo'yeo-Tiv — ulbv. Rosenm. observes, that dgveTcr*
r)ai here signifies to detract from the faith and autho
rity of; as Acts 3, 13 and 14. And it is truly re*

750 1 JOHN, CHAP. JI.
marked by Whitby and Rosenm., that dov. rbv Uare%a
does not signify to deny the existence of God, and
so be an Atheist, but (as Whitby says) to deny, 1.
the truth of his testimony, c 5, 10. Joh. 3, 33. ; 2,
the doctrine of the Father, or that doctrine which
proceedeth from him ; for " he whom God hath sent,
speaketh the words- of God." Joh. 3, 24. " Whence
it is evident (continues Whitby) that he who denieth
the Son, cannot retain the true knowledge of the
Father, because he can be known only through the
Son. Joh. 1, 18. 4, 23 and 24. 8, 19 and 55. 14, 6
and 7. 16,3. Matt. 11, 27." Or it may signify (as
Morus explains) to deny that the Father sent the
Son for the salvation of men, to deny the Father's
benefits, as conferred on men by Jesus Christ." So
also Rosenm. and Wets.
23. jrdy 0 dpvoufxevos rbv 'Tiov, outie rbv JJarepa eyet,
" He who denieth honour to the Son, hath not the
Father in honour or in knowledge, receives not his
doctrine. " It is observed by Rosenm., that eyeiv
©eov, and Koivmviav iyeiv fxerd ©eou, as also elvai ev &ew,
are in this Epistle interchanged, and denote all the
unity and relationship with God effected by religion.
See also Bens. The words 0 opAoyeov — eyei, found
in many MSS., Versions, and Fathers, and received
by Griesb., Matt., Knapp, and Vater, have the ap
pearance of being genuine ; for they not only seem
to be required by «the sense, but they savour of the
style of St. John ; and their omission may better be
imputed to homaeoteleuton than their addition to a
marginal scholium.
24, 25. up?y ouv — pverco. 'Air dpyrjs, " from the
commencement of your evangelization." Grot, re^
marks, that the construction is Kara rb enjpcivo'pvov ;
as at ver. 27 ; for the Apostle begins as if to say :
tf Ye then, what ye have heard from the beginning,
retain ;" but for the retain he puts, " let it remain
in you."
324. iav iv opv fxelvr) — fxevelre. Now, remaining in
implies favour, and the receiving the promises of

1 JOHN CHAP. 11. 751
God by the Son. The promise of the Father, i. e.
the thing promised by the Father, is then said to be
eternal life and happiness. The accusative is put
for the nominative, like the well known urbem quern
statuo vestra est. See, however, Bens, or Slade.
26. TaoTa eypa^/a ufxlv ireg) twv irAavwvrwv ufxas.
The irep) some render on account of; as Matt. 4, 6.
Most assign to it the sense concerning. If it be ren
dered quod attinet ad, the former signification may
be included. IlAaveo'vTeov may signify those who are
seducing them, which imports the endeavour, whe
ther successful or not. See Bens., Wells, and Doddr,
27- Kai upTy to yplo-fxa 0 eAa|3eTe d?r' aurou, iv ufxiv p-
vej. The Kai upTy is rightly taken by Rosenm. for ad
quod attinet ; the upTy being put absolutely. On
yplo-fxa see the note supra, ver. 20. The words Ka)
oy ypelav eyere I'va Tiy tiitido-Kr) o'p*y, however, are
somewhat obscure. They seem to express that the
persons he is addressing stand in need of no admoni
tion to maintain a virtuous course : and Carpz. re
marks that the Tiy (according to the usage of the
Apostle) denotes himself. But the words cannot have
such a meaning ; otherwise why did the Apostle ad
monish them. Either, therefore, the expressions
must be understood with restriction (as they are by
Grot.) to time, places, and circumstances (on which
see the excellent note of Doddr.), or import that
they had no need of information for the purpose of
distinguishing false teachers from true ones ; for
many had the gift of discerning spirits. See 1 Cor.
12, 10. and the note. (Consult Mackn. and Slade.)
Or, with Bens, and Rosenm., we may suppose the
Tiy to relate to any of those impostors ; or at Sioacno)
understand n, i. e. " any thing those impostors could
teach you." But this is not so natural a mode of in
terpretation. 27- dAA' co'y to aurb yd%itr fxa — pveire ev aurw. Kai,
and so. ¥eu§oy is for \J/euoey; and (as Rosenm. ob
serves) the same thing is said first affirmatively, and
then, J>y denying the opposite. The fxevdre is by

752 1 JOHN, CHAP. II. III.
some considered as the future for the imperative.
But that comes in the next verse. It seems better,
with Grot., Bens., and Rosenm., to take it for a
future bene sperantis et ominaniis ; " ye will (I trust)
remain in him; and continue in his doctrine."
28. Kai vuv, reKvla, fxivere — irapoucrla. aurou. The
sense (I conceive) is this : " And now, my children,
(to my hope and trust let me add my injunction,)
abide (I say) in him, that when he shall appear, we
(i. e. not only ye, but myself,) may have confidence,
and not have cause to blush and be confounded at
his presence, when he cometh." In the change of
persons we may observe great delicacy ; for the re
jection and disgrace ofthe disciple tends to the dis
credit of the teacher. See 1 Thess. 2, 19 and 20.
Hebr. 13, 17-, &c. The Kai vuv is (as Carpz. observes)
a formula used in exhortation deduced from pre
mises, and may be rendered proinde. See also Slade.
A'io-yuvecrQai dirb Tjvoy is compared with the Hebrew
to ICO. So we say to blush at. Now such blushing
implies rejection.
29- edv ei3>jTe — yeyewrvrat. With these words Bens.
makes a new section commence. AiKaioy, virtuous.
Ttvwo-Kere may be taken either for an indicative or
imperative, noieiv rr]v ' titKaiocruvrjv (as usual in St.
John,) imports an habitual practice of virtue. 'E£
auTou yeyevvrjrai, " is his genuine son, is acknow
ledged as such, and beloved." In this sonship is im
plied both a similarity with God, of feeling, thinking,
and acting, and the favour and benefits usually im
parted by fathers to sons. On the expression see
more in Mackn., or Slade. The transition from
Christ to God is compared by Rosenm. with that at
ver. 3,5, and 16. from God to Christ.

CHAP. III.
St. John represents it as the honour and privilege
of the disciples of Christ, that they are the sorts- of

1 JOHN, CHAP. II. 753
God, and entitled to future happiness. But, withal,
he lets them know, that the way to prepare for that
future felicity is, by purity of heart and life ; that
the practice of righteousness is the only sure proof
that we are born of God, and are true Christians ;
as vice is an unquestionable proof of a man's belong
ing to the wicked one. (Bens.)
Ver. 1. Itiere irorairrjv — KAijScopv. Nova excitatur
attentio ; sed cohseret oratio cum superioribus. (Ro
senm.) Itiere, reflect, consider. tlorairrjv dydirrjv,
" what an amazing proof of love." "Iva TeKva ©eou
KAijSeopv. The Kai eo-pv added in many MSS. and
Versions is from the margin. The Apostle has re
ference to the name applied to Christians by Christ
himself, Matt. 5, 45. On the import ofthe term see
the note supra, 2, 29. It appears (Slade says) from
the preceding verse, that the Apostle alludes to
those who actually were the sons pf God, " by doing
righteousness." 1. tiid rouro — aurov. Benson observes, that the
two members of this argument are transposed ; — Be
cause the world knew him not, therefore it knows not
us. Or the truth is first laid down, and then the
reason of it assigned. He adds that, when it is said
the world knew them not, it is meant, did not fully
comprehend what glory and felicity was implied in
being sons of God, and heirs of the eternal inherit
ance, and this for the same reason, that they knew
not God (or Christ) and his doctrine, being blind in
heavenly things."
2. vuv TeKva ©eou ecrpv — eo-Ti. Here we have a so
lemn repetition of the same assertion, another truth
being engrafted upon it with respect to our dignity
and glory in the future world. I would paraphrase
thus : " (As to our present state) now (I repeat) we
are already sons of God, and (as to our future one) it
does not yet appear what we shall be. However, this
we do know, that when he shall appear we shall be
like unto him, for we shall see him as he is." On the
reKva see the note on 2, 29. OuVeo i$avepaJQr), " it
vol. vm. 3 c

754 1 JOHN, CHAP. III.
does not yet appear even to true Christians (much
less to the profane world ; they cannot form any ac
curate conceptions)." Ti ecro'pSa, " in what state or
situation we shall be placed, and what called, what
dignity," &c. ; for ti is a very extensive term, and is
(as Rosenm. observes) applied to all qualities. The
o'ltiafxev Carpz. and Rosenm. treat as an expression
frequent in St. John, equivalent to sane, certissime.
And they might have compared the oTSa oti, and eu
oTS' oti of Thucyd. and the Attics. But this seems a
needless refinement. At edv <pavegeo9^ the best
Critics, as Grot., Carpz., and Rosenm. take edv for
oVav. But it is more correct to say that on idv is for
oTav. See several examples in Benson, and Whitby.
It remains, however, matter of enquiry, what is the
nominative to cbavepcoSr,. Perhaps ©eoy, or rather, as
Beza, Vorst., Menoch., Gomar, and most Commen
tators suppose, Xpio-rbs. To this, however, objec
tions are made by Bens. Yet icpaveqwQr) occurs in
this very sense at ver. 5. He and Tindall, Grot.,
Carpz., Rosenm., and Jaspis think that ti io-ofxeQa
must be repeated, " what shall be our then state and
dignity," (which, however, as Slade observes, comes
to the same thing,) i. e. (explains Rosenm.) not uin
goodness only, but in eternity and blessedness ; no
longer liable to sin and death, our knowledge and
love of virtue consummate.
2. oti b-tybfxeda aoVov KaSco'y ecrTi, i. e. not ev alv/ypc-
ti, but irpoo-wirov irpbs irpbcrwirov, as says St. Paul,
1 Cor., 13, 12. ; and hence will arise felicity the
most complete. The Commentators enlarge much
further : but they seem to forget the words just
before, ouVco ifyavepwbr) ti ecro'pSa, which, after all
human speculations have been carried the furthest,
will remain true.
The oti signifies siquidem, and the oti otpofxeQa, is
meant to show why we shall be like unto him.
3. Kai Tay 6 eywv — dyvo'y itrri. Tr]v iAirltia, i. e.
this hope of participation in felicity with God and
Christ, and of greater resemblance to their holiness.

1 JOHN, CHAP. III. 755
'Ayvlget. This is one of those verbs which imply
endeavour, i. e. " strives to purify himself." KaSeoy
is by the best Commentators interpreted not of purity,
but similitude (as Matt. 5, 48.), i. e. so as to become
pure in like manner, though not in the same degree,
as He is pure and holy. See the excellent notes of
Beza and Whitby.
4. 7rdy 0 ttoicov tyjv dfxapriav, Ka) rrjv dvofxlav iroiei.
The best Commentators are agreed that by TroieTv
dft-aprlav is meant habitual, wilful, and flagitious sin,
moral contamination, in opposition to the purity just
before mentioned. The rrjv dvofxlav iroiei is equiva
lent to dvofxel, i. e. vo'pv irapaftalvet, scil. tou ©eou.
And so Rosenm. explains. Carpz., however, under
stands, by the phrase irotelv dvofxlav, " contaminate
the doctrines and Jaws of Christ, and violate his
religion." See the paraphrase of Slade.
5. Kai o'ltiare — ev auTcp ouk icm. The Apostle now
adduces other reasons why we are to live holily;
1st., Because Christ appeared on the earth for the
very purpose of suppressing sin, that men should no
longer commit it. (Rosenm.) But, considering
how frequent in Scripture is the expression ai'geiv
dfxapriav, always denoting the procuring pardon, by
taking away the guilt of sin, and thus atoning for it,
I cannot but adopt that sense here ; and so Bens.,
who has an excellent note. Yet the context and
course of reasoning seems to require the other,
namely, the being freed from the dominion and
power of sin (Rom. 6, 6.) ; a sense supported by
Hamm., Whitby, Doddr., Mackn., Rosenm., and
others. Perhaps, therefore, it may be best to unite
both interpretations ; i. e. Jesus Christ appeared on
earth, to abolish the tyranny of sin, and suppress all
deliberate sin, not merely by purity of doctrine, and
holiness of life (as Rosenm. supposes) but by making
an atonement for all involuntary and not deliberate,
or at least repented of and forsaken sin.
6. iras 0 ev aurw fxevwv, ouy dfiaprdvet. It is plain
that dfxaprdvetv here, as throughout this Epistle,
3 c £

756 1 JOHN, CHAP. III.
denotes habitual or deliberate sin. See Doddr.
'Eeo'gaKev. This term, like the Hebr. i"!N"l (from
whence it is derived), here signifies to know : an
idiom found in modern languages, by which corpo
real perception stands for mental. The eyvcoKev
seems added exegetically, or to strengthen the
sentence, and need not be explained (with Rosenm.)
venerates and loves. The other phrases of the verse
have been before explained. See Bens.
7. reKvla, pSely ir/xavdrw utxds. There is here (by
a phrase found also at Eph. 5, 6., 2 Thess., 2, 3. See
also 1 Cor., 3, 18.) an allusion to false teachers, who
then (as now) devised other ways of being righteous
than that appointed by God; though even without
such, the heart of every man is too apt to deceive
him, by insinuating that a profession of theChristian
faith, and a love of virtue, will stand in the place of
the performance ofthe one, and the practice of the
other. The 7roicov must, as before, be understood of habi
tual virtue in the main course of our lives. For
so (as Doddr. observes) it is necessary to interpret
the phrase, in order to avoid an indulgence as extra
vagant as the severity we have just before opposed.
Bens, (after Le Clerc.) compares a similar sentiment
of Aristot. : " Then shall a man be righteous. 1st,
If he does the things which are righteous, and knows
what he does. 2dly., If he does them freely, or out
of choice. 3dly., If he continues firmly and con
stantly in that course of action." To which I add
Themist. : eK tcov Ta ti'tKaia irparrbvrwv 0 ti'tKatos ylverat,
Ka) eK rou rd trwQgova 0 craicppwv. See also Slade.
8. 0 iroiwv rrjv dfxaorlav, eK rou 8iaj3o'Aou icrriv. The
7roicov must again be understood of habit ; and there
isa brevity (unnoticed, however, by the Commenta
tors) which requires to be thus supplied, and the
whole rendered as follows : " He that practises sin
(must not say he is a son of God ; no,) he is (a son)
of the Devil (and this son-ship is established by
strong similitude) ; for the Devil has been habitually

1 JOHN, CHAP. III. 757
and perpetually sinning." It is not necessary to
press on the air dpyrjs, which some interpret, " from
the beginning of the human race." Rather, " from
time he began to sin." It should seem that as the
present tense here denotes continuity of action (See
Bens.), so the dir' dpyrjs may import perpetuity of
action. The expression, son ofthe Devil, occurs at
Joh. 8, 44 & 47., where see the notes.
At the words eiy rouro — &ia/3oAou, the argument
requires a Kairot, andyet. Indeed, the omission, or
peculiar use of the particles, is one of the causes of
difficulty in St. John's writings. The sentiment is
nearly the same as at ver. 5. ; but, as for a'lpetv we
have Au'eiv, there is no direct allusion to the atoning
for sin. Though, as death and misery are conse*
quences of sin, they are the works ofthe Devil, and,
therefore, the atonement of Christ as much destroyed
the latter, as his Divine precepts and holy example
did the former. See Bens.
9. iras 0 yeyevVTjpvoy e*K tou ©eou, dfxapriav ou iroiei.
The Commentators have failed to observe that the words iras ov iroiei
contain nearly the same sentiment as the iras — dpaprdvet; forson-ship
and intimate union are cognate ideas. They must therefore have the
same sense ; and apapriav iroiei must be explained, like dpaprdvet,
of deliberate and habitual sin. Here, however, some words are added
byway of explanation, to show the irws ; and as these words contain
an obscure expression, (on airkppa avrov kv avrw pkvet,) and
another of some latitude, {ov hvvarai,) it is no wonder that they
should have been misunderstood. That they cannot be meant to
assert the doctrines of perfection, and the impossibility ofthe Saints
falling away, is (as Benson observes) quite certain from the many
exhortations and threatenings of this Epistle (as well as the rest of
the New Testament), which show not only the possibility, but the
danger of the Saints falling away. That, in point of fact, none are
free from sin, is asserted supra, 1, 8. And as the sense of apapriav
ov iroiei is clearly ascertained from ver. 5., so from thence it will
appear what that of oi hvvarai dpaprdveiv is not; namely, that it
cannot signify absolute impossibility, by the exertion of any exter
nal power, for that would prevent every kind of sin as well as habi
tual and deliberate sin ; indeed deliberation would be out of the
question. We must therefore resort to some other mode of inter
pretation. Avvarai some explain, will not, does not choose. But
this, though a not unexampled signification, is too vague. It is
better, with the most eminent Commentators, from Grot, to Rosen.,
to take it of moral impossibility, i. e. he, as it were, cannot bring

758 1 JOHN, CHAP. 111.
himself to commit such sin, it is foreign from his disposition.
And Grot, adduces several Scriptural and Classical examples. See
also Wets. This sense, too, of bvvaa&ai, is every where recognised
by the antient Commentators, and here, by QEcumen. And in the
same way the expression is understood by Milton, cited by Valpy.
Indeed, the idea is quite common in the modern languages. See a
kindred passage at 5, IS.
The reason for this is then suggested in the words on ck tov Qeov
yeyewnrai, i. e. he remembers his affinity to God., and the obligation
thence resulting to imitate him.
But we have not touched on the obscure expression on airkppu
avrov kv avrw pkvei, which is assigned as a reason why he does not
practise sin. The best founded interpretation seems to be that of
Grot., adopted by Bens., Rosenm., and most recent Commentators :
Quia verbum Dei, quod quasi semen est, quo divina natura in nobis
gignitur, in ipso vegetum existit, vel vim suam exserit. Semen Dei
est verbum Evangelii. Matth. 13, 19., 1 Pet., 1, 23. Jac. 1, 18.
Meveiv, hie est inesse, quod intelligendum kvepyws, ita ut nee are-
factum sit, nee suffocatum, sed naturam efficientiamque retineat.
Est autem talis argumentatio : Fieri non potest, ut qui filius est Dei,
in eo non sit verbum, quod est semen divinum. At verbi vis ea est,
ut nos a peccatis arceat jubendo, vetando, pollicendo, comminando.
All this is true as far as it goes, but it does not go far enough.
The vital principle of a holy life committed to our hearts (like a
seedling to the ground)", consists not only in the word of God, but
also the Divine grace by that word is made effectual. Here Carpz.
cites the words of Virgil : " igneus est illi vigor et ccelestis origo
Semini." And he interprets the airkppa ofthe sanctification of the
Holy Spirit, by which it reforms the will, and produces salutary
fruits. Galat. 5, 22. An antient Interpreter ap. CEcumen, under
stands it ofthe Spirit, received at Baptism.
10. e'v toutco c^avepd itrn — auTou. Here the Apostle
repeats what he had before said, that " every one
who does not practice righteousness, is not of God:"
but in the words ev toutco cpavepd ecm rd reKVa rou
©eou Kai Ta TeKva too 8ia$o'Aou, he means to say, that
by this, i. e. the having, or not having or practising
this righteousness, the children of God are plainly
distinguished from those of the devil. <I»aveed, " plain
(to be distinguished)."
On this general position the Apostle engrafts a
more special one, regarding that part of the duty to
men which consists in love and kindness to our
brethren, i. e. not only our brother Christians, but
our brother men. So Carpz. explains it QtAatieACpia,
cbiAavQpeoTi'a, Now this is so important as to form a
test of our being sons of God. See Bens.

1 JOHN, CHAP. III. J59
The phrases made use of have been all before ex
plained. 11. From hence to ver. 24. the Apostle continues
the above exhortation, and urges it by various argu
ments ; 1. That the precept is of equal antiquity and
authority with that enjoining holiness of life, as
originating in Christ himself.
'AyyeAi'a is commonly interpreted message : but it
seems to denote a command to be delivered to others,
an injunction. See Bens.
12. ou KaSeoy Kdiv eK tou irovijoou r]v. This, Rosenm.
says, is an elliptical expression for ouk eo-pv iK rou
vrovrjoou KaSeoy Kdiv rjv. But it seems to be rather an
idiotical and provincial form of expression: and we
may suppose an ellipsis of ourw irotwfxev oy, " And not
as Cain, who was a son ofthe devil, and murdered his
brother (so let us do, by repressing that love, and
fostering those feelings of hatred, which may tend
to murder)." Then, by way of caution, the Apostle
suggests the cause of this hatred, namely, envy and
malice at his brother's superior goodness and favour
with God. In which view Rosenm. cites Cic. Cat.
Maj. , 13. p (jaufxdgere, dSeAcboi fxou, ei pereT up*y 6 Ko'erpy.
Grot., Bens., and Rosenm. think there is here an
igitur ; taking this to be an inference from the pre -
ceding example. So Rosenm. observes: "Mores
contrarii et perversi solent semina et causae esse
discordias et odiorum." And he adds: "Indicium
enim impiorum est semper insectari pios." Yet the
Apostle seems, from the next verse, to hint that as
the profane world was sure to hate Christians, so
they should the more love each other.
14. rjfxels oltiafxev oti — dSeAcbouy. Bens, well para
phrases thus : " But let us not be discouraged by
that hatred, since we have such glorious prospects.
For we know that we have passed over from that
state in which we were liable to the second death,
into that in which we have a well-grounded title to
immortal life, because we love the Christian

760 1 JOHN, CHAP. III.
brethren. He that loveth not his Christian brother,
still remaineth liable to the second death." See his
note. 15. 7rdy 6 pereov — c-Vti. A fifth reason for their
cultivating love to the Christian brethren ; namely,
" that hatred of them, or want of love to them, was
a sort of murder, or one step towards it.'' And who
would not be shocked at the thought of being a
murderer? (Bens.) Now this was meant to explain
the introduction (somewhat abrupt) of Cain the
fratricide, ver. 12. ' AvbpwiroKrovos imports " a dispo
sition which tends to violence and murder." So, I
find, Virg. JEn. 6, 607-, places in his Tartarus those
" quibus invisi fratres, dum vita manebat." And as
murder cannot but exclude from eternal life, so must
that which is the seed and origin of it disqualify any
one to be a son of God. So Rosenm. observes, that
the intentions are the same in both. And it may be
added, as Christ not only forbade adultery, but an
evil eye, so is not only murder forbidden, but male
volence and anger, which tend to it. The same ap
plies to all other crimes.
16. ev rourw e'yveoKapv — e'SyjKe, " By this we (may)
know (what) love (is), namely, that he laid down his
life for us, and (thus) ought we to lay down our
lives for our brethren.' Now dyd7r*j, like all names
of virtues and vices used in a general way, takes the
article. And Rosenm. renders: "the true nature
of love." But it must surely be mentioned with
reference to Christ, i. e. (as Carpz. renders) amor
immensus Christi erga redemptos. With the eKelvos
Carpz. compares a similar use of the Hebr. NV7.
The Kai contains the apodosis, " and we, on our
parts, in return." On ribevai ^uyrjv, see Joh. 10, 11.
15, 17- 13, 3? & 38. &c. On the force of the ex
pression o<$ei'Aopv U7re;9 rwv d8eA<peov Tay -tyuyas rtQivat,
much has been written. It would seem most agree
able to the words to understand it, with Grot., Are-
teus, and others, of martyrdom, which many were
then called upon to endure. Yet this the context

1 JOHN, CHAP. 111. 761
scarcely permits. I am therefore inclined to think,
with Carpz., Rosenm., and Jaspis, that here is to be
considered alone the notio universalis, and the ex
pression (which seems to be proverbial), is not to be
rigorously interpreted, but understood of making
very great sacrifices, exposing ourselves to imminent
perils, as omnia facere aliorum caussa, signifies quas-
vis officia humanitatis et charitatis, et fidem prce-
stare summdm. See more in Carpz., who adduces
Scriptural examples. See also Doddr.
17. oy ti' dv eyj) — ev aurw. Blov,facultates, property,
that on which we live. See Schleus. Lex. Xpelav
'iyetv, is one of the many phrases formed from 'iyw
and a noun, and signifies to be in need. Ka) KAei'er»j
Ta rrirAayyva aurou air' aurou. On o-jta. see Luke 1,
78. 2 Cor. 6, 11., and the note. A7roK?yeieiv signifies
to shut out, and here it is used figuratively of shutting
up one's heart, and barring it against the entrance
of compassion. In 7rcoy rj dydirr) rou ®eou, the inter
rogation involves a strong negation.
18. fxr) dyairwfxev — aArjuela. In this antithetical
sentence Ao'ycp and 'igyco (which are often opposed in
the Classical writers) are explained, and the sense
strengthened by yAwo-o-j) and dA>)Qeia. The sentiment
inculcated is obvious. Compare James 2, 15 & 16.
Wets, cites Theogn. 972., to which I add Soph.
Antig. 539- Ao'yoiy ti' eyw cpiAoucrav ou rrrepyw <j3jA7]v.
1 9. Kot) ev toutco yivcocrKopv oti eK Tijy aArfielas eerpv,
" And by this we know whether we are ofthe truth
(in this respect," i. e. of love to others). Rosenm.
compares the phrases eK ®eou ehai, and elvai eK rrjs
aAtjQelas, i. e. to be agreeable to truth, and sincerely
profess it. And Carpz. adds, eK tou Aia/3o'Aou elvai,
Joh. 3, 8. eK tou KoVpu, &c. The aAy]#. he explains
true religion. Carpz. understands it of the pure
doctrines of the Gospel, or holiness of life, or both.
Thus he takes the expression eK rrjs dAijSe/ay elvai to
be equivalent to aAij^ivo) elvai; and therefore by oi
eK rr)S aAtj^elas may be denoted true Christians, sons
of God, and united with him. But the context seems

762 1 JOHN, CHAP. III.
to limit the expression to that part of true Christi
anity, which consists in love qf our neighbour for
God's sake.
19. Kai eprooa-flev auVou ireicrofxev rds Kaptilas rjfxcov'
The future indicative is here for the subjunctive.
The sense is : " And in the sight, in respect of Him
(our Judge), we may, in this important respect,
pacify, set at rest, and quiet our hearts." For he
who truly loves all men, may trust that the mercy
and favour of God will not be withheld from him.
On the above signification of irelfiw something appo
site may be found in the note on Matt. 28, 14. See
also Grot, and Bens.
20. otj edv — yivwo-Kei irdvra. Some difficulty here
arises from extreme brevity, to remove which a
clause must be supplied from the preceding verse,
either (with Bens.) at the commencement of the sen
tence; or, (with Rosenm.) after Kaptila, thus : "But
if our heart and conscience condemn us of want of
this kind feeling towards men (then may we not set
our minds at rest, and hope for the mercy and favour
of God)." Such seems to be the more natural me
thod, and it is supported by the authority of the
antients. (See, however, another proposed by Morus
and Noesselt. ap. Rosenm.) But perhaps this clause,
and especially the next and more difficult one, may
be illustrated by supposing an aposiopesis. The
words fxel^wv e'erriv — irdvra, may be thus rendered :
" Nay, still less reason can we have to assure our
hearts, since God knoweth far more of our failings
than even our memories and consciences can supply
(for He knoweth them all) ; still less reason, there
fore, will there be to assure our hearts." See Slade.
21. e'av rj Kaptila — ©eo'v. This is the opposite to
the former sentiment. The p) KaTayiveo'ena) must
not be rigorously interpreted : and the case supposed
is that of a son of God whose conscience is clear,
not seared, and deadened by repeated strokes, and
where the examination has been diligent, and the
scrutiny unsparing.

1 JOHN, CHAP. III. 763
The irapp. has been before explained. On
the term see the note on Hebr. 4, 16. Bens.,
Schoettg., and Vater rightly connect these words
with the preceding, as assigning a reason for his holy
confidence. A punctuation strongly supported by
5, 14.
22. Here St. John assigns another reason for cul-
tivating universal righteousness, and particularly
mutual love; namely, " that then their prayers
would be heard, and God would grant them all pro
per blessings." (Bens.)
23. Ka) aurrj ecrrtv rj ivroAr] aurou — rjfxlv, "And his
commandment, the chief of all, is, that .we believe in
the Divine mission of his Son Jesus Christ, and love
each other according to the injunction he gave us."
Carpz. takes rj ivroAr] to mean the sum of the pre
cepts : q. d. " Ordo salutis talia postulat," jtjVtiv
Kai dydirijv; as 1 Tim. 1, 5. to TeAoy rrjs eirayyeAias
icrriv dydirt) eK iricrrews. Rosenm. observes, that the
singular is used, because one precept follows from
the other. He therefore who believeth in Jesus,
and loveth his fellow creatures, obeys the religion of
God, and is accepted by him (ver. 24).
24. Kaj 6 rrjptov — auVco, " And he who keepeth his
precepts (generally) abideth in Him, and He in
him;" which implies love and favour and blessing
from God. In the next sentence is given a test of
the having this abiding of God in them, namely,
by the imparting of the Holy Spirit and its gifts,
whether extraordinary or ordinary, which, in either
case, imply the approbation and favour of God, and
from the presence or absence of which we may infer
our spiritual state. Such seems to be the true sense,
though the Commentators do not quite see it. Ro
senm. compares Eph. 1, 14. 2 Cor. 1, 22. and
Mackn., Joh. 14, 23. Benson well observes, that
from this text and 2, 20 and 27. and 5, 16. it appears
that many of those to whom the Apostle wrote, had
the extraordinary gifts of the Spirit. Nay, he says,
that most, if not all, the adult Christians every

764 1 JOHN, CHAP. III. IV.
where had those miraculous gifts. But this seems
on many accounts utterly incredible.

CHAP. IV.
Ver. 1 — 6. What has just been said of true Chris
tians having the Spirit, as a proof of Divine favour,
introduces a digression on false teachers, or persons
pretending to spiritual gifts ; and rules are given for
discriminating one from the other.
1. p) TravTi Trveufxdri irio-reuere. By irveufx. most
Commentators understand one setting up for an in
spired teacher ; as 1 Tim. 4, 1. and 1 Cor. 12, 10.
And Rosenm. observes: "Nam profiteri est nomi
nis concedentis aliquid, vel negantis." But actions
are often ascribed to things, especially faculties
which tend to produce action. And some Commen
tators maintain that it signifies the Spirit, by which
the man is actuated. (See Bens.) This, however,
comes to the same thing; or both may be admitted;
uay, the signification doctrines (which some adopt)
may be included. Here I would compare Philostr.
Vit. Ap. 3, 45. Olear. Kai yap Keptios e'lr) fxrjre irttrreueiv,
pyre dmcrrelv iracnv. Phocyl. l3, 74. p irlcrreue rdy-
io-ra, irp)v aTgeKecoy 7re'oay etyei. Diog. Laert. 9, 38.
SoKi/id^eiv Tay eJjavTaeriay.
1 . aAAa SoKipi^eTe Ta irveufxara, e'i eK rou ©eou icrriv.
Here irveufxa must be taken in the second and third
ofthe above senses, i. e. " try whether they seem to
have originated from God and the Holy Spirit."
The reason given is, that many false teachers are
gone abroad into the world. The e|feA7]Au'5ao-iv eiy
rbv Ko'crpv is explained by Grot, and most Commen
tators, publice seostenderunt, vel apparuerunt popu
lo ; as Joh. 6, 14. 10, 36. 12, 46." Still there is no
example of i^epy. eiy tov Koo-p, which appears to be a
provincial expression.
2. e'v toutco ¦yivco'o-Kere to Uveufxa rou ©eou, " By this
rule which follows (a rule, too, given by Christ,

1 JOHN, CHAP. IV. 765
Matt. 11, 6. 26, 31.), ye may know." A sense of
the present Indicative, frequent in St. John. Our
English Translators, and Doddr., take yivwo-Kere in
the Imperative. But this is not so proper, nor so
suited to the Apostle's style.
2. ?rdv irveufxa 0 opAoyei 'Itjctouv *X.qi<rrbv iv tra^Ki
i/\r)AuQbra, eK t. 0. e.
The irvevpa must have the first ofthe above senses, i. e. the person.
'OpoXoyel is rendered, by Rosenm., docet. But it rather signifies,
'' professes and teaches." '~EpxeaBat is a vox solennis of the mission
and appearance of Divine legates. 'Hv aupKt. It is truly remarkable
that so many able Commentators, as Grot., Vorst., and others ap.
Pole, -should take up with an interpretation which could only have
been expected from the Socinians (who are resolved to find their
opinions every where), namely, " was a mere man."* Which is so
contrary to St. John's perpetual assertions in his Gospel and Epistles,
that it cannot be the sense. And even had that not been the case,
the sense were too strained and unnatural a one to be adopted.
Adverting to the known opinions ofthe hereticks of that age, which
consisted not in a denial of the Divinity, but the humanity of Christ,
the best Commentators are agreed that there i9 reference to the
tenets of the Doctors and others, who held Jesus Christ to have been
a mere <j>dvrarrpa, and not having a real body. Now the Apostle
maintains that he came really (clothed) jn the flesh, i. e. in a human
body, and subject to all corporeal pains and weaknesses. As to the
being a mere man, that is quite another thing ; and that St. John
could not mean that is clear from what has been said above, nay, the
passage supplies an inference the very contrary. The arguments
for the other interpretation, adduced by Grot., Vorst., and Schliting,
are too weak to merit attention ; and the interpretation above
adopted is established, beyond doubt, by Bens, and Carpzov.
The var. lect. 8 Xiet rbv 'lr]aovv may be justly considered/with
Mill, &c, as a mere marginal Scholium. And the textual reading,
here and just after, besides other proofs, is established by an imita
tion of St. John's disciple, Polycarp, Epist. ad Phil. §. 2. (cited by
Carpz.) iras ydp os dv pi) bpoXoyel 'Irjaovv Xpiarov kv aapKl kXr/Xv-
Brjvai. 3. Ka) irdv irveufxa 0 p) — ecm. This is (after the
manner of St. John) a strengthening of the position
just laid down by an affirmation of the converse.
Kai touto eo-Ti to tou avrtyplcrrou — rj$r). Here there is
* Now (as Mackn. observes) the Doctors as well as people be
lieved the Son of God to be himself God. This has been abundantly
proved by some learned Jews. See the Lettres de quelques Juifs^
addressed to Voltaire, and the Vindicise Biblicae of a learned Jew of
this country.

766 1 JOHN, CHAP. IV.
an ellipsis either of yprjfxa, or iroayfxa, or of crrjfxelov,
or (as Carpzov and most Commentators suppose)
Trveufxa. See the note on 2, 18., from which and the
present passage, Mackn. observes, " it appears that
Antichrist is not any particular person, nor any par
ticular succession of persons in the church, but a
general term for all false teachers in every age."
Now these false prophets, Carpzov remarks, had, in
various places, appeared, and endeavoured to per
suade others that the Messiah would come pTa 7roA-
A?}y <pavTaen'ay, and not ev eraoKi. But, especially
among the Philippians, there seem to have been
these enemies rrjs crapKos Ka) rou trraupou rou Xoio-tou,
of whom both St. Paul makes mention in his Epistle
3, 18., and Polycarp in his Ep. §. 13. iras ydp oy dv
p] hfxoAoyi) 'I. X. ev erapKi eAijAuSevai, 'Avrl^pto-rbs icrrt'
Ka) oy fxr] bfj.oAoyrjcrr) rb fxaprupiov rou trraupou, eK tou
tiiafioAou itrrl.
4. upTy ck tou ©eou icrre, reKvla, Ka) vevtKrJKare
auVouy. Rosenm. takes the expression eK rou ©eou
eTvai to be equivalent to intelligens esse religionis.
But this is too limited a sense. It must here denote
those who to sound knowledge unite right disposi
tions, supported by the Holy Spirit. See more in
the note on ver. 1 . and elsewhere. NeviK>)KaTe (which
is vaguely explained by Rosenm.) must signify, " ye
have thwarted and frustrated all their attempts, by
force, or fraud, to pervert you from the truth, and
purity of the Gospel." The next words oti fxel^wv
e'erriv 5 ev ufxlv rj o e'v tco Koo-fxw seem to have reference
to a clause omitted ; not, however, that supplied by
Benson, but the following : " (and no wonder) be
cause," &c. The o ev ufxlv must denote, " God, who,
by the Holy Spirit, enlightens and strengthens you."
The o iv tco Koo-fxw is explained, by Rosenm.,
" inscii errori et ignorantiae dediti ;" q. d. " The
doctrine of God, which is in you, is strong enough
to refute those who are given to error ; Verum est
magis potentiae falso, prasponderat falso ;" as if no
more be meant than the adage, " Truth is mighty

1 JOHN, CHAP. IV. 767
and will prevail." But this is an utter perversion of
a passage which plainly inculcates the doctrine of
spiritual influence, both for good, and for evil.
5. auToi c'k rou KoVpo eio-i, " The teachers I allude
to are not (I repeat) of God, but are of the world,
mere worldlings. Hence from that spirit they speak,
and (from the same spirit) the world heareth them
(and receives doctrines adapted to their taste)."
Such is (I conceive) the full sense ; and all the above
subauditions are requisite. See Benson. Rosenm.
illustrates the sense from Joh. 3, 31.
6. rjfxels eK too ©eou, &c. By ¦Jjpiy, the best Com
mentators are agreed, is meant, " we, the Apostles."
But it may include other divinely commissioned
teachers ; as Timothy, Titus, and others. 'AKou'eiv
is here to be taken as in the preceding verse. See
Benson. 6. ck toutou yiveo'erKopv to Trveup* rrjs aArjQelas Ka) to
irveufxa rrjs 7rAavijy. From this, i.e. the receiving, or
the rejecting this doctrine, we may know (i. e. per
Kolvwtrtv, " ye may know") how to distinguish the
spirit of truth, and that of error (and the persons
who are thereby actuated).*
7. The Apostle now returns to the subject of love
to others, treated of at 3, 23. And this reiteration
Benson ascribes to the false teachers being very de
fective in this duty. "Oti rj dydiri) ck tou ©eou itrri.
Grot, observes, that by the very name of the Deity
every one understands what is most excellent. We
may, however, especially advert to that name by
* " None (observes Benson) but Apostles and Prophets, persons
who gave abundant proof of a divine mission, can justly speak in
this knowledge, and make the following them, or their doctrines,
the standard of truth, or detection of error." I would add that, as
then the receiving the Apostles as divinely commissioned teachers,
and embracing their doctrines, was the way to distinguish those who
were of God ; so now the reverently receiving the truths of the
Gospel as contained in the Holy Scriptures, and promulgated by
God's ministers, properly commissioned, is the touch-stone to try
men's hearts, whether they " savour of the things that be of God,"
or " those that be of men."

768 1 JOHN, CHAP. IV.
which the Northern languages designate Him, and
which, I believe, to be the adjective good taken sub
stantively. The phrases " to be born of God and to know God,"
have been before explained. They, of course, imply
an imitation of the excellences of God. "Such a
person (to use the words of Benson in his para
phrase), like a genuine son, resembles his heavenly
Father, and shows that he rightly understands the
nature and will of God, as made known by the Chris
tian revelation."
8. o' p dyairwv, &Q. This, after the foregoing
note, can require little explanation. Ouk eyvw must
mean, " does not truly know God." 'O ©eoy dydirr)
icrriv, " God is love itself," i. e. the most benevolent
of beings, the benevolent Being. See Benson.
9. e'v toutco — §fjo-wfxev tit' aurou. Here we have the
same sentiment as at Joh. 3, 16., where see the note.
'Ev rjfxlv, " in respect of us." By grjtrwfxev are de
noted all the blessings of the Gospel, both in this
world and especially in the next. Rosenm. explains
it, knowledge, virtue, peace of mind, hope of felicity
here, and the fruition of it hereafter. Seo'^eiv, ereoTTj-
ei'a, &c. have sometimes this extensive sense.
10. ev toutco eo-Tiv rj dydirr). Quod generaliiis dix-
erat, id specialius explicat. (Grot.) St. John's
meaning is, that God loved us first. (See ver. 19 )
Men are, generally, very ready to love those by
whom they are first beloved. But such was the
astonishing love of God to men, that, when they were
sinners and enemies, he so loved the world as to send
his most beloved Son to live and die for them. This
was a matter of free-grace, or pure favour. (Bens.)
10. ou'^ oti. For oti ou'^. " This love was espe
cially stamped by his sending (as a pledge of it) his
beloved Son, for the purpose of expiating our sins."
11. dyairrjro), ei — dyairav. The Apostle directs us
to imitate the example of Him whose sons we pro
fess to be.
12. &ebv outie)s irw7roT€ reQearat. Bens, paraphrases:

1 JOHN, CHAP. IV. 769
" No man hath, with his bodily eyes, seen God at
any time." And, therefore, we cannot have such
visible converse and sensible communion with him,
as we may have one with another. But if we love
one another, we are in the Divine favour, and our
love of God is perfect and complete." So Rosenm.:
" no one is conversant with God, as men with men :
but although there be not such a society with God,
yet we assuredly know that we do love and are loved
by him, if we love others." The words 6 ©eo'y ev vjpv
pvei, &c, signify that there is real conjunction and
perfect love.
13. e'v toutco yivew^Kopv — rjfxlv. The same senti
ment as at 3, 4., except that here is added otj e'v au
rw pvopv. The Apostle now mentions another evi
dence that we are united with God, namely, that
although God be not visibly present, yet we enjoy
the benefits he confers on us, and so we know we are
conjoined with him. (Rosenm.) The a-veup com
prises all the manifestations ofthe Spirit, both ordi
nary, and extraordinary, on which so much has been
already said.
14. koj rjfxels TeQedpQa — Kotrtxou. Xwrrjpa is in appo
sition with uiov, and has the sense of, as Saviour, i. e.
to be the Saviour. There seems to be a clause
Otriitted, which Rosenm. well supplies thus (as to
what I said, " that the Son was sent by God for the
salvation of men," and that thus a striking proof was
given of the love of God, no one should doubt) : for
we are eye-witnesses to the thing. We have seen
him dead and risen again." Now that he should die
for the redemption of the human race our Lord had
said, Matt. 20, 26 & 28., and assuredly God would
not have raised him from the dead, had he been a
deceiver. 15. oy dv bfxoAoyrjtrf) on — ®e<5. On the connection
see Benson. The sense is: " Whosoever shall con
fess that Jesus is the Son of God (the Saviour sent
for our salvation), he is really united with God (in
mutual love)." Now the Apostle takes for granted,
vol. vin. 3 d

770 1 JOHN, CHAP. IV.
not only that the profession is sincere, but produc
tive of a suitable conduct. And, indeed, as in times
like those, open confession and undaunted profession
implied sincerity, it was likely to draw with it the
other. See Benson.
16. Kaj rjfxels iyvwKafxev — rjy.1v. " And (to induce
men so to believe) we (Apostles) can affirm that we
do surely know the love which God hath to us." See
the note on ver. 14. 'O ©eoy dydirr) — ev aurw. An
earnest repetition of what was said supra, ver. 8 &
12. & 3, 24.
17. e'v toutco TCTeAeieoTai — Kpi'ereeoy, " By this (may
we know that) our love is perfect and sincere,
namely, by having confidence (of our acceptance) in
the day of judgment." Such seems to be the true
sense. Though Translators and Commentators dif
fer, and especially on the signification of i'va. See
Pole's Synop., Wolf, and Benson. Me9' rjfxwv, within
us, in us. A rare sense.
17- sOTi KaSeoy — toutco, namely, "for the reason that
as God is [(thus disposed towards us men), so also
are we in this world (disposed) towards others,
namely, because we imitate the example of love, &c.
set us by our heavenly Father, and therefore may
hope for acceptance." Such (chiefly formed upon
Benson and Rosenm.) seems to be the true sense,
though the Commentators differ. See Pole's Syn.
and Carpzov.
18. <£o'j3oy ouk eo-Tiv — eye*. The literal sense is as
follows : " (Slavish) fear exists not in this love, but
perfect love (such as this) casts aside fear; for (such)
fear carries with it terror (which is inconsistent
with love ; since) he who so feareth is not perfected
in love, does not love perfectly and sincerely."
<I>o'|3oy here signifies a fear, not of displeasing God,
but of incurring his punishment, which conscience
raises. The rest ofthe sentence requires little ex
planation. See Benson, or Rosenm. and Slade, the
latter of whom truly observes that casting out fear
cannot mean the fear of losing or suffering any thing

1 JOHN, CHAP. IV. 771
by means of our brother; for, in truth, perfect love
might not always exclude such a fear : but the ex
pression plainly refers to the preceding verse, and is
contrasted with a joyful confidence in the mercy of
God ; and the word KoAams, which follows, is pro
perly opposed to that feeling of satisfaction and de
light which flows from such a confidence.
19. rjfxels dyairwfxev — rjfxds. The best Commenta
tors, from Grot, downwards, take dyairwfxev in the
subjunctive (on which see Benson): " Let us there
fore (so) love him, because he first loved us." A
repetition ofthe argument above. Ylpwros is here
put for irobrepos.
20. edv Tiy — -^euo-rrjs itrrlv. The reason is plain.
For he really loves God who imitates him. Now
in God is the most perfect benevolence towards
all men. Whosoever, therefore, hateth men, hatefh
God, and thwarts his benevolent designs. (Rosenm.)
'O yap fxr] dyairwv — dyairdv. Rosenm. compares
Philo de Decal. p. 76I d. dfxrjyavov eu'ere3e7o-0ai rbv
doparov uirb rwv eiy robs ifxtpavels Kai e'yyuy dcreBouvrwv.
He also gives a statement of the argument. The
following, however, given by Slade (from Whitby) is
the simpler. " The Apostle is contrasting our love
of God with the love of our neighbour : in a reli
gious point of view, the obligation to both is the
same ; both being equally enjoined, ver. 21. And
with respect to circumstances, purely natural, we
have more powerful motives to the love of our neigh
bour, as being more fully acquainted with him by
ocular, experience, than we can possibly be with
God." See 2, 4. 9, 10 & 11. 3, 17. 4, 12. and the
notes. Benson observes that there is. an allusion to
the proverb, " Ignoti nulla cupido." But that seems
little probable.
21. Kai TauTijv rrjv ivroArjv — eyofxev — auTou. The
ivroArj here is the dyyeAi'a mentioned at 3, 11., where
see the note. Now this eVoAij is, that " he who pro
fesses to love God, should love his brother also."
3d 2

772 1 JOHN, CHAP. IV. V,
Otherwise, by neglecting the latter, he cannot
acceptably perform the former. It is the union of
both that can alone obtain the favour of God.

chap. v.
Verse 1. From hence, to ver. 13., St. John con
tinues to recommend that love of the Christian
brethren which arises from a love to God, and a
regard to his commandments : and intimates, that a
true faith in Jesus, as the Christ, will enable us to
overcome the temptations of this world. And to
establish such a faith in them, he refers them to the
testimony or evidence which God had given to the
mission of his Son Jesus Christ, to which, u they
paid a proper regard, they might, through him,
expect everlasting life. (Bens.)
1. ?rdy 6 TTierTeocov oti — yeyevvvjTai. This is closely
connected with the preceding : and the Apostle goes
on to enjoin mutual love of Christian brethren ;
urging it on this ground, that Christians' are children
of God, our heavenly Father. The iritrreuwv implies
(as Rosenm. explains) a true and sincere belief, and
that shown in a profession of faith, in a hope in the
promises, and, as resulting from that hope, a fulfil
ment of the precepts. On the force of ck too ©eou
yey. see the notes on 3, 9., and 4, 7- The Kai at Kai
iras, signifies but. Of 7rdy b dyairwv, which words
have the air of an adage, the sense is obvious : but,
as Rosenm. observes, we are to understand them of
brothers of a common father.
2. ev toutco yivco'c-Kopv. otj — rrjpcofxev. These words
are connected with the preceding ; the Apostle
arguing e generali ad speciale. Since what wras said
at ver. 1., was universally true, so also it holds good
of the love of God. (Rosenm.) There has here
been some doubt about the construction, and, as de
pendent thereon, the sense ; and the contrary would
seem more apposite. CEcumen. supposes an inver-

1 JOHN, CHAP. V. ' 773
sion, Grot., a transposition ; thus : ev toutco yiveoo-Ko-
fxev on tov ©eov dyairwfxev, orav dyairwfxev rd reKva au
rou, Ka) rds eVToAdy auVou rrjpwfxev. And so Dr.
Clarke. Carpz. would take dyajreopv for a second
Future ; and he renders the orav quamdiu. Another
interpretation is proposed by Morus, which may be
seen in Rosenm. The first mentioned method
seems to be somewhat preferable, but it is utterly
unauthorized, and too violent to be admitted.
Indeed, the sense yielded by the words as they now
stand, is unobjectionable in itself, and not inappo
site ; and they may be thus rendered : " By this
may we know that we love the children of God
aright, when (or in that) we love God, and keep his
commandments." The aright is well supplied by
Bens. ; and the orav is by Rosenm. taken for otj ;
though that is not absolutely necessary.
3. aurr\ ydp — rrjpwfxev, " for this- is the decisive
proof of our love to God, that we keep his command
ments." The Commentators remark that the dya7nj
is to be taken objectively, and there is in it a metony
my for ostensi amoris. And they might have com
pared 4, 10., ev toutco ecrTJV rj dydirr) otj, &C. On the
sentiment see Bens. The words Kai ai evToAaj, &c,
are supposed by him to answer to a probable objec
tion ; and he thinks there is a meiosis ; referring to
Matt. 11, 28 — 30., and other texts. It should rather
seem that they are levelled against the Jews or Juda
izers, who supported a system whose injunctions
were a heavy burthen ; whereas the yoke of Christ is
comparatively easy, and his burthen light. And, as
Slade says, "this must refer not to extreme but to
ordinary cases." In proof of this the Apostle, in
proceeding to show how it is easy, adverts to those
points in which the Gospel is especially superior to
the Law, namely, the love of God, as opposed to the
fear of him, that renewal of the heart by the com
munication of Divine Grace, which the Law did not,
and could not provide. The sentiments of the

774 1 JOHN, CHAP. V.
Heathen writers on --this subject are adduced by
Grot, and Pricaeus, with which we may dispense.
4. oti Trdv to yeyevvrjfxevov c'k tou ©eou, viKa tov ko'ct-
pv, " Now, as a proof of this (ydo), whosoever is
born of God, conquers (the temptations of) the
world." Ildv is the neuter for the masculine. An
idiom common both in the Scriptural and Classical
writers, and which indicates universality. Here it
is possible there is an ellipsis of ye'voy. Whether it
comprehends (as Slade thinks) the regenerate princi
ple in the soul, may be doubted. What is meant by
the being born of God, and the mode by which the
victory is obtained, has been before shown. But the
grand principle by which the victory is obtained, is
suggested by the Apostle himself in the words Kai
aurr) — ir'tcrns rjfxwv, where at v/kvj there is a metonymy
of the effect for the efficient ; and auTTj is for touto ;
as just before. The Aorist is used to denote what
happens at all times, and is customary. How faith
produces this effect, can require no explication.
5. Ti'y io-riv — &eou. Here (as Rosenm. observes)
the Interrogation is strongly affirmative ; as 2, 22. ;
q. d. " if such a person cannot conquer the world, no
other can." Now, the believing that Jesus is the
Son of God, signifies not only believing in his God
head (for such is the import ofthe title Son of God,
on which see the excellent note of Mackn., and
Horsley ap. Slade), but in his power and ability to
impart salvation, by atoning for our sins. This will
apply to every individual, since all are sinners. The
connection with the following is thus traced by
Rosenm. : The reason why he who believes Jesus to
be the Son of God, can overcome evil affections is,
that in him was fulfilled all that was expected from
the Messiah. For he both instituted baptism, and
expiated us by his blood. To this is added the
weighty testimony of God himself. These three things,
then, as confirming the same thing, take away all
doubt." See Bens,

1 JOHN, CHAP. V. 775
6. o&Yoy eerTiv 0 eAfleov Si* uoWoy Kai alfxaros, 'Iijerouy 6
X^ierTo'y. The best Commentators are agreed that here bid is put for kv
(which, as well as bid, is often put for avv), and that 6 kXBibv bi
vbaros Kai atparos signifies, " came with the use of (i. e. introdu
cing) baptism, and in order to shed his blood," i. e. in order to pu
rify and to save. See Pole's Syn. (cited by Slade), and also Whitby,
Doddr., and Mackn. Many recent Commentators, as Zachariae,
Bengel, Moldenh., and Rosenrn., think that by his baptism is meant
his own baptism by John, when was pronounced the testimony of
God to his Divine mission. This appears to me not so suitable a
sense. The opinion of Gomar, Hamm., Bens., and Horsley, that the
Apostle meant the blood and water which issued from our Lord's
side, has little probability, and is refuted by Mr. Slade. As to the
interpretation of Grot., it is utterly untenable. 1 must, for my own
part, acquiesce in the opinion of Whitby, and others above referred
to ; and I cannot but think, with Carpz., that St. John intended the
two sacraments ; by water, meaning the Xovrpov iraXtyyeveaias, and
by blood, i. e. the Lord's Supper, in which the wine is poured out as
a symbol of the blood of the New Covenant. By the former (Carpz.
adds), we are regenerated, and become sons of God ; and by the
latter, we are united with God, and obtain a victory over the world
(ver. 4 & 5.).
In the words ouk e'v tco uciaTi fxdvov, aAA' ev rw utiart
Ka) rw affxan the Apostle (as Rosenm. observes)
shows that the words preceding were expressed con
siderate. Compare Joh. 19, 30. Kaj to irveufxa icrri rb
fxaprupouv, otj to irveufxa icrriv rj aArfiela, " Moreover it
is the Spirit that hath taught us this doctrine respect
ing the Saviour, and the purpose of his coming upon
the earth, and hath borne witness to the truth
thereof; and firmly may we rely on his testimony,
since that Spirit is truth itself." Such seems to be
the best founded sense. Rosenm. thinks, that the
last words refer to those passages of the Gospel of
St. John, where the Spirit of truth is mentioned.
The aArfiela he refers to the auSevTia and d^toiricrrla
of the divine testimony. And the otj (he observes)
answers to the Hebr. "0, siquidem, quippe. Various,
however, are the interpretations of the passage that
have been proposed, for which I must refer the
reader to Pole, Wolf, Bens., and Rosenm.
7, 8. On these very celebrated verses tracts, nay whole volumes
have been written. It were hopeless for me to attempt, in such a
limited space as the nature of my plan permits (and especially to-

776 1 JOHN, CHAP. V.
wards the conclusion of a work which has already far exceeded the
prescribed bounds,) to give any satisfactory view of so extensive
a question as they involve. I think it better, therefore, for the pre
sent, to decline any examination of the passage ; and I am the more
induced to do this, since able condensed views of the question are
to be found in works which I presume most of my readers possess,
especially Slade's Annotations, Home's Introduction, Nolan on the
Greek Vulgate, and finally (instar omnium), the receht Treatise Of
the venerable and very learned Bp. Burgess, which has caused some
of those who were most firmly opposed to the authenticity of the
verses to hesitate, and others, to sing their iraXivwhta. Now as
few could have conceived- it possible for so much more to have been
said in defence ofthe verses than had before been brought forward,
and as no one can foresee the perfection to which Biblical research
may hereafter be carried, so I would deprecate that spirit by which
this and other similar supports of our faith are abandoned, with
an inconsiderateness that contemplates our stores as inexhaustible.
To me it appears probable that the verses are genuine; but I am
inclined to agree with the learned Bps. Horsley and Middleton that
they will, if genuine, not decidedly prove the doctrine of the
Trinity; and therefore by far too much anxiety about the determi
nation of the critical question as to their authenticity has been felt
and expressed by the Orthodox in general. Much, too, is it to be
lamented that controversies on a passage which affects (as most
think) our faith, should have been made the means of violating that
Christian charity without which faith itself and knowledge were
vain, and a tinkling cymbal.
9- el tvjV fxapruplav rwv dvbpwirwv "AafxBdvofxev, rj fxapru-
pla rou ©eou pi£cov eo-Tiv. Aap3., " receive and admit a
testimony in a court of justice." A forensic term.
Thus according to Deut. 17, 6. 19, 15. the testimony
of two or three witnesses was to be received. Hence
the Apostle adds : oti aurvj — uiou auVou, " For that is
to be accounted as the testimony of God, which he
hath testified of his Son." From this concurrent tes
timony it appears, that Jesus was declared to be the
Son of God by God himself. (Rosenm.) See Bens.,
from whom the above is chiefly deriyed.
10. o Trttrreuwv eiy tov uiov tou ©eou, iyet ttjv fxapru
plav iv eaurw, " He that believeth on Jesus, as the
Son of God, or the Messiah, hath received, and re
tains in himself, the above mentioned divine testi
mony." (Bens.) "E^ei ev eauTcp is emphatical, and
indicates firm assent, surety, and safety. See Est.,
who takes the e'v for o-bv, secum. 'O p Tricn-eu'eov tco

1 JOHN, CHAP. V. 777
0ee5, tyeutrrrjv ireirolrjKev, " treats God as a liar ; acts
as if he thought him so ;" as 1, 10. The preterite is
put for the present, " more Hebraeo," Grot, says ;
hut this use is found in the Classical writers. In oti
ou — too uioa auToo ©eby is put for auToy. In which
Grot, again recognises a Hebraism. But it seems
rather used reverenter. The idiom in [xapru^iav
fxefxapr. is very common.
11. Kaj aurt) etrnv r] fxaprupla — auVou itrrtv, " And
this is (the chief thing testified to summum testimoni
um, as Rosenm. explains) that he hath bestowed on us
(the means of attaining) eternal salvation. And this
salvation is attained through his Son." Aurr) itrrtv rj
fxaprupla, as Joh. 1, 19. " Here (observes Rosenm.)
St. John shows how nearly our happiness is con
nected with this doctrine of" Jesus, the Son of God.
For by the Son is obtained salvation ; by him the
Father has opened the way to eternal bliss. There
fore the sum of the Gospel consists in acknowledg
ing Jesus as the Christ, or the Son of God. Com
pare Joh. 17, 3. Matt. 16, 16."
12. o' eywv — §aor}v. Rosenm. takes 6 eycov tov u'ibv
for 6 eywv rbv uibv ws uiov ; as Matt. 145. coy irpocprjrrjv
aurov elyov. See Hardy. Vorst. and Pise, explain :
" arnplectitur per fidem affectuosam et obedientem."
But I prefer (with Benson) to take the eywv for ra-
reywv ; not unlike the ep^eiv e'v e'auTcp at ver. 10. "Ep^ei
rrjv §corjv. Grot., Hardy, and others explain, " hath a
promise of and sure title to eternal life." Rosenm. :
" may hope for." So Menoch. : " habet vitam gratiae
in re, et gloria? in spe," hath the means of attaining
it. The opposite is expressed in ou p — ouy eyei,
which words require no explanation.
1-3. TaCYa — too ©eou. There seems, at first sight,
a sort of tautology in these words. But this is re
moved by supposing, with Vorst, Beza, Gom.,
Hamm., Bens., Carpz., and Rosen., that Trio-Teueiv here
denotes emphatically a continuance, constancy in,
and increase of belief. Which is preferable to read
ing, with Grot., for i'va irio-r., oi jrio-Teu'ovTey ; a mere

7?8 1 JOHN, CHAP. V.
emendation. The sense is: "that ye may know
and be assured that ye have (thereby) the means of
attaining eternal life ; and that (knowing this), ye
may indeed believe and continue in the pure Gospel."
14. Kai aurr) icrriv rj Trapprjcrla. " To enforce the
foregoing exhortation to believers, namely, . to be
confirmed and constant in the faith, the Apostle
shows them here what a special advantage believers
'have above other persons, namely, confidence in all
their approaches to God, and a full assurance.
There seems to be in this and the next verse an allu
sion to the promise which our Lord made to his
Apostles, and which John has recorded in his Gos
pel, c. 14, 12—14. ; also c. 16, 23 and 24." (Valpy.)
The aurr) rj -jrapprjcria is "used as the preceding
aurr) rj dyyeAi'a, aurr) rj fxaprupla. The sense is :
" and on this (namely, that we know we may expect
future salvation,) rests our sure confidence in God."
Tlapprjtrla is taken as at 3, 21.
l4. oti edv ti a'tTwfxeQa Kara rb QeAtjfxa aurou, aKouei
rjfxwv, " that if we pray for any thing, according to
his will, he will hear us." The Kara ro QeAqp* auVou
is explained by Rosenm., " such things as may tend
to his glory, and to our spiritual good." What is
chiefly inculcated (continues he) is, that we are to
leave all to the divine will, according to which the
whole universe is governed after the example of
Christ, who prayed : " If it be possible, let this cup
pass from me ; yet not my will, but thine be done."
Bens, understands the whole of this verse and the
remaining ones as chiefly containing directions to
those who had the extraordinary and miraculous
spiritual gifts, how to use them. But though that
seems to throw some light on ver. 1 6 and 17-, yet it
is too hypothetical to be safely adopted. It, there
fore, appears better, with most Commentators, to
keep these separate from the two following (which
seem addressed to the Apostles only), and under
stand them ofthe prayers of Christians in general.
15. Ka) idv o'ltiafxev oti — aurou. Plain as the words

1 JOHN, CHAP. v. 779
may seem, there is some difficulty in the sentiment,
which Morus ap. Rosenm. attempts to remove by
rendering thus : " Et si hoc est verum, eum nos
exaudire, verum est et hoc : nos habere res petitas ab
illo (nosque eas illi debere acceptas referre)." But
to lay such a stress on ira£ auYou, is too arbitrary and
harsh. It is better to take the words in their plain
and natural sense, thus : " And knowing, as we do,
that he heareth us, in whatever petitions we prefer,
we may know that we have (i. e. shall have) from him
the petitions we thus (i. e. according to his will) desired
of him." At o must be understood KaTa. The diffi
culty, which perplexes almost all the Commentators,
may be removed, by supposing (with Doddr.) that
KaTa to QeArifxa is to be supplied from the preceding
verse. Or at least the petitions must be supposed Kara
rb $eAr)fxa (in -the sense that has been just explained) ;
for otherwise, the Apostle's own words teach us,
they will not be patiently heard, much less granted.
Now the above will hold good, whether the petitions
were for ordinary blessings, or extraordinary inter
positions..
16, 17. idv ns Itirj rbv dSeAcpov — bdvarov.
Gomar observes, that from prayer offered up for ourselves St.
John passes to that offered up for others: The passage, however, is
involved in great obscurity. The difficulty chiefly rests with the
phrases dpaprla pr) irpbs Bdvarov, and dpaprla irpbs Bdvarov, as also
£wr)v just after. By the dpaprla irpbs Bdvarov some understand the
sin against the Holy Ghost. Others, any grievous sin, as idolatry,
homicide, adultery. Others, again, as Schoettg., such a sin as was
held capital in the Mosaic Law. All very improbable. More atten
tion is due to the interpretation of Carpz.. whom see. As to that
of Rosenm. (also embraced by Morus), though ingenious, it is so
much at variance with the context, and (as Jaspis says) so abhor
rent from the style of St. John, that it cannot be safety adopted. I,
however, so far agree with Rosenm., that these verses are in some
measure distinct ; since they seem to regard prayer in extraordinary
cases, as the other, ordinary ones. But I cannot assent to the opi
nion of Bens,, Mackn., and others, that the words are to be inter
preted of the body, not the soul; and that the Apostle alludes to
those diseases which were inflicted as a punishment for sia, and
which were often healed by the prayer and anointing of the elders
(1 Cor. 11, 30. 12, 9. James 5, 14.), who were endued vvith a power
of discerning in what cases their gifts of healing should be bestowedj
and whether or not (according to the nature of the offence, or the

780 1 JOHN, CHAP. V.
offender,) the sin committed was a sin unto death." The whole
passage is thus paraphrased by Benson : " For instance, if a Chris
tian, by an impulse of the spirit, perceives that any Christian bro
ther has sinned such a sin as to draw down upon himself a disease,
which is not to end in death ; but to be miraculously cured by
him ; then let him pray to God, and God, in answer to his prayer,
will grant life and perfect health unto such Christians as have
sinned a sin, which is not to end in death. There is a sin which
draws down a disease, upon Christians, that is to end in death. 1
do not say, or mean, that any Christian shall pray for that ; because
in such a case God would not hear his prayer, nor miraculously
cure his Christian brother at his request. Every unrighteousness is
such a transgression of the divine law, as offends God. But all
Sins are not equally heinous and aggravated. And, consequently,
they do not draw down equal punishment upon men. For a
greater sin is unto death, whilst a lesser sin is not unto death."
'Apapravetv apapriav is thought to be a Hebraism j but I find it
in Eurip. Hippol. 20. riv' fipdpTWKev els a' apapriav;
18. o'/Sapv otj 7rdy o yeyevvtjfxevos eK tou ©eou, ouy
dfxaqrdvei. By o' yey. c'k tou ©eou is meant the (true)
son of God, in opposition to those who sin unto
death. The expression has been before explained.
'Afi.apr.mnst be understood (as often before) of ha
bitual and deliberate sin. It may be rendered :
" does not practise wickedness." Trjpel iaurbv, care
fully keepeth himself (from such base and unworthy
conduct)." Trip, is a very strong term. Carpz. refers
to Hesych. rrjpel. tppovel. And he compares Eph. 6, 11.
Rosenm. compares James 1, 27. dWiAov eauTov rt]oe1v.
Kai o irovrjpbs ouy dirrerai aurou " and so the evil
Being touches him not (so as to hurt him)." The
Commentators are agreed, that by dirreQat is, per
litoten, here meant to hurt and destroy, as Joh. 9,
19-, for the Hebr. jfX. See more in Elsn., or Bens.
and Slade. The general sentiment is, that the true
Christian does not practise sin ; as in a kindred
passage at 3, 9. irdsb yeyevvijpvoy — yeye'vv?]Tai, where
there is the same repetition of yeyevv., meant to draw
the attention to that point of doctrine.
19. o'ltiafxev oti e/c too ©eou itrtxev. The connection and
sense seems to be this : " And it is no wonder that we
who are true Christians, should thus keep ourselves
from sin, for we assuredly know that we are of God,
are his children, and that the world at large lieth

1 JOHN, CHAP. V. 781
under the dominion of the evil one." Hence sin,
though it may be naturally expected from them, were
highly inconsistent in us. Many, indeed, take rto
Tovij/acS as a neuter, though, as Grot, admits, with
allusion to the masculine. But the masculine is re
quired both by the preceding verse, and the present
one, and it yields the stronger sense. So Pise,
Camer, Beza, Zeg., Vorst., Gom., Est., Calvin, Bens.,
&c. The phrase KeTer9ai ev may, indeed, he (accord
ing to Classical use) more agreeable to the neuter
(and Rosenm. cites Eurip. Andr. ev KaKoTy Kelo-Qar and
Seneca, Ep. 59. in vitiis jacuimus) ; yet Ke?cr9ai evTivi
sometimes signifies, to lie under the power of, and
be subject to any one. Thus Raphel cites from
Polyb. 6, 6, 13. ev tou eruyKA^Tcp Keirai. And other
examples I could myself adduce.
20. o'IDafxev 8e otj — titavolav, " We, moreover, as
suredly know that the Son of God (the Messiah) is
come, and hath given us this understanding, that we
may know him that is true (i. e. the true God, and
the most acceptable way of obeying and worshipping
him). And indeed we are in union with the true
God, by means of his Son Jesus Christ." "Hkci, for
rJKev. So we say, is come. With respect to the un
derstanding, that was communicated by the preach
ing of the Apostles. Tov dA^Qivov, the true Being,
Deum Optimum Maximum. So Joh. 17, 5. tov p'vov
dAij8ivov ©eov. See also 1 Thess. 1> 9. The ©eov
added in some MSS. is doubtless from the margin.
In knowledge (the best Commentators are agreed), is
here included worship and obedience. The nature of
the union here mentioned has been before explained.
The ev in ev tco uicp is by most rendered in, as in the
former clause. But the best Commentators from
Grot, to Rosenm. assign to it the sense per. And so
Tyndale. Certainly this sense is more apt: and
Bens, has shown from several examples that ev may
have two significations in the same sentence,
20. ouTo'y ecrTiv 0' aArfitvos ©eoy, Kai rj gwr) aicovioy.
This has been, by most Commentators and Theolo-

782 1 JOHN, CHAP. v.
gians antient and modern, considered as a complete
proof of the deity of Christ. That life and eter
nal life are by the sacred writers perpetually ascribed
to Christ, as the author, is certain ; and the words
are no where applied to God the Father. It is by
some, however, thought more agreeable to the con
text to refer the ouToy, not to the immediate antece
dent, but to aurou. And so Grot., Clarke, Bens.,
Wets., Rosenm., Schleus., and most recent Inte-
preters. There is supposed to be an elliptical ex
pression for ouToy icrriv 6 aArfiiv'bs ©eoy, Kai (auV^) rj gwr)
aieo'vioy ; (as Joh. 17, 3.) or Ka) (o uioy auVou) rj a'ico'vioy.
The former is preferable, and though by Slade ac
counted not as a natural construction, yet it may be
admitted in such a writer as St. John, where many
constructions are harsh and anomalous. Upon the
whole, no certain determination can be formed on
the sense.
¦ 21. cbuAd£aTe iaurous dirb rwv eiSeo'Aeov, " guard
against, and cautiously avoid every kind and degree
of idolatry," whatever partakes of and approaches to
it." See Bens. 'Ap'v. This is equivalent to, " I
heartily wish and pray that ye may do so."

THE SECOND EPISTLE OF JOHN.

The style and sentiments of this Epistle plainly
show it to be St. John's ; and if it was, at first, not
received into the canon, that was from its brevity,
and its being addressed only to one family.
Ver. 1. d iroeo-Burepos. This is often a noun of
dignity. Hence some have fancied the writer to be
another John, presbyter of Ephesus, mentioned by
Papias ap. Euseb. Hist. Eccl. 3, 29- But irpetrB.
may very well have the sense SiSdo-KaAoy. It may,

2. john. 783
too, import senior grandcevus (sub 'An-oVToAoy) ; for
John was undoubtedly then the senior Apostle (being
ninety-seven), and long survived all the others.
Thus he might very properly be called 6 Trpeo-Burepos
Kar i^oyfjv. And, as Carpz. observes (from whom
the above is chiefly derived), all churches of Chris
tians, if they heard any one called b Trpeo-Burepos,
although the name qf John were not added, yet
would not fail to know that he was meant. For he
was not only the senior Apostle but most probably
the senior Christian. And that St. John (from his
characteristic modesty) was accustomed to suppress
his name, we find from his Gospel 13, 19 & 26, 21,
20." On the controverted and indeterminable question
concerning the expression iKAeKrjj Kupla. (of which
four interpretations have been proposed) it may
suffice to refer the reader to Carpz., and especially
Slade, by whom the subject is ably treated. He
seems right in preferring the common interpretation ;
but I cannot agree with him, that the article is im
proper, which, though it is not in the text, is under
stood, and ought therefore to be expressed, since it
would have reference to the address or direction
which contained the name. Besides, the very epi
thet ckA. seems to require it. This is rendered by
Rosenm. carissima. But that is too feeble a sense.
By Mackn., excellent. Possibly (as this seems to
have been a person of some distinction) he thought
the expression equivalent to the common address,
most excellent, and excellency. But that were con
founding antient and modern phraseology. The
sense seems to be : " to the truly Christian Lady."
And so many eminent Commentators, as Schleus.
and Bens.
1. ouy iyw dyairw iv d"Ar$ela. The ouy may very well
be supposed to refer to both the children and the
mother, or to the latter only. See Slade. Now as
to the children, it will not (as Rosenm observes)
prove that they were all males ; since by rd reKva at

784 2 john.
1 Pet. 3, 6. are denoted both sons and daughters.
It will, however, prove that Some, probably the
greater number, were males; or if not, as the Apostle
chose to employ a word referring to either gender,
he could not, if there were any males, do otherwise
than use the masculine, as being what grammarians
call the worthier gender.
'Ev dAtjSela is an adverbial phrase for aA7]9coy. As
there is no article, it is not well rendered by our
translators in the truth ; though immediately after
the Apostle uses dAvjQe/a with the article, in the
sense of the Gospel. Such changes are common in
St. John.
2. tiid rr]v — aicova. This is closely connected with
the preceding. " We (I say) love you because of
the truth (i. e. the true religion) which remaineth in
us, and will ever remain ;" i. e. by hypallage, " in
which we continue and will ever continue."
3. eo-rat — ©eou irarpbs. Future for optative, by
Hebraism. HLdpts and eAeoy are used, by metonomy
ofthe effect for the cause, to denote all the blessings
attendant on the true profession of the Gospel.
And the e'tprjvr) irapd ©eou vargls is exegetical of the
preceding. See Col. 1, 1. 1 Thess. 1, 1. 2 Thess.
1, 2. 1 Tim. 1, 2. 2 Tim. 1, 2. Tit. 1, 4., &c. 'Ev
aArjQela. Kai dydirr), i. e. (as Grot, and Rosenm. ex
plain) " by knowledge of the truth, and mutual
love." For by these we preserve and increase God's
benefits. 4. eydprjv Ai'av otj — dAvjfleia, " I have rejoiced (or
I do rejoice) greatly, because I have found some of
your children living in (the profession and practice
of) the truth, as we have it revealed to us (through
Jesus Christ) by God the Father." It is, very pro
bably, conjectured that these children were some
whom business had brought over to Ephesus, and
whom the Apostle, by conversation and society, had
found in the right path. And this is supported by
a kindred passage at 3 John 3. If such be the case,

2 john. 785
this cannot (as some fancy) glance at other children
who were not so.
5. Kai vuv — dir' dpyrjs. See a kindred sentiment at
1 Joh. 2, 7 & 8. and 10, 11 & 16. 'Epwrw, beseech.
'Air dpyrjs, " from the first promulgation of the
Gospel." The epwrw — i'va dyairwfxev (which is said
to be a delicate mode of expression for iowrw Iva
dydirrjre) ought, consistently with our ideas, to be
rendered : " I beseech thee, let us love each other,
cultivate mutual love."
6. Ka) aurr) itrrtv rj dydirr) — auVou. The idiom in
aurr] itrnv rj dydirr), frequently occurs in the first
Epistle and in the Gospel. It has been doubted
whether by rj dydirr) we are to understand the love
of God, to be shown by keeping his commandments
(as Joh. 14, 15 & 21. 23, 24. 15, 10. 1 Joh. 2, 5. 5,
3.), or love towards one another, which God has by
Christ enjoined on us; as Joh. 13, 34 & 35. 15, 12
& 13. Rom. 13, 8, 9, & 10. 1 Joh. 3, 23. 4, 21. Bens.
fixes on the latter; but Grot, and Rosemn., the
former; and with reason, since true love of God
includes a love of our neighbour. By the command
ment from the beginning is meant mutual love. The
Apostle means, that " this is his commandment,"
which is, therefore, to be obeyed.
7. oti sroAAoi — trapKt. Carpz. and Rosenm. regard
this verse as the protasis, and the next as the apo-
dosis : and so the otj, they say, may be rendered
because, or be omitted. But I prefer supposing a
connection between this and ver. 3., regarding ver.
4 — 6. as parenthetical ; q. d. " (I rejoiced that you
and your children walked in the truth, and I cannot
but exhort you to continue so to do) for many de
ceivers are abroad in the world, who will not allow
that Jesus Christ has come in the flesh." nAdvoi,
" false teachers." For e'to-rjySov some MSS. read e'|eA9.,
which is confirmed by the first Epistle 2, 19. 'Epyo-
pvov is the participle imperfect. 'Epy. iv o-aoKt, i. e.
" came with the real human nature," as opposed to
vol. vm. 3 E

786 2 john.
a mere phantasm. See the note on 1 Joh. 4, 2 & 3.
On dpA. see the note on 1 Joh. 4, 2.
7. ouTo'y eo-Tiv 6 TrAdvoy, " That person is the
kind of deceiver I mean." This change from the
plural to the singular is (Carpz. observes) frequent
in St. Joh. See his examples, and compare 1 Joh.
2, 18. 5, 16. Or ouToy may, as Beza, Glass, and
others think, be for iras roiouros, " every such
person." 8. 0AeVeTe eauTouy — a7roAa/3eopv. BAeVeo is here,
as often, used for d>uAdcr<reo. See Schl. Lex. It is
rarely found, as here, with an accusative ; q. d.
" mind yourselves, take heed to yourselves." Tva
p) diFdAetrwfxev — a7roAd0eopv, "that we (your teachers)
lose not what we had laboured for, but that we may
receive our reward." The var. lect. a7roAe<r>]Te a
eipydcrao-Qe, is doubtless an emendation. The textual
reading must be retained, as being the more diffi
cult, and supported by many similar passages of the
New Testament, which represent teachers as receiv
ing in proportion to the progress ofthe taught, and
as being dishonoured by any disgrace attending
them. See Bens. It is strange that Carpz. should
recognise a Koi'veocny ; a figure here inapplicable, and
seldom used by St. John, though often by St. Paul.
The per9ov irArjpr) diroAaBwfxev, is very vaguely in
terpreted by Commentators. It must mean, " that
reward which we shall receive, if ye continue stead
fast." But the irArjpr) seems to hint at some reward
which the teacher would receive in the other case ;
which indeed were but just, since disciples may
apostatize, and bring discredit to the master, without
his being to blame. It may therefore (as Mr. Slade
thinks) refer to the joy and satisfaction which they
would naturally derive from the complete success of
their labours.
9. 7rdy 6 irapaBalvwv — uibv e^ei. At irapaBotlvwv must
be supplied rr]v tittiayrjv. Rosenm. refers to Hebr.
2, 2., where the term is thus used absolutely. And
he might have compared 1 Thess. 4, 8. 6 dQerwv. The

2 JOHN. 787
Apostle alludes to the false teachers above men
tioned, who had corrupted the Gospel, by misre
presenting the character of Jesus. Meveov ev rjj 818.,
for ifxfx. or Siap ©eov ouk e^ei, " holds not God in
proper regard." Thus 1 Thess. 4, 8. 6 dQeTcov--
doWei tov ©eov. Now this implies a loss of commu
nion with him, and favour from him. See the note
on 1 Joh. 2, 23.
10. e'i Tiy epyerat — pj AeyeTe, " If any (teacher)
come to you, and bring not (i. e. teach not) this
doctrine (namely of Christ), receive him not into
your house, nor say unto him, God speed thee."
Some Commentators think that this matron whom
the Apostle is addressing, was a Deaconess, and re
ceived stranger Christians into her house, entertain
ing them at the expense of the church. But then the
admonition would have been rather suited to the
Presbyters and others who superintended the funds
for such purposes. It seems more probable (as Bens.
supposes) that she was a person of some property
and distinction, who was in the habit of showing
kindness and hospitality to Christian strangers, espe
cially teachers.
10. yalpeiv aurw fxrj "Aeyere. A form of salutation
expressive of friendly feelings. But as the receiving
any such teacher into her house, and addressing such
a salutation, could not but imply some degree of
approbation and countenance to his doctrines, so it
is forbidden by the Apostle ; though by no means
out of any uncharitable disposition towards such
persons, as men. As to the Jewish custom of not
coming within four cubits of the heretic, here ad
duced by Lightfoot, &c, it has nothing to do with
the case in question. See Whitby, Bens., and Doddr.,
and also Slade.
11. 0 ydq Aeyeov aurw yaipetv, Kotvwvel rois egyoiy
aurou rois irovrjpols. Here is subjoined the reason,
which is sufficiently plain : for hospitable reception
implies regard and approbation, and would, in some
measure, make any one answerable for the mischief
3e 2

788 3 john.
such persons might do by means of that counte
nance. I would compare Eurip. Med, 661. See
Mackn. or Slade.
12. ouk rjBouArjSrjV tiid ydprou Ka) pAavoy, " I would
not write (i. e. express my thoughts) by paper and
ink." This seems a sort of proverbial phrase. The
word ydprrjs is the Latin charta Grecized. Rosenm.
observes, that it occurs in Hesych. in v. To'py, but in
no other Glossary. 'EaS. irpbs upty seems a popular
expression. %r6fxa irobs trrbfxa AaA^erai is a prover
bial one. The Commentators compare a similar one
in Hebr. But, if I am not mistaken, it occurs in the
Classical writers ; though I have only noted down
Synes. 169. A. truvelvai trot Kara irpoo-wirov. TleirAi)-
qwfxevt), complete; as far as it would be so by con
versation rather than by letter. See Mackn. and
Slade.

THE THIRD EPISTLE OF JOHN.

Ver. 1. 0 irpecrBurepos. See the note on ver. 1. of
the foregoing Epistle. Taj'oy is the Roman name
Caius, which was a very common one. See Rosenm.
and Mackn., or Slade. 'Ev aArfieia is for dA^flcoy ; as
2 Joh. 1.
2. 7reoi 7rdvTeov — -tyuyrj, " above all things I heartily
wish and pray that thou mayest be prospered, and
enjoy health of body, even as thy soul prospereth."
The 7repi may he construed either with euyopai, or
with eu'oS. In the former case it will be for uirep,
"above all things ;" in the latter, for ev irdtnv, i. e.
all things regarding the eternal state, especially
health, the principal one, which is here mentioned.
But the former seems the more natural mode of

3 JOHN. 789
interpretation; and it is adopted by Schleus., to
whose examples I add Pind. OI. 6, 84. irep) 0vijtco*v,
ante omnes mortales. EuoSoucrflaj properly signifies
" to be set well forward on one's way ;" 2. " to go
in one's way aright ;" 3. " to be prosperous ;" as here
and Rom. 1, 10. eiVeoy irore euotiw^rjtrofxai, where see
the note. Rosenm. explains as if the Apostle were
only wishing Caius the "mens sana in corpore sano:"
a sort of sentiment more suited to a Heathen philo
sopher than a Christian Apostle. This mens sana
may be very consistent with an utter neglect of the
soul, and our immortal interests.
3. iydprjv yap Ai'av — 7reoi?raTeTy. The use of the
genitive absolute in this sense (i. e. when thy brethren
came) is unusual. Maprupouvrwv trou rf aArfiela, is a
brief and popular phrase for, "bearing testimony
that thou walkest in the truth." The words follow
ing are exegetical, and Kafleoy simply signifies oVj,
namely, that. So our old English as how. Compare
a parallel passage in 2 Joh. 4.
4. [xeigorepav toutwv — irepiirarouvra. The toutcov,
scil. irpayfxdrwv, is for tou'tou. The i'va, Rosenm.
says, if for rj 'iva. But for the rj there is no occasion.
Otherwise it is omitted in the best writers. TeVcva,
spiritual children, disciples. See 1 Tim. 1, 2 & 18.
2 Tim. 2, 2. Meigorepav is a provincial form for
[xelgova. Rosenm. compares with it yeipttrrorepr) in
Hippocr. and itryarwrepav in Aristotle. But those
forms are of a different nature.
5, 6. ttio-tov TroieTy, sub. epyov. By jtktt. is meant
" an action worthy of the faith," i. e. the Gospel.
Wets, adduces an example of ?roie7v irto-rd. But that
is in another sense. Rosenm., more aptly, compares
Liban. : ouy 'Eaa?]vik?jv rouro iroiels, " worthy of a
Grecian." Schleus. classes this passage with Tit.
1, 6. reKva eywv iritrrd. The edv is for dv. In Ka)
Touy £evouy, the ko.) signifies even. The var. lect. Kai
TaSYa eiy |-evouy, is doubtless ex emendatione. Now
other Christians might show hospitality to those
brethren whom they knew, (for we are not consider-

790 3 JOHN.
ing public hospitality shown by the Deacons to all
Christians) ; but Caius showed it to those who were
strangers to him.
6. di ifxapruprjtrav erou rfi dyairf) ivwinov iKKArjcrlas.
These words are parenthetical. By e'KKA^er. the
Commentators understand the Ephesian church.
But it may designate the church Catholic. Ouy
KaAcoy 7roi7)'ereiy irpoirifxityas d^i'eoy tou ©eou, i. e. literally,
" whom sending forward, and helping on their way,
thou wilt do well, and worthy of God." On irpo-
irifxirw I have before treated. See Tit. 3, 1. 'A^t'eoy
too ©eou. This is obscurely rendered by our trans
lators, " after a godly sort." Better by Pise, and
Rosenm., " as becomes those who serve God, and
agreeably to our duty to Him to whom we owe every
thing." See Col. 1, 10. 1 Thess. 2. 12.
7- uireq ydp tou bvbfxaros e^AQov, p8ev Aap3dvoVTey
dirb twv eSveov, " For, for the sake of his name, or
religion, they went forth, taking nothing from the
Gentiles." Some MSS. after bvofxaros add auVou,
which, at all events, must be supplied : for it seems
harsh to take bvofx. for Christ, i. e. the Christian re
ligion; as does Rosenm. The construction which
some lay down, e^vjAflov dirb tcov e'Sveov, is extremely
harsh, and the sense thence arising unauthorized and
not agreeable to the context. According to the
common mode of interpretation, as Bens, observes
(whom see), there is a close connection with the
verse following. And this " taking nothing" from
their Gentile converts, was agreeable to the custom
of St. Paul. The whole is well rendered by our
translators. 'E£v)A9ov is used absolutely. We are to
understand not so much, " from among Christians
(with many Commentators)," as, "from their homes
and their business." 'Aap3dvoVTey is for a7roAap3.
8. rjfxeis ouv dcpeiAopv — aArjdela. The we does not
(I conceive) denote (as Benson thinks) Jewish Chris
tians, but Christians in general, meaning such as are
in stated abodes. 'AiroAafxB. is for uVoAap3., " re
ceive with hospitality." And so some MSS. ; but

3 JOHN. 791
perhaps ex emendatione. "Iva truvepyo) y. r. a., " that
we may co-operate with those that propagate the
truth (i. e. the Gospel), by furthering it all in our
power." So in 2 Cor. 1, 25., we have cruvepydi elvai
rrjs yapds.
9. eyga\J/a rrj iKKAtjo-la, i. e. to the church to which
Caius belonged. The eypa-tya is well rendered, by
Benson and others, " I had written ;" which is pre
ferable to reading eypa-tya dv, I would have written,
which requires a harsh subaudition. The subject of
the writing is supposed to have been to recommend
the brethren above-mentioned to the Gentiles. But
without knowledge of the circumstances no certainty
can be attained. 'O cpiAOTp. aurwv is for auVijy, by
the figure irpbs rb trrjfxatvofxevov ; iKKAijtrlas being a
noun of multitude. Whether this Diotrephes was a
Presbyter, or a Deacon, is not known. The former
is the more probable. As to the conjectures re
specting him, they are founded on no evidence, and
merit little attention. Ouk iirttieyerai rjfxds. By rjfxds
is, of course, meant me John : but whether it signi
fies " my person," or my Apostolical office, or my ad
monitions and recommendations, Commentators are
not agreed. It must chiefly refer to his office, but,
in a secondary sense, to his admonitions. Ouk diro-
tiiyeo-Qai Tiva seems to have been a proverbial expres
sion ; signifying " to have nothing to do with a per
son," meaning that we reject his interference. It is
probable that Diotrephes, as Presbyter, refused to
receive the letter, thereby declining to receive St.
John's directions, or recognize his Apostolical autho
rity. Thus there is every reason to suppose him to
have been one of the false teachers.
10. uirofxvrjtrw aurou rd epya a iroiei, A. ir. cb. rj.
'TirofxifxvrjtrKeiv properly signifies only to remember :
but it is often used by those who modestly suppress
part of their meaning, to denote " remember to do
any thing, whether good or evil." So Luke 23, 42.
" remember me, when thou comest into thy king
dom," and Gal. 2, 10. " remember the poor." See

792 3 john.
also Heb. 13, 3 & f. We have the very same idiom,
too, in our own language. Thus here the sense is :
" I will remember (to reprove and punish his pre
sumption and irregularity)." So Carpzov explains ;
comparing 2 Cor. 13, 2. edv eASeo ou cpeieropti. This
is greatly preferable to rendering it admonish, with
Grot, and Rosenm. ; a mode of interpretation which
seems to have been adopted, to elude the objection
that remembrance of injuries was unworthy of an
Apostle : but Whitby has completely overturned
that cavil.
10. Ao'yoiy irovrjpols <f>Auapwv rjfxds. *&Auaqew is pro
perly a verb neuter, signifying to blow bubbles, trifle,
and also to chatter, prate : and as by cpAuapoi are
denoted praters in 1 Tim. 5, 13., so it is justly
thought that cpAuaoe'co here signifies to chatter against,
i.e. to calumniate any one by false and vain words.
The oure — Kai may seem harsh (though the Com
mentators notice it not) ; but it may be observed
that it often occurs in Thucyd. I would write ou re
— Kai. On the Kai eK rrjs iKKAtjtrlas eV/3aAAei it is no
easy matter to determine whether there be here
meant those that received the strangers, or the stran
gers themselves. The former is certainly more
agreeable to the common rules of construction ; yet
as 4kB- i« rrjs eKKArjtrlas, if so applied, can signify
nothing short of excommunication, which we can
hardly suppose even Diotrephes would denounce
against those who received Christian strangers, I am
strongly inclined to adopt the latter interpretation,
which is supported by Heumann, Carpzov, Rosenm.,
Jaspis, and other recent Commentators, viz. to reject
them, not receive them as Christians into the society
of Christians there, and, by denying them any sup
port, thus compel them to depart and go elsewhere.
It would, moreover (though the Commentators have
not observed it), much clear the sense, if the words
Kai robs 0ouAop'vouy KeoAuei were put into a paren
thesis. And the Kai may be rendered imo. Thus
no objection will remain to this interpretation.

3 john. 793
11. p) fxifxou to KaKov, aAAa to dyaSov ; q. d. "imi
tate not the evil example of Diotrephes, but the good
one ofthe others. 'O dyaSoTroieov, c'k tou ©eou ecrriV o
8e KaKoirotwv ouy iwpaKe rbv ©eov. The Apostle now
changes the special admonition into a general one.
The sense is : " He who practises what is good is (a
son) of God ; he who practises any sort of evil, doth
not (really) know God or religion, because by his
actions he shows he is not sensible of his obligations
to virtue." On the import ofthe phrases see 1 Joh.
2, 29 3, 6. I would observe that there is a re
markable var. lect. (which has escaped all the Com
mentators) to be found in Gregor. Corinth, in Her-
mog. p. 904. med. (Orat. Gra?c. Reisk 8.) reKvia, iras
dyaoWoioy eK tou &eou itrrtv, b tie KaKoirolos ouk o'ttia iroQev
itrrtv. And a little after he adds : 8id rb Auirtjpbv rois
aKououtnv, ouk etire cracpeoy, otj ck tou Sia/3o'Aou itrrtv, aAAa
ectcoKe aurb rois 3ouAo'pvoiy e^wSev voelv.
12. Ar)fj.r)Tptos fxefxapruf/ryrat uirb irdvrwv, Kai uir aurrjs
rrjs aArjSelas. This Demetrius is thought to have
been one of the principal of those whom St. John
had recommended to Caius. Mefxapruprjrat uirb irdv
rwv, " has a testimony (for good) borne to him by all
(who know him)." In this absolute sense fxapr. fre
quently occurs. So Acts 16, 2. oy iy.aprupe1ro uirb
rcov iv Aucrrpois, &c. See also the note on Heb. 11,2,
Kai uir aurrjs aArfielas. An acute dictum, which
must not be pressed upon. The rr]s aurrjs dAi^e/ay
is well explained, by Carpzov, re ipsd. So Rosenm. :
" Non hominum tantum, sed et veritatis ipsius testi-
monio ornatur : non solum dicitur esse, sed et est
bonus." And he might have cited the iEschylean
Ou SoKeTv dpitrrbs, dAA' elvai SeAei.
12. fxaprupoufxev, scil.auVcp. Some interpret : "We
and the others ofthe Church at Ephesus." But it is
sufficient to understand the Apostle. The next
words Kai o'ltiare oti rj fxaprupla rjfxwv aArfirjs etrrt are
aptly compared with Joh. 19, 35., &c. ; and it is
hence (as well as from other passages) satisfactorily
proved that St. John was the author ofthe Epistle.

794 3 JOHN.
13, 14. See the note on a kindred passage at 2
Joh. 12, 15. E\pr]vr) trot. A Hebrew form of ad
dress. So "p Ol7>tb. Oi cbj'Aoi. Mackn. explains,
the Christians. And he observes that this is the only
example ofthe appellation found in Scripture. But
I should doubt even this one. The article seems to
stand for the pronoun : " your friends (and mine)
salute thee." Touy cplAous must mean " our friends."
All these were doubtless Christians.

795

THE
GENERAL EPISTLE OF JUDE.

CHAP. I.

Verse 1. 8ouAoy — 'Irjtrou ~Kpi<rrou. This appella
tion is not inconsistent with Apostleship : for St.
Paul sometimes uses the SouAoy by itself, (and so
James 1, 1.); at other times, in conjunction with
dirotrr. ; as Phil. 1, 1. 'A8eA<poy TaKeo'j3ou. He makes
mention of James, his brother, as being well known,
and of great influence among the Jewish Christians.
(Rosenm.) ToTy iv&ew — kahjtoIs. By the ka^to) are
meant Christians. And the ev &e<3 irarp) rjyiao-fxevot
are what St. Paul, at 1 Cor. 1, 2. calls ijyjaerp'voj ev
Xp. T. The var. lect. rjyair. seems to be a gloss.
Now the term tjy. being so general, proves that it
was addressed to Christians of every kind. See
Mackn. and Slade.
2. eAeoy ufxiv Kai e'tprjvr) Ka) dydirr) TrArjQuvQelr), " May
mercy, and peace, and love abundantly be your por
tion." Now eAeoy and e'tprjvr) (which denote mercy
and acceptance from God, and peace with him) are
mentioned as being the choicest of spiritual bless
ings ; and dya7nj, or mutual love, which is the very
bond of peace, as being the most promotive of tem
poral happiness. On irArfi. see 1 Pet. 1, 2.
3. dyairrjTo), iratrav o-ttouSijv irotoufxevos — -dyi'oiy iritrrei,
" Brethren, when I thus made it my earnest busi
ness to write unto you concerning the common sal
vation, I thought it needful to insert an exhortation
that you should zealously strive for the preservation
of the faith which has been, once for all, delivered

796 jude.
to the saints." The expression irdo-av triroutirjv ir. is a
very strong one. Of itself tnroutir)V Troielo-v'ai (not
7roieTv, as Rosenm. has it) signifies to use all one's di
ligence. It is nearly equivalent to o-7rou8d£eiv. One
may compare the triroutir]v iratrav iraqeio-<pipetv of 2 Pet.
1, 10. On irep) rrjs Koivrjs trwrrjplas Pric. and Wets.
adduce several passages. The most apposite is 2
Mace. 9, 21. dvayKaiov rjyrjtrdfj.r)V cppovrltrai rrjs Kotvrjs
Trdvrwv der<J5aAei'ay. In the rest of the passages ereo-
rrjpla denotes temporal preservation ; while here it
signifies eternal salvation, or the means of attaining
it, namely, the Christian religion. See the note on
Philem. 5. 'AvayKaTov tcryov, necesse duxi, savours of
Latinism. 'E7raycovi'£eo-9ai r~ irltrret, i. e. dyov/£ecr9ai
iir) Ty irlcrrei. An agonistical metaphor. So Sir. 4,
28. dyeo'vicrai irep) T^y aA7j9eiay. The sense here is,
to earnestly strive for the preservation of the true
faith, in opposition to false doctrines. The aira% is,
by most Commentators, rendered olim, i. e. at the
beginning ofthe Gospel. And so Carpz. and Hani.
compares Philo T. 2, 387. ro(V dira£j irapaftoQeltn.
Others, as Schleus., explain it omnino, perfecte. But
this seems not so proper a sense as the former.
There may, however, be also an allusion to the doc
trine being propounded once for all, and admitting of
no change.
4. 7rageicre'8uerav — do-e|3eTy. The Apostle now as
signs the reason why such care was necessary to pre
serve the purity of the faith. Ilapeio-eSuerav. Ilapd,
which properly signifies by, has here the sense of by
the by, covertly. See Eisner, Krebs, Kypke, and
especially Wets. The words dvQpwiroi oi ird"Aai irpo-
yeyoa\xfxevot eiy touto to Kplfxa are regarded by Pric.
and Bens, as parenthetical, and exegetical. But it is
too violent to separate Tivey from avQpwirot ; nor is it
necessary, since the sense arising is much the same.
The oi ird/\ai irp. i. r. r. k. is rendered by Bens.,
" and who were long ago described as persons who
should come under this condemnation." By Ro
senm. : " men on whom God long decreed this pu-.

jude, 797
nishment." KgTpifor KaraKptfxa, condemnation, which
involves the sense of punishment. The irpoyey. is
thought, by Rosenm., to allude to the custom of
judges putting certain persons on a list for execu
tion ; and it signifies (he adds), in a general way, to
proscribe. He compares 2 Pet. 2, 3. ofy rb Kplfxa
eKjraAai ouk dpyeT, &c. The touto, he thinks, is for
opiov, iragairArjo-tov. Rather, (I would say,) for roiouro.
There is, no doubt, reference to the examples fol
lowing in ver. 5 — 7. It is meant that the punish
ment which formerly befel the Israelites, or the rebel
angels, or Sodom, such a punishment awaits them.
4. rt)v rou ®eou rjfxwv ydpiv fxeranbevres eiy dereAyei'av,
" who turn the gracious dispensation of the Gospel
(meant to encourage virtue and exertion, and pro
mote holiness) into an occasion for lasciviousness."
Compare 1 Pet. 2, 16. For examples of this sense
of grace Benson refers to 1 Pet. 2, 16. Acts 13, 43.
2 Cor. 6, 1. Tit. 2, 11. Heb. 12, 15, Now the ori
ginal intention (says he) of the grace of God in the
Gospel, was to promote all manner of purity or holi
ness. Luke 1, 74 & 75. Rom. 2, 3., &c. Eph. 1, 4.
& 2, 10. 1 Thess. 4, 7. Tit. 2, 11 & 12. 1 Joh. 1, 7.
But, because God was merciful to the penitent, they
represented his mercy as boundless, and equally ex
tended unto those who wallowed in lewdness and all
manner of vice." MeTaTi'9ecr9aj signifies to change,
to alter a thing from its original purpose. Thus here
it denotes the abusing religion to lasciviousness. So
Apulej., cited by Pric. (speaking of a Christian
woman) ; " Mentita sacrilegia praesumptione Dei
quem praedicaret unicum, matutino mero, et con-
tinuo stupro corpus manciparat." It is observed by
Rosenm., that the false teachers against whom Jude
inveighs were the same with those so strongly cen
sured by Peter and John.
4. Kai tov p'vov — dovou'pvoi. Rosenm. compares 2
Joh. 7. Tit. 1, 16. 2 Pet. 2, 1. and the notes. He
also observes that dpvelo-Qai here comprehends both
deeds and words. See more in Slade.

798 JUDE.
5. uirofxvrjcrai 8e ufxas BouAOfxai, eiSoVay ufxas aira%
rouro. There has been much debate on the signifi
cation of dira%, which is variously interpreted. Some
refer it to eiSoVay, and render it omnino. Others
take it to belong to the SeuVepov following, in the
sense, that God once indeed led his people from
Egypt, but afterwards destroyed the unbelieving.
Thus the to SeuVepov, which just after follows, will not
be without its antitheton. Finally, the words dVa£
rouro may be connected with u7ropiJerai, thus : uVop
vSjerai 8e ufxas /3ouAopci dira% touto, Katirep eiSoVay ufj.as.
(Rosenm.) They may be rendered : " I recall to
your remembrance what you have once heard."
"Aira% does not signify primd vice ; nor is it opposed
to SeuVepov, secundd vice : but 8euYegov signifies postea,
deinceps ; and dirai; is to be rendered jampridem,
dudum, and is to be referred to eiSoVay. " From
your earliest years these histories have been known
to you ; now recall them again to your remem
brance." (Carpz.) The robs p) 7rio-TeuVavTay Grot.
takes for dn-ei9^o-avTay ; since those that obey not,
show that they do not believe as they ought. So in
Hebr. 4, 2., the word is said not to have been mixed
with faith, &c. And, as Whitby says, unbelief was
the cause of their apostacy and all their sins. " This
destruction (says Rosenm.) was effected in various
ways ; by serpents, by diseases, by the Angel, by
the hands ofthe Levites, &c. Now it is hinted, that
God will also give up to destruction those who,
after professing the Christian faith, deny their Lord
Jesus Christ."
6. dyyeAouy re robs fxrj rrjprjo-avras rr]v eaurwv dpyrjv.
On the sense of rrjv dpxvv there is some doubt. Some, as Grot.,
Beza, and most early Commentators, explain, " their first state."
Others, as Menoch., Bens., and, of the recent Commentators,
Schleus. and Laurman., and especially Carpz., take it to mean their
original dignity; i.e. "who preserved not their prerogatives as
sons of God, and the original excellence with which they were
created, the truth and holiness created with them." And so Cyril,
cited by Carpz. For examples of this signification in the Classical
writers, Schleus. refers to Irmisch on Herodian 2, 3, 9.
The &7ro\i7roVras rb "tbtov ohnrripiov is explained by Grot, and

jude. 799
Rosenm., " left their proper habitation, heaven, and descended to
the infernal regions." Laurman supposes a metaphor taken from
fugitive slaves, who, absconding from their home, had afterwards
assigned to them a much worse habitation. Bens, and Schleus.
render the o'ikt., " their proper situation (proudly aspiring to a
higher)." Thus the words will be exegetical of the preceding. And
this, seems, upon the whole, the best mode of interpreting them.
The o'ikt., Laurman observes, is a rare word. He refers to a passage
of Plut., to which I add Joseph. 199, 7.
6. els Kplaiv — Terr)pr)Kev, " he hath reserved in chains of darkness
against the judgment of the great day." Compare a kindred passage
of 2 Pet., 2, 4., where see the note. TvpetaBai is used for fvXdrrea-
Bat, Acts 25, 21. TheKpiatv peydXns rjpkpas signifies the judgment,
condemnation, and punishment of the great day. For els -rjpkpav
Kpiaews, 2 Pet., 2, 9., 3, 7,, 1 Joh. 4, 17. This seems not so much
an hypallage (which Rosenm. calls it) as a blending of two synony-
moug phrases, els hpkpav Kpiaews, and els peydXnv rjpkpav. On
the beapol and alb. it is needless to speculate, viro £6<pov see Bens.
and Rosenm. I would here compare Soph. Antig. 94S.
Hanlein thinks the story derived from the Apocryphal Books, and
Jewish 'Mythology, and neither confirmed, nor rejected by the
Apostle, who only makes use of the circumstances of the story as
examples to show the Jews the miserable consequences of error and
vice. But to this I must demur, as there is something unsound in
the principle. And I shall here adduce the words of a profbunder
Theologian and an abler Scholar, Laurm. ad h. 1. p. 49., " Admit-
tendi mythi nullam video rationem j sed historiam arbitror vere
gestam, nobis omnino incognitam. Unde tantae tenebroe, haud
facile discutiendae, ob historiae, priscae antiquitatis, inscitiam." He
refers to C. Olear. Diss, de angelis desertoribus et captivis, ap. Thes.
Nov. P. 2. p. 1008.
7. eoy So'8opt Kai Tofxoppa — iKirooyeutratrai. The ai
ireg) auras iroAeis are the cities or towns circum circa,
like the irepio'iKoi of the Greeks (See Gen. 19, 25.
Sept.), namely, Adama, Zeborm, and Zoar, which
were subject to, and in the vicinity of, Sodom and
Gomorrha, and participated in their vices. These
shared in their punishment, except Zoar, which was
spared at Lot's entreaty. The towns, it may be ob
served, are put (as often) for the inhabitants. The
€K in eK7rogv. is (as often) intensive. The verb itself
is used in the Sept. At tooVov must be understood
KaTa. See Schleus. Lex. The TouVoiy is by some
referred to the inhabitants of Sodom and Gomorrha :
by others, to the false teachers in question ; by
others again, to the angels above mentioned. The

800 JUDE.
first mode of interpretation seems to deserve the
preference ; and we may here suppose the figure
irpos rb trrjfxaivofxevov. So Blackw. and Laurman.
The words d7reASouo-ai biricrw crapKos erepas are exegeti
cal ofthe ireiropv. This expression, on which Com
mentators needlessly enlarge, is an euphemism,
denoting adultery, sodomy, and other abominations,
for which those cities were infamous. The use here
of direpyeo-hai seems to have been idiotical, like our
popular use ofthe expression go after.
Now, of these it is further said, irpoKeivrai tielyixa,
i. e. co'y irapdtieiyfxa, or uirotielyfxa, i. e. to succeeding
ages (So 3 Mace, cited by Rosenm.) : ero — o-otiofilras
irup) Ka) Seico KaTe<pAe£ay, iraqdbeiyfxa rois eiriytvofxevois
Karao-T^o-as ; or, as in 2 Pet., 2, 6., tcov pAAo'vTeov
dcreBelv. There (I would observe) eveKa is under
stood ; and tcov pAA. do-, is put for Trderi ToTy pAAouen
do-eBelv. Ai'kvjv uireyeiv is a common phrase denoting
to suffer punishment. On the irup a'twviov Commen
tators (I think) refine too much. Bens, explains it,
a fire which burnt till it utterly consumed tbem. See
Whitby. It is not necessary to press on the aieo'viov.
We need only suppose that the Apostle's meaning
is : " they are publicly set forth (irpoK., which is a fo
rensic term) for an everlasting example (in their
fiery destruction) ofthe punishment God sometimes
inflicts for sin in this world, and which is but a faint
type of that which he hath reserved for the next."
See Wells.
8. opicoy fxevroi Ka) outoi evuirvta^ofxevot, " In like
manner (notwithstanding such awful examples of
punishment are held out), these dreamers defile the
flesh (with lewdness), set at nought government, and
revile dignities." The antients, and most Commen
tators, from Erasm. downwards, fancy, in the evu7r.
an allusion to the obscene dreams of those vicious
persons. But I agree with others, as Beza, Grot.,
Heins., Wolf, Pricaeus, and the best Commentators,
since their time, that the term here signifies stulta
imaginari. It alludes (they think) to the dreaming

JUDE. 801
idle fancies of the false teachers, of whom Apulej.
(cited by Pric.) says, vigilantes somniant. See Bur
net ap. Johns. D. 17- And so in Cowper's Task.
Bens. ap. Slade explains : " dreaming idle dreams,
turning the grace of God into licentiousness, and
promising themselves and their disciples security and
lasting happiness in those courses, which the Gospel
condemns." Carpz. and Rosenm. think there is an
allusion to the lethargy of obdurate vice.
The Kuptor. (as the best Commentators are agreed)
denotes, not angels, but human governors. This
term, like the Latin potestas, is used for the persons
exercising the dominion. So the Italian podesta, a
governor. 'AQerelv, literally, signifies in nullo loco
habere, to set at nought. So 2 Pet. 2, 11., Karatppa-
velv. The verb is used by Polyb., Diod. Sic, and
Josephus, cited by Schleus., Lex. The erdpKa pat'vou-
cri alludes to fornication, adultery, and sodomy.
The 8o'£ay is by some (even Schleus.) interpreted of
angels. But Grot., and most other Interpreters, take
it to denote the higher magistrates, as Kuptor., the
lower. Laurman, however, thinks them synony
mous. This term (like the Kup. before) is put for the
persons bearing the office.
9- o tie Mi^avjA — Kupioy.
Slade traces the connection thus: "The Gnostics imitate the
fallen angels in their rebellious speeches and conduct ; the arch
angel will afford them a better example, who, even under the great
est provocation, refused to pronounce a harsh sentence of condemna
tion against a fallen spirit." On the arch-angel Michael see Mackn.
and others, and especially Laurman. Rosenm, thinks the Apostle
derived the story from an Apocryphal book entitled dvdfiaats rov
Mwakws, mentioned by Origen. fficumen. (cited by Rosenm.) gives
the story thus.: Aeyerai, rov Me^ai)X rbv ap^dyyeXov rfj rov Mwii-
akws ratpjj btrjKOvrjKevat' Tov be btapoXov tovto pi) Karabe\ouivov ,
dXX' kiri<j>kpovros 'eyKXrjpa bid tov tov 'Aiyvirriov (j>6vov, ws btd tovto
evbyov ovros Mwi/ffeais, Kai pi) avyywpelaBai TV-^eiv rrjs evrtpov ra-
tprjs, &c. which is the best commentary on this passage.
AtaKpiveaBat rtvt signifies to have a law-suit with, or, in a ge
neral way, to have a dispute with. Ouk kroXpnae, non sustinuit, in
animum induxit, could not bring himself. So Theogn. 369. (cited
by Laurm.) See Schleus. Lex. Wassenburg ap. Laurm. para
phrases thus : " non ausus est ea quae Dei erant, sibi arrogare,
quanquam Archangelus." Kpiaiv f3Xaa<p-npias is for Kpia. fiXdatpn-
VOL. VIII. 3 F

802 JUDE.
pov, which occurs in 2 Peter 2, 11. 'Eiricpepetv is a forensic term.
Rosenm. thus states the argument : " If Michael scrupled to revile
the Devil (an exalted angel the worst of daemons), who himself,
though impious, had received from God some power in the world,
how can we excuse those who do not hesitate to. revile human ma
gistrates, nay even good angels." It is well observed by Doddr.,
that the argument rises from the detestable character of the devil ;
q d. " If the angel did not rail even against the devil, how much
less ought we against men in authority, even supposing them in
some things to behave amiss." To do it therefore when they behave
well, must be an offence yet much more aggravated.
9. 'Eirtrtpriaat aot Kiptos. The words are derived from Zaeh. 3,
2., but differently applied. '}LirtTipq.v carries with it (as often) a
notion of punishment as well as rebuke.
On this story Rosenm. refers to a Dissertation on the verse in
Pott's Syllog. Comment. 6, 170. seq. from which he makes an ex
tract. But the more sound and judicious of my readers will prefer
the following from the very learned and able Commentary on this
Epistle by Laurman, which is a treasure of information on every
point connected with it : " Judas historiam narrat, non mythum
vid. locum cle fonte doctrinae Judes. At ignoramus quam narrat
historiam, et quo fonte petitam : et quod rei difficultatem auger,
non omnem historiam narrat, at ex historia quippe turn temporis
bene cognit&. fragmentum tantum delibavit." Finally, I agree with
Mr. Slade, that it is difficult to believe an inspired Apostle would
enforce or recommend his doctrine by a mere fable ; and besides, he
evidently mentions it not as a fable, but a fact ; and the converts, at
least, would conclude that he was persuaded of its truth.
10. outoi tie, oo~a pv ouk o'ltiatrt, BAatn\>r)fxoutnv. Com
pare 2 Pet. 2, 12. By the things they do not under
stand (i. e. the purpose and use of) are (as the best
Commentators think) meant laws aud magistracies.
Schleus. and Laurman, however, explain : quas ne-
queunt facere, scil. ex virium tenuitate. Ae, immo
vero, whereas. r'Oera 8e c^ueriKeoy — <p9ei'povTai, " but by
those things which by natural instinct they know
and feel, by those they corrupt themselves.'' <J>uo-iKcoy,
" by the natural instincts, the impulses of appetite
and passion, and sensual pleasure;" partly such as
is adverted to in the trdpKa [xiatv. ; and partly of glut
tony, ascribed to them by the eauTov irotfxalvovras at ver.
12. 4»9ei'povTai, "abuse to their own injury." Passive
for reciprocal. (Rosenm., partly from Grot.) Thus
they abused the instinctive knowledge they pos
sessed, to the destruction both of body and soul.
11. Hie non pcenam enarrat, sed vitia enumerat,

JUDE. 803
(Laurm.) Comparatione institute cum tribus impro-
bis, Cai'no, Balaamo, et Cora, qui in sacra scriptura
pessime audiunt, falsis fratribus creat invidiam. Ipsa
tamen facinorum, quae commiserunt, convenientia
non nimis est urgenda. (Wassenb. ap. Laurm.)
11. ou'ai auVoTy. Non imprecatur, sed denunciat ex-
itium. (Carpz.) IIopeueer8ai o'Scp Tivoy signifies to fol
low any one's example. The points of resemblance
are: 1. Hatred and persecution ofthe brethren, that
disposition of mind which tends to murder. Thus
every such person is in 1 Joh. 3, 15. called a mur
derer. (See the note there.) 2. Avarice. 3. Pride.
11. Kai rrj irAavr) tou BaAadjU, pcrOou i£eyuQr,trav,
"They impetuously rush upon the sin committed
by Balaam for the lucre of gain ;" i. e. as he excited
the people to whoredom with the Moabites, so they,
through love of lucre, encourage Christians in carnal
lusts. See Apoc. 2, 14 and 13. The i£ey. is a
strong term ; and (as Laurman says) there is a meta
phor derived from a river which breaks its banks, and
inundates the country round. See Elsn., Kypke, &c.
Laurm. cites Test. 12 Patr. ap. Grab. Spicileg. 1, 45,
tou pj 7ropeu67]Vai ev dyvola. vebrrjros Ka) iropvela, iv rj e£e-
yuQrjv iyw. See Gen. 49, 4.
11. Kai rfj dvriAoyia rou Kope dirwAovro, i. e. (as
Rosenm. explains) Kai eoy b Kope dvTiAe^ay dirwAovro.
The dirwAovro Rosenm. takes as aorist for future, or
present. The latter method is greatly preferable.
He adds : " As that sedition was against Moses, so
was this against Christ and his religion." In a simi
lar way dvTiAoyi'a is used in the Protevang. Jacobi c.
9. (cited by Laurm.) As examples of this spirit
Carpz. refers to 3 Joh. 9- and 1 Cor. 1,11. And he
observes that these three, the eTropeuQvjerav, igeyuQr}-
o-av, and d7reo'AovTo, are used gradatim of a single life,
and the perdition it brings with it.
12. outoj eio-iv — o-7rjAd8ey. Outoi, Laurm. remarks,
is often used by St. Peter of those wretches whose
crimes are so graphically depicted by himself and St.
Jude, the latter of whom here presents an admirable
3 f2

804 JUDE.
delineation, derived from things most obvious in na
ture, and which strikingly evinces his learning, taste,
and power of eloquence.
"These wretches (says the Apostle) are spots and a disgrace to
your love-feasts, when they feast with you to an excess which shows
no reverence to God or regard to man." By the dya7r., Agapa, are
meant those sacred meals which at first, among the primitive Chris
tians, preceded the Eucharist, and afterwards succeeded it, and to
which all, especially the richer, furnished their contributions. Now
these were at first frugal and sober, but became in process of time
more luxurious ; and the poor were generally excluded, while the
rich, without restraint, gratified their appetites ; until in the fourth
century the custom was solemnly abolished by the counsel of Lao
dicea. These love-feasts, it may be observed, somewhat resembled
the kpdvoi of the Greeks ; a term similarly derived from kpdw. See
Athen. 362 e. and Lennep. Etym. Graec. in v. On feasts in general
there is an apposite passage in Athen. 363 d.
SiriXdbes. This word is often used in the Classical writers of
denote rough and sharp rocks, partly jutting out of the sea, and
concealed by it, around which breakers arise. Hence many emi
nent recent Commentators recognise an allusion to these false
teachers who, like such rocks, are pernicious to those who meet with
them ; shipwreck the faith, and corrupt the morals of those who
hold intercourse with them. So Laurm., who adduces similar ex
pressions from Cicero. See also Wets. Such may possibly be the
sense ; but there seems something so incongruous in the figure,
that I am inclined to retain the common interpretation, spots, in
the same sense as the airiXot at 2 Pet. ; especially as I am sup
ported by such eminent critics as Beza, Grot., Hemsterh., Bens.,
Scheid, and Wassenburg. And this conveys a far more consistent
and apposite sense.
As to the ai'gument derived from the difference of the two forms
airiXos and airiXas, that seems frivolous, as it regards St. Jude. The
gloss of Hesych., which represents the antient opinion, is strongly
in its favour. And so the Vulg. macula. And that the words some
times "as Laurm. shows) interchange senses, rather countenances
the common interpretation, which is, moreover, confirmed by the
general idea which prevails in these two words, and many cognate
ones. Sirlw is (i suspect) cognate with the Latin spuo, and our
spi-t, and sputt-er, and spot; hence spi-got. Nay, even airt-vBijp
Comes from airi-w or airi£,w, to spurt or sprinkle. Thus the leading
sense is to spit. Now a spot is properly something spit out, and
which stands out as a stain on any thing. And what are such rocks
as those here meant but spots on the sea ? for such they appear at a
distance ; and why they should be so called, it were as needless to
enquire, as why rocks should be called x0LP^cs. Fancy must have
scope in either case.
-2,vvevw)ipvpevoi, dtp6flws kavrovs iroipaivovresi Pric. and Rosenm.
connect the avvevwyovpevot vp'tv, not with the preceding, but with

JUDE. 805
the following : and for irotpaivovres they read irotpa'tvovai, or take
it for a participle. But there is no necessity for any change in the
punctuation and construction ; and for a change in reading, no au
thority. The common reading and interpretation is preferable : and
avvevwx- and irotpaivovres are each a Nominativus pendens. The
d(po/3ws most refer to the former; but others, with more reason, to
the latter. There is, too, a climax. It seems to mean, " with no fear
or care but for themselves, with none for their fellows, or for the
poor." The kavrovs is emphatical. 4>d/3os here signifies anxious care.
NetpiXai dwbpoi, viro dvkpwv irepttpepopevai. See the note on
2 Pet. 3, 1". And consult Pric. in loc. " These waterless clouds
(says Rosenm.) are fit emblems of the false teachers, who promised
much of evangelical truth and purity, but furnished little worthy
of the title ; q. d. " As clbuds carried about in the air, but devoid of
water, do not nourish the earth, so these boasters hurry about, pro
mising much, but performing little, nay, infecting rather than irri
gating the minds of the faithful." This, however, may be pushing
the comparison a little too far.
Akvbpa tpBivoirwpivd, " trees as they are at the end of Autumn,
without leaves or fruit." So most Commentators explain. But
these false teachers may be said to have had leaves, if they had not
fruit. I therefore prefer supposing trees as they are towards the
end of Autumn, with leaves, but without fruit, i.e. promising, but
not performing ; as in the case of the fig-tree, Mark 11, 13. Or we
may, with many Commentators, understand trees whose early fruit
(or buds) withereth, and never cometh to perfection, like fruit with
a worm at the core. But this is denoted by the next word aKapira.
And (I would observe) there seems to be a climax in bkvbpa <f>Bivo-
irwpivd, aKapira, bis diroBavovra, eKpiSwBevra. The bis diroBavovra
is explained, by the best Commentators, " doubly, i.e. altogether
dead." But there seems an allusion to the preceding term3, which
denote only those barren; such only thus far living. See Benson,
Slade, and Mackn. In the kKpigwBevra we have the apex of the
climax ; for of trees uprooted there can be no more hope of fruit,
The application is obvious. See Laurm.
13. KUfxara aygiat QaAaercnjy, iira<Ppl%ovra rds eaurwv
aio-yuvas, " rough, wild, raging waves of the sea,
foaming out (only) their own shame." The epithet
d'ypioy is applied to various objects, but rarely to ina
nimate ones. The Commentators compare Sap. 14,
1., dygia KUfxara. The iira(Ppl§ovra is usually rendered
despumantes, foaming out (as if e'fadjp., which occurs
inJEschyl.^Agam.1034., a\fxart)pbv i%a<Ppl§eo-Qai pvoy).
But it should rather be, foaming up, i. e. on the
shore : for the d<ppov is not only the foam of the sea,
but, as we find by the Schol. on Horn. II. o. 626., the
rb yoprwties rrjs 9aAdercr7jy, diroBArjfxa, the wreck, or

806 JUDE.
sea-weeds, &c, thrown up on the shore by the sea.
And this illustrates the aier^u'vay just after. For, as
the wreck is the refuse ofthe sea, so were the foolish
and obscene discourses (for alo-^uvdy is rightly sup
posed by Rosenm. to denote the aio-^poAoyiai, the
filthiness and foolish talking, mentioned by St. Paul)
which these persons spouted forth, their shame.
Here Laurm. (after Alberti) cites Mosch. Idyll. 5, 5.
p. 375., Edit. Valckn. : 'AAA' orav dyrjo-r, jroAioy 0ufloy
dtie QaAatrtra Kuprbv eira<f>pl§j) (Br. iira<pplo-tij)) rd tie
KUfxara ptKgd ppjvr]. This I had myself noted, and
on which I would remark that there is, properly, a
lacuna between KUfxara and ppvyj. This, Valckn.
has supplied by fxaKpd : aconjecture eagerly caught
up by Wakef. ; but, I conceive, injudiciously. I
would read Kapra, which will (I think) meet with
the approbation ofthe learned.
13. dtrrepes irAavrjrai, ofy 6 £o'<J3oy tou ckotous eiy rbv
aicova Terrjpryrai. Rosenm. supposes this expression
to be used in allusion to the do-repes tiiaSiovres, with
reference to the wandering unsettled habits of those
teachers, ever on the watch to gratify their appetites.
If so, the Apostle had perhaps in view the words of
the Psalmist: " They will run here and there for
meat, and grudge if they be not satisfied/' Now
stars was (as Grot, observes) the name by which,
among the Jews, teachers were designated. The
7rAav. has no reference to the planets, but signifies
errones. Thus Plato (cited by Tiren.) calls mer
chants (or rather pedlars) the planetas urbium. On
these wandering stars see Milton ap. Bens., and also
Carpz. and Hanlein.
The rest of the phraseology is the same with 2
Pet. 2, 17., where see the note.
It is observed by Laurm., that these verses(12 and
13.), in exquisite beauty of imagery, elegance of ex
pression, and force of wholesome admonition reliquis
palmamfaciunl dubiam. The passage is well imitated
by^ Cowper, Task, p. 177., " Lust in their hearts."

JUDE. 807
14 — 15. 7rgoecpT)Teucre tie Ka) rourots eBtiofxos dirb 'Atidfx
""Evany. These verses Rosenm. takes to be parenthe
tical} the comparison begun at ver. 12 and 13.,
being continued at ver. 16. ; and what is here said of
Enoch, being introduced in order to show how heavy
a judgment hung over the wicked. On Enoch, the
seventh in lineage from Adam, and the book of
Enoch (cited by some ofthe Fathers, and whose au
thority is defended by others), this is no place to
treat ; nor indeed is it a matter of much conse
quence, since (as Bp. Sherlock and others observe) it
can by no means be proved that this is a quotation
from that work ; nor would it prove, in any case,
the inspiration ofthe book from which it was taken,
but only the truth of this particular passage, of
which the Apostle was well qualified tojudge, though
it might be, as Slade thinks, a prophecy of Enoch's
preserved by tradition. On Enoch see Laurm.,
from whom it appears that the great Dutch Divines,
Ens. Munting, Patzt, &c, have of late come over to
the opinion of the earlier Commentators (though
abandoned by most of the later ones), that Enoch
did not die, but really ascended to heaven alive ; and
that therefore the case affords a good popular argu
ment for the immortality of the soul, and the rewards
of virtue. And this opinion he himself embraces.
He moreover truly remarks, that the style of this
passage (so different from the terse phraseology of St.
Jude's Epistle) bears strong marks of genuineness,
i. e. ofthe earliest antiquity, and seems to have been
faithfully followed by the Apostle, and translated,
literally, from Hebrew into Greek.
The irpoe<prjreuo-e is rendered by Rosenm. docuit.
But the word seems to have a middle signification
between prophesied, and foretold. Nor is ^A0e for
the Future : but the Prophet uses the past tense, as
if* the Lord were already come. It may be rendered,
is come. 'Ev ppideriv dylais aurou, " with his holy
myriads," i. e. with myriads of his holy ones, namely,
his angels, the hosts that are represented as accompa-

808 JUDE.
nying him. The ev is for truv. LToieTv Kpltnv, to exer
cise judgment, pass condemnation. 'E^eXeyy. is a
stronger term than ixiyyetv, and signifies to utterly
convict, and consequently punish. See Schleus.
Lex. "Egya dcre$eiay is for epya do-eBrj. Tcov trKArjpwv,
" harsh things," i. e. words. Laurm. observes, that
this alludes to the blasphemies mentioned supra, ver.
9 & 10. It is strange no Commentators should have
compared Ps. 94, 4.
16. outoj e'icri — ydptv. Here is a resumption of
what was said at ver. 12 & 13. ; the outoj being again
used in the same sense. By the yoyyuo-ra) most un
derstand revilers and censurers of their superiors.
But it seems rather to be a general term : for yoyyugw
signifies to mutter, murmur, grumble, &c. ; and thus
yoyyuo-T. will denote discontented, envious, malicious
persons, who, in their murmurs, spare neither man
nor God.
MepJ/ipipoi is a modification of the former ; and
the term is explained by CEcumen., 6 irdvra ko.) a\e)
trKtoirreiv iirtrrjtieuwv. Laurman thinks it equivalent
to the pppo'pvoy rb dyaflov QiAeyKArjfxwv, fault fin der.
See the spirited sketch of such persons in Theophr.
Char. Eth. c. 17- It denotes, then, those who see
every thing in the worst light, or (to use the words
of Seneca (cited by Pric. and most other Commen
tators), omnia deplorantes, quibus nulla non causa
in querelas placet.
By the KaTa Tay eViQupay au'reov iropeubfxevoi are
usually supposed to be denoted those who live only
for their lusts. But it may, more suitably to the
preceding words, be rendered, men who care not for
the opinion of others, nay, little solicitous about the
favour of God, and following their own opinions
only, the 7rgo7reTe?y of 2 Tim. 3, 4.
In to trrofxa aurwv AaAei uiripoyKa there is a He
braism for AaAouo-j uiripoyKa, scil. prjfxara. 'TirepoyKos
signifies of exceeding bulk. So Heysch. explains it
uTregpTpoy. See the note on 2 Pet. 2, 18. I would
compare iEschyl. Theb. 438. ey ou'pavov Ileprei— ku-

JUDE. 809
fxalvovr eirr].* " Now that there were (observes Ro
senm.) among the Jews many persons discontented
with their lot, and who, hurried away by a false hope
ofthe temporal kingdom of the Messiah, broke out
into vain complaints ofthe injustice of God, the his
tories of the disturbances and seditions (which we
learn from Joseph, and Sueton.were commenced by
the Jews) plainly show us."
The Apostle then adds another odious trait, Sau-
fxd^ovres irpbtrwira, co'cpeAei'ay ydpiv which Rosenm.
explains, " paying adulatory court to personages," or
great and influential persons. So Baufxdgeiv irpoo-wirov
Duvao-Tou in Levit. 19, 15., and Qaupi^eiv for Tip2v in
Sir. 7, 29. In this sense, too, it often occurs in the
Classical writers, especially Thucyd. But as Qaufxd-
$eiv irpoo-wirov, corresponding to O*0D NffiO very often
occurs in the Sept., and always in a forensic sense,
synonymous with Aap3dveiv 7rgo'o-eo5rov, or irpoo-wiroArjir-
reiv, so I think with Loesner, that this is the sense
here (especially as Rosenm. gives no authority for
irpoo-wirov, a personage, or dignified person ;) and that
this juridical term is meant to allude to the sitting
in judgment, and pronouncing on men's characters,
which they arrogated to themselves. The irpbo-wira
may therefore (as Loesner says) denote all persons
from whom they could get any thing ; which is de
noted by the eo'ipeAei'ay ^dpiv, with which I would com
pare Thucyd. 1, 28. cp/Aouy irotelo-Qat ouy ou /3ouAovTai,
a>4>eAeiay eveKa. Now this wcpeAela was, in the case of
judges, some present either of money, or valuable
goods ; and, in the present case, much the same, or
what they could get.
17. The Epistle concludes, as usual, with exhor
tation. Mvrjtr&rjre tcov prjfxdrwv — H-pitrrou. The xpoej-
ptjfxevwv denotes the words which had been delivered
* One might also compare the sesquipedalia verba of the Poet.
Bens, explains it of mystified terms and magnificent pompous
phrases which had no great meaning, if any at all, but served to
amuse unthinking people, and make them fancy they were let into
the mysteries of the Gospel and the deep things of God.

810 JUDE.
to them by the Apostles before those false teachers
crept in. This, as Rosenm. observes, may include
both epistolary and viva voce instruction. See 2
Pet. 3, 2 and 3. It has been supposed that Jude was
not an Apostle : but (as Laurm. observes) this pas
sage will not prove it, any more than (as Wolf ob
serves) Hebr. 13, 7- will prove that St. Paul was not
a teacher. 18. otj eAeyov up.1v, &c. The otj is rendered by
Doddr.ybr; better by our Translators how ; though
that is obsolete. I would render namely that. The
second on is suited to citation. The passages of the
Old Testament adverted to are supposed by Knapp
to be Acts 20, 29 and 30. 1 Tim. 4, 1. 2 Tim, 3, 1
seq. 4, 3. 2 Thess. 2, 3—12. 2 Pet. 3, 2 and 3. It
is agreed by the best Commentators that the phrase
ev ecrydrw is here not to be rigorously interpreted,
but understood of future time generally. And Ro
senm. observes, that the words, though predictions,
were not prophecies. The Apostles foresaw that,
after their departure, false teachers would creep in,
and by attractive doctrines draw many to follow
them. By ifxiralKrai, as at 2 Pet. 3, 3., are denoted scof
fers, men who made a jest of serious and vital reli
gion, and especially ofthe doctrines ofthe advent of
Christ to judgment, and the resurrection of the dead.
Tcov dcre0eicov (which is not found in the parallel pas
sage of Peter) has the force of the adjective do-e3e!y :
and in both this passage and that I would, with
Laurm., take the whole phrase as at ver. 16., and
understand it of a self-willed, conceited spirit, that
which follows its own fancies and whims. So that
there is no occasion to adopt Bentley's conjec
ture do-eAyeiwv. It was the common interpretation,
not the common reading, that wanted rectifying.
The epithet do-ej3eiy is surely applicable to such per
sons, since such a spirit could not but lead them to
pervert the Gospel, and corrupt it by impure ad-

JUDE. 811
mixtures of their own notions : a highly presumptu
ous and sinful conduct.
19- outoj eicnv oi dirotiioptgovres ^>uyiKo), irveufxa p)
eyovres- Carpzov will have it that the hortatory
part ofthe Epistle only commences here : and most
Commentators regard this as a continuation of the
description ofthe heretics, interrupted by ver. 17 and
18. But it should rather seem that the Apostle,
having commenced the exhortation at ver. 17., now
interprets it (hurried away by the indignation called
forth by the KaTa Tay iaurwv iiriQufxlas iropeuofxevoi),
and levels at them another sentence of bitter cen
sure, exclaiming outoi eicnv oi, &c. "(Aye,) these are
the very men who (even now) excite separations,"
&c. The best Critics are agreed that eauTouy is not
genuine, but from the margin, and founded on a
two-fold view of the sense ; and that the term a7ro8io-
qlgovres (which, however, is admitted by Schleus. to
be ambiguous,) signifies those who by false doctrines
(or, as Laurman explains, variety of opinions,) ex
cited separations and schisms both of themselves and
others ; and (as some add) by their corrupt lives
threw the society into confusion. But this is here
incongruous. Tindal renders, " those are makers
of sects."
The last trait is -i/uyiKo) (eleri), trveufxa p) eyovres.
The -tyuyiKo) Laurm. well explains, homines qui, veluti
animalia bruta, unice sensuum vi et impetu feruntur,
celsioris animi et rationis usu omnino destituti. See
Suic. Thes. c. 1589- and the note on 1 Cor. 2, 14.
Pric. and Laurman aptly compare Herm. Past. 2,
12. Hunc spiritual terrestrem habens, exaltat se, et
improbus est et verbosus, et in deliciis conversatur,
et in voluptatibus multis, et mercedem accipit. The
7rveupi p e^ovTey is explained by Rosenm., nee vo-
luntatem, nee propositum, nee studium habent sen-
tiendi agendique convenienter dictamini divino :
destituti morali perfectione, ad quam Deus per auxili-
um tou irveufxaros (religionis) adducit. But this I must
regard as that kind of perversion which the word irveu-

812 JUDE.
p* too often suffers at the hands ofthe recent foreign
Divines. Krebs and J. B. Carpz. rightly explain the
oi irveufxa eyovres, the unregenerate, who only follow
the impulses of nature common to brutes, who expe
rience not in themselves, or do not yield, to the
guidance of the Divine Spirit, nor have its gifts any
fruit in their doctrine. See a passage of Clemen.
Alex, cited by Wets, on Eph. 2, 1.
20. The Apostle now resumes his exhortations,
and bids them not only beware ofthe artifices of the
false teachers, but study to advance in religious
knowledge and practice ; and to ensure the success
of their endeavours, he enjoins them to pray in the
Holy Spirit. (Laurman.)
On the force of the metaphor in eVoiKo&opuvTey see
the note on 1 Cor. 3, 10. seq. By irlo-ris is here meant
the Christian religion. And dytwrdrr) is a most ap
propriate epithet, not so much as denoting the faith
once delivered to the saints (as Wets, and Laurman
explain), as' that originality in the Holy Being, and
intended to make some men holy. So our Lord
says : " Be ye holy as I am holy." Here, it may be
observed, the effects of the Gospel are contrasted
with those of the false teachers.
The words e'v irveufxan dylw, are by some con
nected with the preceding ; by others (and more
rightly) with the following. The evis forSid, per. by
the aid of, under the direction of. Laurm. observes,
that the best commentary on this may be derived
from Rom. 8, 26. to ydp tj irpotreu^wfxe^a Ka9o SeT, ouk
oi'Sapv, aAA' auYo rb irveufxa uirepevruyydvet trrevayfxols
dAaAvjToiy where see the note.
21. eauTOuy ev dydiry) &eou rijprjtrare. The eaurous
is by most Commentators rendered yourselves : but
by others, as Ers., Pise, Est., Bens., and Laurm.,
each other ; which is more significant and agreeable
to the context, ver. 20 — 23. And that eauTouy often
has this signification, is certain. But both may be
united, thus : " Strive to preserve yourselves and
each other in the love of God," or rather, " in love

JUDE. 813
to God ;" for this, Bens, and Carpz. prove, is required
by the context ; though the term sometimes signifies
the love God bears us.
Tlpotrtieyofxevoi to eAeoy tou Kupiou, " expecting and
trusting (thereby) to obtain mercy and acceptance
with God." The eiy gwrjv aieo'viov, is exegetical of the
preceding, and denotes the end to which this tends,
even eternal salvation.
22, °Z3. To the right understanding of these verses
it is necessary to attend to the sense of eauTouy ev
dydirr) ©eou rrjprjtrare before laid down ; and we may
paraphrase thus: "(And in the exercise of this vi
gilant exertion to keep each in the love of God, re
member that ye are not to abandon all those who
seem to wander from the true faith, no,) some treat
compassionately and mildly, making a distinction
(between those and the desperately perverse) ;
others (even if the danger seem great, and the
chance of saving them small) yet anxiously strive to
save ; snatching them, as it were, out of the fire."
Such, I conceive, is the true sense of these obscure
verses, on which Commentators differ in opinion.
And this view is supported by the authority of the
best interpreters. As to the various readings, they
seem to be no more than irregular methods of re
moving the difficulty by re-writing the passage.
'EAeeTv here denotes (as often) to treat kindly.
AiaKpivopvoi is used as a deponent for haKplvovres,
and^ involves the common ellipsis [xera^u aurwv Ka)
rwv " d'AAeov. I suspect that the Apostle did not ex
clude even the false teachers themselves, but intended
that some exertions should be made to save even
some of them. And as the ouy pv eAeeire may re
spect the people seduced; so may the ouy tie denote
some ofthe deceivers, and to them the words' ev <J>o'/3cp
trw%e1re are very suitable. Now the sense of these
words is (I conceive), not " terrify with denuncia
tions of Divine vengeance," as Grot., Pise, Est.,
Bens., and almost all Commentators explain, but,
" with anxiety," which implies circumspection and

814 JUDE.
exertion. So Phil. 2, 12. fxerd <£o'/3ou ko.) rpofxou rrjv
iaurtov trwrijplav Karepydgere' and 1 Pet. 1, 17. ev <po'/3co,
" cautiously and providently." In short, it imports
an anxious and diligent use of all the methods of re
formation, not only by arguments derived from fear,
but love.
'Ek tou 7rugoy is a proverbial expression, in fre
quent use among the Jews, and occurring also in the
Classical writers ; as Liban. Orat. 712 b. ttoaaous iVeoy
SuvrfereTai tou irupbs i§eAetrVai.
The concluding words fxttrouvres Ka) rbv aire) rrjs
trapKos io-iriAwfxevov ytrwva, have much perplexed the
Commentators, who, the greatest part of them,
strangely wander. See Pole. The most successful
have been Wolf and Bens., the former of whom
thinks they contain an earnest injunction to abstain
from every appearance of evil : and he compares
1 Cor 6, 20. But the words are so closely connected
with the preceding that I cannot but think the mean
ing is : " Let, however, your endeavours to reform
them be made with great caution ; be careful to
avoid being yourselves corrupted by their society,
and show a hatred of whatever partakes, in the
slightest degree, of vice and sin." This, which I
conceive to be the true sense, Bens, alone seems to
have discerned. On the origin of the phrase txto-elv
icnriAw fxevov ytrwva, no certainty can be attained. It
was probably a proverbial one.
24, 25. Now follows the epilogus, or solemn doxo-
logy with which the Apostles usually conclude their
Epistles ; and this is one not inferior to any in the
New Testament. The sense is too plain to require
much illustration. "Airraio-ros Valck. explains dirpoer-
kottos, qui pectus purum et firmum gestitat. I pre
fer dirrwrous. As to the reading do-ir'iAous, it is a
gloss. Vorst. here recognizes an agonistical meta
phor. The o-T^erai is well explained, by Laurm.,
stare facere, i.e. sistere. Now trrrjo-ai dpo'puy an
swers to <$>uAa£ai aTrraltrrous. Karevwirtov rrjs tio£r)s
aurou, " in the presence of the glorious God." 'Ev

JUDE. 815
dyaAAiderei, " with exultation and holy confidence."
Compare 1 Joh. 4, 12. Mo'vcp o-ocbep ©ecS. The crocbep
is not found in many MSS., Versions, and Fathers;
and it is rightly (I think) rejected by almost all
Critics ; not but that the epithet is very suitable,
though it is not hujus loci. The name crwrrjp is often
applied to God the Father, as the original author of
our salvation. So in 1 Tim. 2, 3. and Tit. 1, 3.
3, 4. The words 8ia Ttjo-oG Xpio-Tou tou Kugi'ou Tjpov
added in some MSS., seem derived from the margin.
Ao£a, scil. ecrrw, b^tscribed. MeyaAcoo-uvv), majesty.
Kpdros, fy, dominion. There is a parallelism between
8o'£a Kai fxeyaAwo-uvt) and Kpdros ko.) e^oucrla. Compare
a similar doxology in Apoc. 5, 13. Before Kai vuv
Griesb. inserts, from a few MSS. and two Latin
Fathers, irpb irdvros rou aleovoy. But it is far easier to
account for the insertion of such a clause in those
few MSS., than for its omission in all the rest, all the
antient versions, &c. I suspect, therefore, that it is
derived from the margin, and it may be dispensed
with, since vuv will very well include all the time up
to the present instant ; whence it is sometimes used
of past time. (See Steph. Thes., Viger., and Hoogev.)
From the Vulgate, and the early Latin liturgies,
came the doxology used in our Church, " As it was
in the beginning, is now, and ever shall be, world
without end, Amen." With this Grot, aptly com
pares the well known Virgilian line, Semper honos
nomenque tuum laudesque manebunt.

finis, o-bv ©eco.

J. B. Nichols, «5, Parliament-street.

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