Matthew 1:1
The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham:
The book of the generation of Jesus Christ This is the genuine title of the book, which was put to it by the Evangelist himself; for the former seems to be done by another hand. This book is an account, not of the divine, but human generation of Christ; and not merely of his birth, which lies in a very little compass; nor of his genealogy, which is contained in this chapter; but also of his whole life and actions, of what was said, done, and suffered by him. It is an Hebrew way of speaking, much like that in ( Genesis 5:1 ) and which the Septuagint render by the same phrase as here; and as that was the book of the generation of the first Adam; this is the book of the generation of the second Adam.
The Jews call their blasphemous history of the life of Jesus, ( wvy twdlwt rpo ) The book of the generations of Jesus . This account of Christ begins with the name of the Messiah, well known to the Jews, the son of David ; not only to the Scribes and Pharisees, the more learned part of the nation, but to the common people, even to persons of the meanest rank and figure among them. See ( Matthew 9:27 ) ( 12:23 ) ( 22:42 ) . Nothing is more common in the Jewish writings, than for ( dwd Nb ) the son of David to stand alone for the Messiah; it would be endless to cite or refer to all the testimonies of this kind; only take the following , ``R.
Jochanan says, in the generation in which ( dwd Nb ) the son of David comes, the disciples of the wise men shall be lessened, and the rest, their eyes shall fail with grief and sorrow, and many calamities and severe decrees shall be renewed; when the first visitation is gone, a second will hasten to come. It is a tradition of the Rabbins (about) the week (of years) in which ( dwd Nb ) the son of David comes, that in the first year this scripture will be fulfilled, ( Amos 4:7 ) . I will rain upon one city… in the second, arrows of famine will be sent forth; in the third there will be a great famine, and men, women and children, holy men and men of business will die, and the law will be forgotten by those who learn it; in the fourth there will be plenty and not plenty; in the fifth there will be great plenty, and they shall eat and drink and rejoice, and the law shall return to them that learn it; in the sixth there will be voices (or thunders;) in the seventh there will be wars; and in the going out of the seventh ( dwd Nb ) the son of David comes.
The tradition of R. Judah says, In the generation in which ( dwd Nb ) the son of David comes, the house of the congregation (the school or synagogue) shall become a brothel house, Galilee shall be destroyed, and Gabalene shall become desolate; and the men of Gabul (or the border) shall go about from city to city, and shall find no mercy; and the wisdom of the scribes shall stink; and they that are afraid to sin shall be despised; and the face of that generation shall be as the face of a dog, and truth shall fail, as it is said, ( Isaiah 59:15 ) --The tradition of R. Nehorai says, In the generation in which ( dwd Nb ) the son of David comes, young men shall make ashamed the faces of old men, and old men shall stand before young men, the daughter shall rise up against her mother, and the daughter-in-law against her mother-in-law; nor will a son reverence his father.
The tradition of R. Nehemiah says, In the generation in which ( dwd Nb ) the son of David comes, impudence will increase, and the honourable will deal wickedly, and the whole kingdom will return to the opinion of the Sadducees, and there will be no reproof. --It is a tradition of the Rabbins, that ( dwd Nb ) the son of David will not come, until traitorous practices are increased, or the disciples are lessened or until the smallest piece of money fails from the purse, or until redemption is despaired of.'' In which passage, besides the proof for which it is cited, may be observed, how exactly the description of the age of the Messiah, as given by the Jews themselves, agrees with the generation in which Jesus the true Messiah came; who as he was promised to David, and it was expected he should descend from him, so he did according to the flesh; God raised him up of his seed, ( Romans 1:3 ) ( Acts 13:23 ) it follows, The son of Abraham .
Abraham was the first to whom a particular promise was made, that the Messiah should spring from, ( Genesis 22:18 ) . The first promise in ( Genesis 3:15 ) only signified that he should be the seed of the woman; and it would have been sufficient for the fulfilment of it, if he had been born of any woman, in whatsoever nation, tribe, or family; but by the promise made to Abraham he was to descend from him, as Jesus did; who took upon him the seed of Abraham, ( Hebrews 2:16 ) or assumed an human nature which sprung from him, and is therefore truly the son of Abraham. The reason why Christ is first called the son of David, and then the son of Abraham, is partly because the former was a more known name of the Messiah; and partly that the transition to the genealogy of Christ might be more easy and natural, beginning with Abraham, whom the Jews call ( oxyh var ) the head of the genealogy, and the root and foundation of it, as Matthew here makes him to be; wherefore a Jew cannot be displeased with the Evangelist for beginning the genealogy of our Lord at, Abraham.
Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem,
Now when Jesus was born Several things are here related respecting the birth of Christ, as the place where he was born, in Bethlehem of Judea ; so called to distinguish it from another Bethlehem in the tribe of Zabulon, ( Joshua 19:15 ) . Here Christ was to be born according to a prophecy hereafter mentioned, and accordingly the Jews expected he would be born here, ( Matthew 2:4-6 ) ( John 7:41,42 ) and so Jesus was born here, ( 2:4-7 ) and this the Jews themselves acknowledge; ``Such a year, says a noted chronologer of theirs, Jesus of Nazareth was born in Bethlehem Juda, which is a parsa and a half, i.
e. six miles, from Jerusalem.'' Benjamin Tudelensis says it is two parsas, i.e. eight miles, from it; and according to Justin Martyr it was thirty five furlongs distant from it. Yea even they own this, that Jesus was born there, in that vile and blasphemous book of theirs, written on purpose to defame him; nay, even the ancient Jews have owned that the Messiah is already born, and that he was born at Bethlehem; as appears from their Talmud , where we meet with such a passage. ``It happened to a certain Jew, that as he was ploughing, one of his oxen bellowed; a certain Arabian passed by and heard it, who said, O Jew, Jew, loose thy oxen, and loose thy ploughshare, for lo, the house of the sanctuary is destroyed: it bellowed a second time; he said unto him, O Jew, Jew, bind thy oxen, and bind thy ploughshare, for lo ( axyvm aklm dyly ) the king Messiah is born.
He said to him, what is his name? Menachem (the comforter); he asked again, what is his father's name? Hezekiah; once more he says, from whence is he? He replies ( hdwhy Mxltyb aklm tryb Nm ) from the palace of the king of Bethlehem Judah; he went and sold his oxen and his ploughshares, and became a seller of swaddling clothes for infants; and he went from city to city till he came to that city, (Bethlehem,) and all the women bought of him, but the mother of Menachem bought nothing.'' Afterwards they tell you, he was snatched away by winds and tempests. This story is told in much the same manner in another of their writings.
Bethlehem signifies the house of bread, and in it was born, as an ancient writer observes, the bread which comes down from heaven: and it may also signify the house of flesh, and to it the allusion may be in ( 1Timothy 3:16 ) God manifest in the flesh. The time of Christ's birth is here expressed, in the days of Herod the king . This was Herod the great, the first of that name: the Jewish chronologer gives an account of him in the following manner. ``Herod the first, called Herod the Ascalonite, was the son of Antipater, a friend of king Hyrcanus and his deputy; him the senate of Rome made king in the room of Hyrcanus his master.
This Herod whilst he was a servant of king Hyrcanus (so in the Talmud Herod is said to be ( anwmvx tybd adbe ) a servant of the family of the Asmonaeans) king Hyrcanus saved from death, to which he was sentenced by the sanhedrim of Shammai; that they might not slay him for the murder of one Hezekiah, as is related by Josephus, l. 6. c. 44. and Herod took to him for wife Miriam, the daughter of Alexander the son of Aristobulus, who was the daughter's daughter of king Hyrcanus.'' This writer tacitly owns afterwards that Jesus was born in the days of this king; for he says, that in the days of Hillell and Shammai (who lived in those times) there was one of their disciples, who was called R.
Joshua ben Perachiah, and he was, adds he, ( yruwnh ) ( wbr ) the master of the Nazarene, or of Jesus of Nazareth. Herod reigned, as this same author observes, thirty seven years; and according to Dr. Lightfoot's calculation, Christ was born in the thirty fifth year of his reign, and in the thirty first of Augustus Caesar, and in the year of the world three thousand nine hundred and twenty eight, and the month Tisri, which answers to part of our September, about the feast of tabernacles; which indeed was typical of Christ's incarnation, and then it may reasonably be thought that the word was made flesh, and ( eskhnwsen ) tabernacled among us, ( John 1:14 ) .
Another circumstance relating to the birth of Christ is, that when Jesus was born--behold, there came wise men from the East to Jerusalem ; these wise men in the Greek text are called ( magoi ) , Magi, a word which is always used in a bad sense in the sacred writings; hence they are thought by some to be magicians, sorcerers, wizards, such as Simon Magus, ( Acts 8:9 ) and Elymas, ( Acts 13:8 ) and so the Jewish writers interpret the word ( vwgm ) a wizard, an enchanter, a blasphemer of God, and one that entices others to idolatry; and in the Hebrew Gospel of Munster these men are called ( Mypvkm ) wizards.
Some have thought this to be their national name. Epiphanius supposes that these men were of the posterity of Abraham by Keturah, who inhabited a country in some part of Arabia, called Magodia: but could this be thought to be the name of their country, one might rather be induced to suppose that they were of the ( magoi ) , Magi, a nation of the Medes mentioned by Herodotus ; since both the name and country better agree with these persons; but the word seems to be rather a name of character and office, and to design the wise men, and priests of the Persians. An Eastern writer says the word is of Persic original, and is compounded of two words, Mije Gush, which signifies a man with short ears; for such was the first founder of the sect, and from whom they were so called.
But in the Arabic Persic Nomenclator it is rendered a worshipper of fire, and such the Persian priests were; and to this agrees what Apuleius says, that Magus, in the Persian language, is the same as priest with us: and Xenophon says, that the Magi were first appointed by Cyrus, to sing hymns to the gods, as soon as it was day, and to sacrifice to them. The account given of them by Porphyry is, that ``among the Persians they that were wise concerning God, and worshipped him, were called ( magoi ) , Magi, for so Magus signifies in their country dialect; and so august and venerable were this sort of men accounted with the Persians, that Darius, the son of Hystaspis, ordered this, among other things, to be inscribed on his monument, that he was the master of the Magi.
'' From whence we may learn in some measure who these men were, and why the word is by our translators rendered wise men; since the Magi, as Cicero says, were reckoned a sort of wise men, and doctors among the Persians: who further observes, that no man could be a king of the Persians before he understood the discipline and knowledge of the Magi: and the wisdom of the Persian Magi, as Aelianus writes, among other things, lay in foretelling things to come. These came from the east , not from Chaldea, as some have thought, led hereunto by the multitude of astrologers, magicians, and soothsayers, which were among that people; see ( Daniel 2:2,10,27 ) ( 4:7 ) for Chaldea was not east, but north of Judea, as appears from ( Jeremiah 1:14,15 ) ( 4:6 ) ( Jeremiah 6:22 ) ( 10:22 ) ( 25:9 ) .
Others have thought they came from Arabia, and particularly Sheba, induced hereunto by ( Psalms 72:10,15 ) . But though some part of Arabia lay east, yet Sheba was south of the land of Israel, as is evident from the queen of that place being called the queen of the south, ( Matthew 12:42 ) . The more generally received opinion seems to be most right, that they came from Persia, which as it lies east of Judea, so was famous for this sort of men, and besides the name, as has been seen, is of Persic original. The place whither they came was Jerusalem, the metropolis of Judea, where they might suppose the king of the Jews was born, or where, at least, they might persuade themselves they should hear of him; since here Herod the king lived, to whom it seems they applied themselves in the first place.
The time of their coming was, when Jesus was born; not as soon as he was born, or on the thirteenth day after his birth, the sixth of January, as it stands in our Calendar; or within the forty days before Mary's Purification; since this space of time does not seem to be sufficient for so long a journey, and which must require a considerable preparation for it; nor is it probable if they came so soon as this, that after such a stir at Jerusalem, after Herod's diligent search and inquiry concerning this matter, and his wrath and anger at being disappointed and deluded by the wise men, that Joseph and Mary should so soon bring the child into the temple, where, it was declared to be the Messiah by Simeon and Anna.
Besides, immediately after the departure of the wise men, Joseph with his wife and child were ordered into Egypt, which could not be done before Mary's Purification. But rather this their coming was near upon two years after the birth of Christ; since it is afterwards observed, that Herod sent and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men, ( Matthew 2:16 ) . This was the opinion of Epiphanius formerly, and is embraced by Dr. Lightfoot , to whom I refer the reader for further proof of this matter.
In those days John the Baptist came preaching in the wilderness of Judea,
In those days came John the Baptist The Evangelist having given an account of the genealogy and birth of Christ; of the coming of the wise men from the east to him; of his preservation from Herod's bloody design against him, when all the infants at Bethlehem were slain; of the flight of Joseph with Mary and Jesus into Egypt, and of their return from thence, and settlement in Nazareth, where Christ continued till near the time of his baptism, and entrance on his public ministry; proceeds to give a brief relation of John, the harbinger and forerunner of Christ, and the administrator of baptism to him: and he describes him by his name John, in Hebrew ( Nnxwy ) , Jochanan, which signifies gracious, or the grace of the Lord, or the Lord has given grace; which agrees with him, both as a good man, on whom the Lord had bestowed much grace, and as a preacher, whose business it was to publish the grace of God in Christ, ( Luke 16:16 ) .
This name was given him by an angel before his conception, and by his parents at his birth, contrary to the mind of their relations and neighbours, ( Luke 1:13-60,63 ) . He is called by some of the Jewish writers , John the high priest; his father Zacharias was a priest of the course of Abia, and he might succeed him therein, and be the head of that course, and for that reason be called a high or chief priest; as we find such were called, who were the principal among the priests, as were those who were chosen into the sanhedrim, or were the heads of these courses; and therefore we read of many chief priests, ( Matthew 2:4 ) .
From his being the first administrator of the ordinance of baptism, he is called John the Baptist; and this was a well known title and character of him. Josephus calls him John, who is surnamed ( o baptisthv ) , the Baptist; and Ben Gorion having spoken of him, says , this is that John who ( hlybj hve ) , made, instituted, or practised baptism; and which, by the way, shows that this was not in use among the Jews before, but that John was the first practiser this way. He is described by his work and office as a preacher, he came or was preaching the doctrines of repentance and baptism; he published and declared that the kingdom of the Messiah was at hand, that he would quickly be revealed; and exhorted the people to believe on him, which should come after him.
The place where he preached is mentioned, in the wilderness of Judea ; not that he preached to trees and to the wild beasts of the desert; for the wilderness of Judea was an habitable place, and had in it many cities, towns, and villages, in which we must suppose John came preaching, at least to persons which came out from thence. There were in Joshua's time six cities in this wilderness, namely Betharabah, Middin, and Secacah, and Nibshan, and the city of Salt, and Engedi, ( Joshua 15:61,62 ) . Mention is made in the Talmud of this wilderness of Judea, as distinct from the land of Israel, when the doctors say, that ``they do not bring up small cattle in the land of Israel, but they bring them up ( hdwhybv rbdmb ) , in the wilderness which is in Judea.
'' The Jews have an observation of many things coming from the wilderness; ``the law, they say, came from the wilderness; the tabernacle from the wilderness; the sanhedrim from the wilderness; the priesthood from the wilderness; the office of the Levites from the wilderness; the kingdom from the wilderness; and all the good gifts which God gave to Israel were from the wilderness.'' So John came preaching here, and Christ was tempted here. The time of his appearance and preaching was in those days: not when Christ was newly born; or when the wise men paid their adoration to him; or when Herod slew the infants; or when he was just dead, and Archelaus reigned in his room; or when Christ first went to Nazareth; though it was whilst he dwelt there as a private person; but when John was about thirty years of age, and Christ was near unto it, ( Luke 3:23 ) an age in which ecclesiastical persons entered into service, ( Numbers 4:3 ) .
It was indeed, as Luke says, ( Luke 3:1 ) in the fifteenth year of the reign of Tiberius Caesar; Pontius Pilate being governor of Judea; and Herod being tetrarch of Galilee; and his brother Philip tetrarch of Iturea; and of the region of Trachonitis; and Lysanias, the tetrarch of Abilene; Annas and Caiaphas being the high priests.
Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.
Then was Jesus led up of the Spirit The Evangelist having finished his account of John the Baptist, the forerunner of Christ; of his ministry and baptism; and particularly of the baptism of Christ; when the Holy Ghost came down upon him in a visible and eminent manner; whereby he was anointed for his public work, according to ( Isaiah 61:1 ) proceeds to give a narration of his temptations by Satan, which immediately followed his baptism; and of those conflicts he had with the enemy of mankind before he entered on his public ministry. The occasion, nature, and success of these temptations are here related.
The occasion of them, or the opportunity given to the tempter, is spoken of in this and the following verse. In this may be observed the action of the Spirit in and upon Christ; he was led of the Spirit : by the Spirit is meant the same spirit of God, which had descended and lighted on him in a bodily shape, with the gifts and graces of which he was anointed, in an extraordinary manner, for public service; of which he was full, ( Luke 4:1 ) not but that he was endowed with the Holy Ghost before which he received without measure from his Father; but now this more eminently and manifestly appeared and by this Spirit was he led; both the Syriac and the Persic versions read, by the holy Spirit.
Being led by him, denotes an internal impulse of the Spirit in him, stirring him up, and putting him upon going into the wilderness: and this impulse being very strong and vehement, another Evangelist thus expresses it; the Spirit driveth him, ( ekballei ) thrusts him forth into the wilderness, ( Mark 1:12 ) though not against his will; to which was added an external impulse, or outward rapture, somewhat like that action of the Spirit on Philip. ( Acts 8:39 ) . When he is said to be led up, the meaning is, that he was led up from the low parts of the wilderness, where he was, to the higher and mountainous parts thereof, which were desolate and uninhabited.
The place where he was led was into the wilderness, i.e. of Judea, into the more remote parts of it; for he was before in this wilderness, where John was preaching and baptizing; but in that part of it which was inhabited. There was another part which was uninhabited, but by wild beasts and here Christ was led, and with these he was, ( Mark 1:13 ) all alone, retired from the company of men; could have no assistance from any, and wholly destitute of any supply: so that Satan had a fair opportunity of trying his whole strength upon him; having all advantages on his side he could wish for. The end of his being led there, was to be tempted of the devil : by the devil is meant Satan the prince of devils, the enemy of mankind, the old serpent, who has his name here from accusing and calumniating; so the Syriac calls him ( aurq ) ( lka ) , the accuser, or publisher of accusations.
He was the accuser of God to men, and is the accuser of men to God; his principal business is to tempt, and Christ was brought here to be tempted by him, that he might be tried before he entered on his public work; that he might be in all things like unto his brethren; that he might have a heart as man, as well as power, as God, to succour them that are tempted; and that Satan, whose works he came to destroy, might have a specimen of his power, and expect, in a short time, the ruin of his kingdom by him. The time when this was done was then; when Jesus had been baptized by John; when the Holy Ghost descended on him, and he was full of it; when he had such a testimony from his Father of his relation to him, affection for him, and delight in him; then was he led, immediately, as Mark says, ( Mark 1:12 ) .
As soon as all this was done, directly upon this, he was had into the wilderness to be tempted by and to combat with Satan; and so it often is, that after sweet communion with God in his ordinances, after large discoveries of his love and interest in him follow sore temptations, trials, and exercises. There is a very great resemblance and conformity between Christ and his people in these things.
And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to Him.
And seeing the multitudes The great concourse of people that followed him from the places before mentioned, he went up into a mountain ; either to pray alone, which was sometimes his custom to do, or to shun the multitude; or rather, because it was a commodious place for teaching the people: and when he was set : not for rest, but in order to teach; for sitting was the posture of masters, or teachers, see ( Matthew 13:2 ) ( Luke 4:20 ) ( 5:3 ) ( John 8:2 ) . The form in which the master and his disciples sat is thus described by Maimonides . ``The master sits at the head, or in the chief place, and the disciples before him in a circuit, like a crown; so that they all see the master, and hear his words; and the master may not sit upon a seat, and the scholars upon the ground; but either all upon the earth, or upon seats: indeed from the beginning, or formerly, ( bvwy brh hyh ) the master used to sit, and the disciples stand; but before the destruction of the second temple, all used to teach their disciples as they were sitting.
'' With respect to this latter custom, the Talmudists say , that ``from the days of Moses, to Rabban Gamaliel (the master of the Apostle Paul), they did not learn the law, unless standing; after Rabban Gamaliel died, sickness came into the world, and they learnt the law sitting: hence it is a tradition, that after Rabban Gamaliel died, the glory of the law ceased.'' His disciples came unto him ; not only the twelve, but the company, or multitude, of his disciples, ( Luke 6:17 ) which he made in the several places, where he had been preaching; for the number of his disciples was larger than John's.
"Take heed that you do not do your charitable deeds before men, to be seen by them. Otherwise you have no reward from your Father in heaven.
Take heed that ye do not your alms before men Some copies read, take heed that ye do not your righteousness… which is a very good reading: but then, by righteousness, is not meant righteousness, as comprehending all other righteous acts, as particularly alms, prayer, and fasting, hereafter mentioned; but alms only; nothing being more common with the Jews than to call alms ( hqdu ) , righteousness: and whatever word Matthew made use of, there is no doubt to be made of it, but this was the word Christ used. Now alms was so called, because it is a righteous action, which ought to be performed; and to withhold from the poor what is meet, is to deal unrighteously: hence we read of the mammon of unrighteousness; by which is meant, not money unrighteously got, but that which is unrighteously kept from the poor: also it might be so called, because the Jews very much placed their justifying righteousness before God in the performance of it: let us first see how, according to them, it was to be done, and then what confidence they placed in it, and how much they made use of it.
The account Maimonides gives is as follows, who observes: that ``we are bound to take heed to the commandment of alms more than all the affirmative commands; because alms is a sign of a righteous man, the seed of Abraham our father; as it is said, in ( Genesis 18:19 ) . Nor is the throne of Israel established, nor can the law of truth stand, but by alms; as it is said, ( Proverbs 16:19 ) . Nor shall Israel be redeemed, but by alms, according to ( Isaiah 1:27 ) . There are (says he) eight degrees in giving alms, the one above another; the highest, than which there is none higher, is this; when one relieves an Israelite, and gives him a gift, or lends to him, or takes him into partnership, or finds him work, so that he strengthens his hands before he stands in need of asking; and of this it is said, and thou shalt relieve him, a stranger and a sojourner, that he may live with thee: which is as much as to say, relieve him before he falls, and is brought to necessity.
The next to this is, when a man gives alms to the poor, and he knows not to whom he gives; nor does the poor man know of whom he receives; for, behold, this is doing it for the sake of it; as the chamber of secrets, which was in the sanctuary, into which righteous men privately put, and the poor children of good men were privately supported: and the next to this is, when a man puts into the alms chest: and a man does not put into the alms chest except he knows that the governor is faithful and wise, and knows how to manage as should be; such an one as R. Chananiah ben Tradion. The next to this is, when the giver knows to whom he gives, but the poor man does not know from whom he receives; as the great ones of the wise men, who used to go secretly, and cast their money at the doors of the poor; and this is right to do, and a good method it is when the governors of alms do not dispose aright.
The next to this is, when the poor man knows of whom he takes, but does not know the giver; as the great men among the wise men, who used to bind up their money in linen cloths, and put them behind them, and the poor came and took them, that they might not be ashamed. The next to this is, when a man puts it into his hands before he asks. The next to this is, when he gives to him after he has asked. The next to this is, when he gives to him less than is proper, with a pleasant countenance. The next to this is, when he gives with grief.'' Now this work, or duty, they magnify at a very great rate: not content to say , that ``he that does alms, does that which is more excellent than all offerings;'' they further affirm , that ``giving of alms and beneficence ( hlwk hrwth dgnk ) , are equal to the whole law;'' or, it is all one as if a man performed the whole law.
Moreover, they give out, ``that whoever takes of his goods, and does alms with them, he shall be delivered from the damnation of hell.'' Yea, they reckon that this gives a right and title to eternal life {k}. ``He that says, let this sela, or shekel, be for alms, that his children may live, and that he may be worthy of the life of the world to come, lo! this is ( rwmg qydu ) , a perfect righteous man.'' Or, as elsewhere expressed, ``let this sela be for alms, that my son may live, and that he may be a son of the world to come; lo! this is a perfect righteous man.'' Thus, you see, they looked upon it as their righteousness; and what made them heirs of heaven, and gave them a title to eternal glory.
Now our Lord advises them to take heed, as what would be of bad consequence, and very detrimental to them, that they did not their alms before men, to be seen of them ; not but alms may be lawfully done before, or in the sight of men, and a good end may be answered by it; namely, to stir up others to acts of liberality; but then this must not be done with this view, to be seen of men, in order to gain their applause, and a good name among them, otherwise, ye have no reward of your Father, which is in heaven . You expect a reward, and a very great one, for your alms; but if you do them only to raise your credit, and gain esteem among men, you have your reward already with men: nor must you expect any from God, since you seek not his glory, but your own.
When a man's self, and not the glory of God, is the chief end of any action, that cannot be called a good work, nor will it have any reward; whereas a good work, which springs from a principle of grace, and is directed to the glory of God, will have a reward, not of debt, but of grace, from whence it arises.
"Judge not, that you be not judged.
Judge not, that ye be not judged . ] This is not to be understood of any sort of judgment; not of judgment in the civil courts of judicature, by proper magistrates, which ought to be made and pass, according to the nature of the case; nor of judgment in the churches of Christ, where offenders are to be called to an account, examined, tried, and dealt with according to the rules of the Gospel; nor of every private judgment, which one man may make upon another, without any detriment to him; but of rash judgment, interpreting men's words and deeds to the worst sense, and censuring them in a very severe manner; even passing sentence on them, with respect to their eternal state and condition.
Good is the advice given by the famous Hillell , who lived a little before Christ's time; ``Do not judge thy neighbour, (says he,) until thou comest into his place.'' It would be well, if persons subject to a censorious spirit, would put themselves in the case and circumstances the persons are in they judge; and then consider, what judgment they would choose others should pass on them. The argument Christ uses to dissuade from this evil, which the Jews were very prone to, is, that ye be not judged; meaning, either by men, for such censorious persons rarely have the good will of their fellow creatures, but are commonly repaid in the same way; or else by God, which will be the most awful and tremendous: for such persons take upon them the place of God, usurp his prerogative, as if they knew the hearts and states of men; and therefore will have judgment without mercy at the hands of God.
When He had come down from the mountain, great multitudes followed Him.
When he was come down from the mountain Into which he went up, and preached the sermon recorded in the three preceding chapters: great multitudes followed him : which is mentioned, partly to shew, that the people which came from several parts, still continued with him, being affected with his discourses and miracles; and partly on account of the following miracle, of healing the leper, which was not done in a corner, but before great multitudes, who were witnesses of it: though some think this miracle was wrought more privately.
So He got into a boat, crossed over, and came to His own city.
And he entered into a ship Or the ship, the selfsame ship he came over in, with his disciples. The Gergesenes, or Gadarenes, or both, having desired him to depart their coasts, showing an unwillingness to receive him, and an uneasiness at his company, he immediately turned his back upon them, as an ungrateful people, being no better than their swine; and who, by their conduct, judged themselves unworthy of his presence, ministry, and miracles: he returned to the sea side, took shipping, and passed over the sea of Tiberias again, and came into his own city ; not Bethlehem, where he was born, nor Nazareth, as Jerom thought, where he was educated, but Capernaum, as is clear from ( Mark 2:1 ) where he much dwelt, frequently conversed, and his disciples: here he paid tribute as an inhabitant, or citizen of the place, which he was entitled to by only dwelling in it twelve months, according to the Jewish canons; where it is asked , ``how long shall a man be in a city ere he is as the men of the city? It is answered, twelve months; but if he purchases a dwelling house, he is as the men of the city immediately;'' that is, he is a citizen, and obliged to all charges and offices, as they are: though they seem to make a distinction between an inhabitant and a citizen .
``A man is not reckoned ( ryeh ynbk ) , as the children of the city, or as one of the citizens, in less than twelve months, but he may be called, or accounted, ( ryeh ybvwym ) , as one of the inhabitants of the city, if he stays there thirty days.'' One or other of these Christ had done, which denominated this city to be his, and he to be either an inhabitant, or a citizen of it.
And when He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease.
And when he had called to him his twelve disciples These persons had been for some time called by the grace of God, and were already the disciples of Christ, and such as were more familiar and intimate with him, than others, that went by that name. They had sat down at his feet, and had received of his words; they had heard his doctrines, and had seen his miracles, and had been by him training up for public work; but as yet had not been called and sent forth to enter on such service: but now all things being ready, they being properly instructed, and the time for the conversion of a large number of souls being up, he called them together privately; and gave them a commission to preach the Gospel, ordained them ministers of the word, and installed them into the office of apostleship.
The number twelve, is either in allusion to the twelve spies that were sent by Moses into the land of Canaan, or to the twelve stones in Aaron's breast plate; or to the twelve fountains the Israelites found in the wilderness; or to the twelve oxen on which the molten sea stood in Solomon's temple; or to the twelve gates in Ezekiel's temple; or rather, to the twelve patriarchs, and the tribes which sprung from them; that as they were the fathers of the Jewish nation, which was typical of God's chosen people; so these were to be the instruments of spreading the Gospel, not only Judea, but in all the world, and of planting Christian churches there.
And that they might appear to come forth with authority, and that their doctrine might be confirmed, he gave them power against unclean spirits, to cast them out ; or over all devils, as ( Luke 9:1 ) . It was usual with the Jews to call a demon or devil ( hamwj xwr ) , an unclean spirit; especially such as frequented burying places: so in one place , an unclean spirit is interpreted by the gloss, ( Mydv xwr ) , the spirit of the demons, or devils; and in another place, ( twrbqh tyb dv ) , the demon of the graves; where necromancers sought to be, that these spirits might be their familiars, and assist them in their enchantments: accordingly the devils are here called, unclean spirits; being in themselves, in their own nature, unclean, and being the cause and means of defiling others, and delighting in impure persons, places, and things.
There were many of these spirits, who, because of the great impiety of the Jews, the prevalence of magic arts among them, and by divine permission, had at this time taken possession of great numbers of persons; whereby Christ had an opportunity of giving proof of his deity, of his being the Messiah, the seed of the woman, that should bruise the serpent's head, by his ejecting them; and of confirming the mission of his disciples, and establishing the doctrine preached by them, by giving them power and authority over them, to cast them out also: and whereas various diseases frequently followed and attended such possessions; he likewise gave them power to heal all manner of sicknesses, and all manner of diseases , as he himself had done.
The expressions are very full and strong, and include all sorts of maladies incident to human bodies, either of men or women; all distempers natural or preternatural, curable or incurable, by human methods: so that at the same time they were sent to preach the Gospel, for the cure of the souls of men, they were empowered to heal the diseases of their bodies; and which, one should think, could not fail of recommending them to men, and of ingratiating them into their affections.
Now it came to pass, when Jesus finished commanding His twelve disciples, that He departed from there to teach and to preach in their cities.
And it came to pass In the course of things, and as before determined and resolved on, that when Jesus had made an end of commanding his twelve disciples ; when he had given them a commission to preach the Gospel, had finished all his instructions he thought fit to give them, and orders he enjoined them, relating to that work; as where they should go, what they should say, how they should behave, and what treatment they should meet with; and had given them all proper advice and encouragement, he departed thence , from the place where he then was: he did not desist either from the ministry of the word, or from working of miracles, but went out into other parts of the country, to teach and to preach in their cities : meaning either in the cities of the Jews, or in the cities of his disciples; and these, either the cities they belonged to, from whence they came, namely, the cities of Galilee; for the disciples were Galilaeans, and in which parts Christ now was; or else the cities where he sent them to preach first, and then came himself, and confirmed their doctrine by his own ministry and miracles.
At that time Jesus went through the grainfields on the Sabbath. And His disciples were hungry, and began to pluck heads of grain and to eat.
At that time Jesus went on the sabbath day through the corn , c.] That is, the corn fields, as the other evangelists express it. It being on a sabbath day, it is very probable, that Christ and his disciples were going to some public place of worship, the way to which lay through some fields of corn, which were now ripe: for Luke says, it was on the second sabbath after the first, or rather the first sabbath after the second; that is, the first sabbath after the second day of the passover, when the sheaf of the first fruit was offered, and harvest was begun. And his disciples were an hungered ; it being in the morning before they had broke their fast; and this circumstance is mentioned to show the reason of the following action, and to excuse it: at which the Pharisees were so much offended, and of which they accused them, as having done what was very criminal: and began to pluck the ears of corn, and to eat ; Luke adds, rubbing them in their hands; and so here in the Syriac, Arabic, and Persic versions, it is rendered, they began to rub: as they passed along, they plucked off the ears of corn, either barley or wheat, and rubbed them in their hands, to get the grain clear of the husk, or beard, and eat them; contenting themselves with such mean and unprepared food, when the Jews on that day fed on the best of dainties .
On the same day Jesus went out of the house and sat by the sea.
The same day Jesus went out of the house Where he had been preaching, and working miracles: where this house was, is not certain; it seems to have been in one of the cities of Galilee, probably Capernaum, since that was by the sea coast: the reason of his going out of the house was, either to converse with his mother and brethren, as they desired; or to withdraw himself from company, and take some refreshment by the sea side; or because it would not hold the people, and therefore he quitted it for a more convenient place. The time he went out of it, was the same day he had cast the devil out of the man blind and dumb, and had delivered himself so freely concerning the Scribes and Pharisees, who had blasphemously ascribed that miracle to the assistance of Satan; and the same day his mother and brethren came to see him, and speak to him.
And sat by the sea side ; either as weary, and for his refreshment, or in order to preach to the people; for, Mark says, he began again to teach by the sea side, ( Mark 4:1 ) . This was the sea of Galilee, sometimes called the sea of Tiberias.
At that time Herod the tetrarch heard the report about Jesus
At that time Herod the tetrarch Not Herod the Great, in whose reign Christ was born, and who slew the infants of Bethlehem, but his son; this was, as the Jewish chronologer rightly observes, ``Herod Antipater, whom they call ( yqrtyj ) , the tetrarch; the son of Herod the First, and brother of Archelaus, and the third king of the family of Herod.'' And though he is here called a tetrarch, he is in ( Mark 6:14 ) called a king: the reason of his being styled a tetrarch was this; his father Herod divided his large kingdom into four parts, and bequeathed them to his sons, which was confirmed by the Roman senate: Archelaus reigned in Judea in his stead; upon whose decease, that part was put under the care of a Roman governor; who, when John the Baptist began to preach, was Pontius Pilate; this same Herod here spoken of, being tetrarch of Galilee, which was the part assigned him; and his brother Philip tetrarch of Ituraea, and of the region of Trachonitis; and Lysanias, tetrarch of Abilene, ( Luke 3:1 ) the word tetrarch: signifying one that has the fourth part of government: and in Munster's Hebrew Gospel, he is called one of the four princes; and in the Arabic version, a prince of the fourth part; and in the Persic, a governor of the fourth part of the kingdom.
The time referred to, was after the death of John the Baptist; and when Christ had been for a good while, and in many places, preaching and working miracles; the particular instant which respect is had unto, is the sending forth of the twelve disciples to preach and work miracles; and which might serve the more to spread the fame of Christ, and which reached the court of Herod; who, it is said here, heard of the fame of Jesus : what a wonderful preacher he was, and what mighty things were done by him.
Then the scribes and Pharisees who were from Jerusalem came to Jesus, saying,
Then came to Jesus Scribes and Pharisees After he had wrought so many miracles, particularly that of feeding five thousand men; besides women and children, with five loaves and two fishes: the fame of which had reached Jerusalem, and occasioned much talk there about him: the Scribes and Pharisees, who were his inveterate enemies, hearing thereof, came to him, where he was, in Galilee: to know the truth of these things, to converse with him, and to watch, and observe, what he said and did; which were of Jerusalem, saying . There were Scribes and Pharisees throughout the land, but those of Jerusalem were the chief; they were men of the greatest learning and abilities, and were more expert in their religion and customs: these were either sent by the sanhedrim at Jerusalem, or came of themselves; taking upon them a greater power, and authority of examining, correcting, directing, and advising.
Then the Pharisees and Sadducees came, and testing Him asked that He would show them a sign from heaven.
The Pharisees also with the Sadducees came , c] Not from Jerusalem, as in ( Matthew 15:1 ) but from the neighbouring places: these were Galilean Sadducees and Pharisees, of whom mention is made in the Misna ; ``says ( ylylg yqwdu ) , a Galilean Sadducee, (i.e. one that was of the land of Galilee, as Bartenora on the place observes,) I complain of you Pharisees, because ye write the name of a ruler with the name of Moses, in a divorce; say the Pharisees, we complain of you Galilean Sadducees, that you write the name of a ruler with the name of God, in the same leaf:'' but though these two sects could not agree in this, and in many other things, yet they could unite against Christ, to whom they bore an implacable hatred.
And tempting, desired him that he would show them a sign from heaven : they came with no sincere view to be taught by him, or learn anything from him; but if they could, to ensnare him, and get an opportunity of exposing him to the people; and therefore pretending dissatisfaction with the miracles he wrought on the earth, they ask of him to produce a sign from heaven, of his coming from thence, of his being the Son of God, and the true Messiah. They wanted some such sign, as the standing still of the sun and moon, in the times of Joshua; and as raining manna, in the times of Moses; or some such appearances of thunder and lightning, as at the giving of the law.
The appearance of the rainbow, in a very extraordinary manner, is looked upon by the Jews as a sign of the Messiah's coming . ``Says a certain Jew, when my father departed out of the world, he said thus to me; do not look for the Messiah until thou seest the bow in the world, adorned with light colours, and the world enlightened by it; then look for the Messiah, as it is written, ( Genesis 9:16 ) .'' Some very unusual and uncommon sight in the heavens, was what these men asked of Christ in proof of his mission from God.
Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves;
Ver. 1 And after six days That is, so long after Christ's conversation with his disciples at Caesarea Philippi, Peter's confession of him, and the reproof he gave him, upon his intimating that he should suffer and die, and Christ's resentment of it; after he had discoursed about his disciples taking up their cross, and following him; and of men's losing and finding their lives; and after the promise, or prophecy, that he had given out, that some then present should not die, until he came into his kingdom. Mark says the same as here, ( Mark 9:2 ) but ( Luke 9:28 ) says, it was about an eight days after, which may be reconciled in this manner; Matthew and Mark leave out the day in which Christ delivered the above sayings, and that in which he was transfigured, and so reckon but six days; and Luke takes them both into the account, and makes it eight days, so that they all agree; and it appears, in short, to be that day seven night.
Jesus taketh Peter, James, and John his brother : Peter is taken, though he had so lately offended his master; Christ did not bear the offence in mind, but freely forgave him, and still loved him: James was not the brother of our Lord, who was of that name, but the Son of Zebedee; as appears from John being his brother, who was the beloved disciple; these three were all favourite disciples, and were at other times admitted to be with him, when others were not, ( Matthew 26:37 ) ( Mark 5:37 ) . Such a number was taken, as being proper and sufficient to bear witness of the truth of the following account of Christ's transfiguration; and bringeth them up into an high mountain apart .
Luke says, to pray; as he was wont to do, in such places. This mountain is generally said to be Tabor; but for what reason does not appear. Christ was going to Caesarea Philippi, when he had that discourse with his disciples, which this account is connected with; and though it was a week after, yet we have no intimation of his removing from these parts, with his disciples; only of his leading them up into a mountain: and quickly after this, we hear of him at Capernaum, which was ten miles from Mount Tabor. Dr. Lightfoot thinks, that this was the mountain, which Caesarea was at the foot of; where formerly, the first idolatry was set up, one of Jeroboam's calves; and now the eternal Son of God is shown, in the confession of Peter, and in the illustrious demonstration of the Messiah.
Since the goodly mountain Lebanon, and which was a very high one, was in those parts which Moses had a sight of before he died; why may it not be that, which he now descended upon, to be one of the witnesses from heaven, of Christ's transfiguration?
At that time the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?"
At the same time came the disciples unto Jesus When the receivers of the half shekel had spoke to Peter about his master's paying it, and Christ and he had conversed about it, by whose orders he had taken up a fish out of the sea, and from it a piece of money, which he had paid for them both; just at this time came the other eleven disciples to the house where Christ and Peter were: saying, who is the greatest in the kingdom of heaven ? Mark says, that the disciples disputed this point in the way; and that when they came to Jesus, he put the question to them, what they had been disputing about: and Luke takes no notice of any question put by one or another; but observes, that Christ perceiving the thoughts of their hearts, in order to rebuke, and convince them, took the method hereafter mentioned.
All which is reconcilable, and of a piece: the sum is this; that as they were in the way to Capernaum they fell upon this question, which, being known to Christ, the omniscient God; when they came to Capernaum, and to the house where he was, and knowing that the same thought was in them, he asked them what they had been talking of by the way; upon which they were silent; but calling them nearer to him, and they finding that the matter was known, took courage to put the question to him, and desired to have his sense of it. The Vulgate Latin reads, who dost thou think; and the Arabic version, who in thy opinion… The occasion of this could not be the respect shown to Peter, in paying the half shekel for him; for this conversation was begun in the way, and before this was done, or, at least, before they knew it: rather it might be occasioned by his promise of giving the keys of the kingdom of heaven to him; or by his taking him, and James, and John, so lately to the mountain with him, where he was transfigured before them; though it seems best to ascribe it to the mention Christ had made of his resurrection from the dead: for as Dr.
Lightfoot, Hammond, and others, have observed, something of this kind generally followed any account Christ gave of his death and resurrection, as ( Mark 9:31,34 ) ( Matthew 20:19,20 ) ( Luke 22:24 ) and this thought of an earthly kingdom still continued, when they saw him risen, ( Acts 1:6 ) for they had been taught, that the resurrection, and the kingdom of the Messiah, would be at the same time . And, by the kingdom of heaven, they meant, not the kingdom of glory in another world, but the kingdom of the Messiah in this; and which they looked upon to be a temporal one, though they call it the kingdom of heaven; not only because Christ often used this phrase, but because the times of the Messiah, and his reign, were frequently so called by the Jews; ( See Gill on Matthew 3:2 ).
Now, what they wanted to be satisfied in was, who should be advanced to the post highest in that kingdom next to the Messiah; and, as they doubted not but it would fall on one of them, to have the most honourable post, and the place of the greatest trust, they were desirous of knowing who it should be.
Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.
And it came to pass, that when Jesus had finished these sayings Concerning humility, avoiding offences, the methods to be taken in reproving offenders, and the forgiveness that is to be exercised towards them: he departed from Galilee ; where he had chiefly preached and wrought his miracles, no more to return thither till after his resurrection: and came into the coasts of Judea beyond Jordan ; that is, to that country which was called beyond Jordan, and bordered on Judea; coming still nearer and nearer to Jerusalem, where he had told his disciples, a little while ago, he must come, and suffer, and die.
Rather, it should be rendered, on this side Jordan, as also in ( John 1:28 ) for the coasts of Judea were on this side; so ( Ndryh rbe ) , is rendered in ( Deuteronomy 4:49 )
"For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.
For the kingdom of heaven is like unto a man That is, the Gospel dispensation, or times of the Messiah, may fitly be represented by a man that is an householder , or master of a family, as Christ is; ( See Gill on Matthew 10:25 ) He is master of the whole family of God, in heaven, and in earth, of all the children of God, and household of faith; his house they are, he is Father and master, son and firstborn, priest and prophet there. Which went out early in the morning to hire labourers into his vineyard : by the vineyard may be meant the church, which, like a vineyard, is separated by electing, redeeming, and calling grace, and by the order and ordinances of the Gospel, from the rest of the world; is set with various vines, with trees of righteousness, with pleasant plants, both fruitful and profitable; and which are dear and valuable to Christ; and about which much care is used to preserve, keep, and improve them.
This may be called his, Christ's, being what he has chosen for himself, his Father has given him, and he is heir of; which he has purchased with his blood, and which he plants, waters, takes care of, and enjoys. The labourers design either the ministers of the Gospel, who labour in the word and doctrine, who are, or at least ought to be, labourers in Christ's vineyard, and not loiterers; whose work in study, meditation, and prayer, in the ministration of the word and ordinances, and in performing other services they are called unto, is very laborious; and made more so, through the wickedness of some, and weakness of others: the employment of these labourers in the vineyard is various; the business of some is to plant; they are chiefly made use of in conversion: the work of others is to water; these are instruments in edification, and means of the growth of grace: others have a good hand at pruning, giving reproofs and corrections, in a suitable manner, with success, to the checking of sin, and bringing forth more fruit: others are useful in propping and supporting the vines, comforting and strengthening weak believers; and others in protecting and defending the outworks of the church, the doctrines and ordinances of it: or else private Christians in general may be intended, who all are, or should be labourers, both in the exercise of grace; for there is the work of faith, and the labour of love, to God, Christ, and his people, in which they should be continually employed; and in the discharge of duty, with regard to themselves; and in the care of their own vineyard, with respect to their families, which are their charge, and also to the church of Christ, of which they are members.
These labourers are said to be hired by the householder, or owner of the vineyard, Christ, not strictly and properly speaking; nor does it mean that he had no prior right to their obedience, or that there is any merit in their labour, or that that is the condition of their salvation; but it signifies the influence of his grace, in making them willing to serve him cheerfully, and labour in his vineyard freely; to encourage them in which, he makes them many gracious, and exceeding great and precious promises, and particularly that of eternal life: for which purpose, it is said, that he went out, either from his Father as mediator, being sent by him; or from heaven into this world, by the assumption of human nature; or by his Spirit, and the influence of his grace, in the calls of his people, to their several services, in his church; and that early in the morning: some of them being very early called to labour there; meaning either in the morning of the world, as Adam, Abel, Seth, Enoch, and others; or in the morning of the Jewish church state, as Abraham, Moses, Joshua, and the like; or in the morning of the Gospel dispensation, as the apostles of Christ, which seems most likely; or in the morning of youth, as Timothy and others.
Several things, in this first part of the parable, might be illustrated from the Jewish writings. They have a parable indeed, which, in the several parts of it, greatly resembles this, and begins thus ; ``to what is R. Bon like? to a king that hath a vineyard, ( Mylewp wyle rkvw ) , and hires labourers into it…'' Out of which some other things will be remarked, in the following parts of this parable: of a son's being sent, and going out to hire labourers into the vineyard, take the following instance : ``it happened to R. Jochanan ben Matthia, that said to his son, ( rkvw au ) , go out, and hire labourers for us: he went out, and agreed with them for their food.
'' The time of hiring labourers, here mentioned, exactly agrees with the Jewish accounts . ``Says R. Juda ben Bethira, when the face of all the east is light unto Hebron, all the people go out, every man to his work; and when it is so light, it is good to hire labourers we say.'' Upon which the gloss says, ``every man goes out to his work, not for labourers, but the householder, who ( rtwy Mykvm ) , rises earlier to find labourers to hire.'' Perhaps it may not be worth while to observe, how large a spot of ground, set with vines, was, by them, called a vineyard: it is frequently said by them , ``that a vineyard planted by less than four cubits, is no vineyard; but R.
Simeon, and the wise men, say it is a vineyard.''
Now when they drew near Jerusalem, and came to Bethphage, at the Mount of Olives, then Jesus sent two disciples,
And when they drew nigh unto Jerusalem The Syriac, Persic, and Ethiopic versions read, when he drew nigh, or was near; but not alone, his disciples were with him, and a multitude of people also; as is evident from the following account. They might well be said to be near to Jerusalem, since it is added, and were come to Bethphage ; which the Jews say was within the walls of the city of Jerusalem, and was in all respects as the city itself, and was the outermost part of it ; and that all within the outward circumference of the city of Jerusalem was called Bethphage : it seems to me to be part of it within the city, and part of it without, in the suburbs of it, which reached to Bethany, and that to the Mount of Olives.
Various are the derivations and etymologies of this place: some say it signifies the house, or place of a fountain, from a fountain that was in it; as if it was a compound of Beth, an house, and ( phgh ) , pege, a fountain: others, the house of the mouth of a valley; as if it was made up of those three words, ( ayg yp tyb ) , because the outward boundary of it was at the foot of the Mount of Olives, at the entrance of the valley of Jehoshaphat: others say, that the ancient reading was Bethphage, the house of slaughter; and Jerom says , it was a village of the priests, and he renders it, the house of jaw bones: here indeed they might bake the showbread, and eat the holy things, as in Jerusalem ; but the true reading and signification of it is, ( ygap ) ( tyb ) , the house of figs; so called from the fig trees which grew in the outward limits of it, near Bethany, and the Mount of Olives; hence we read of ( ynyh tyb ygp ) , the figs of Bethany; which place is mentioned along with, Bethphage, both by Mark and Luke, where Christ, and those with him, were now come: the latter says, they were come nigh to these places, for they were come to the Mount of Olives ; near to which were the furthermost limits of Bethany, and Bethphage, from Jerusalem.
This mount was so called from the abundance of olive trees which grew upon it, and was on the east side of Jerusalem ; and it was distant from it a sabbath day's journey, ( Acts 1:12 ) which was two, thousand cubits, or eight furlongs, and which made one mile: then sent Jesus two disciples ; who they were is not certain, perhaps Peter and John, who were afterwards sent by him to prepare the passover, ( Luke 22:8 ) .
And Jesus answered and spoke to them again by parables and said:
And Jesus answered and spake unto them again Not to the multitude only, but to the chief priests, elders, Scribes, and Pharisees: for though Mark seems to intimate, that upon the delivery of the last parable of the vineyard, they left him, and went their way; yet since he does not relate the following parable, they might not leave him until they had heard that, which is spoken with much the same design as the former, and might increase their resentment the more: or if the chief priests and elders did go away, the Pharisees remained behind, as is clear from ( Matthew 22:15 ) to whom he spake by parables , similitudes, and comparisons, taken from earthly things, and against whom he directed the following one; and said , as hereafter related.
Then Jesus spoke to the multitudes and to His disciples,
Then spake Jesus to the multitude To the common people that were about him in the temple; the high priests and elders, Scribes, Pharisees, and Sadducees, having left him, being all nonplussed and silenced by him: and now, lest on the one hand, the people seeing the ignorance and errors of these men detected by Christ, should be tempted to conclude there was nothing in religion, and to neglect the word and worship of God, on account of the concern these men had in it; and on the other hand, because of their great authority and influence, being in Moses's chair, lest the people should be led into bad principles and practices by them, he directs them in what they should observe them, and in what not: that they were not altogether to be rejected, nor in everything to be attended to; and warns them against their ostentation, pride, hypocrisy, covetousness, and cruelty; and, at the same time, removes an objection against himself, proving that he was no enemy to Moses, and the law, rightly explained and practised: and to his disciples ; not only the twelve, but to all that believed in him, and were followers of him.
Then Jesus went out and departed from the temple, and His disciples came up to show Him the buildings of the temple.
And Jesus went out, and departed from the temple He not only went out of it for that time, but took his final leave of it, never to return more to it; having foretold its desolation, which he, in part, by so doing, immediately fulfilled: this the disciples observing, and being intent on the outward splendour, and worldly grandeur of it, were concerned that so beautiful a structure should be deserted; and almost thought it incredible, that so strong, and firm a building could be destroyed. And his disciples came unto him : as he went, and as soon as he was come out of the temple, and whilst in view of it: for to show him the buildings of the temple ; the walls of it, and courts adjoining to it, how beautiful and firm they were: whether this was done by them to raise in him admiration or commiseration, in hopes he might change the sentence he had passed upon it, is not easy to say; or whether this did not express their incredulity about the desolation of it; which Christ's answer, in the next verse, seems to imply.
Mark says, it was one of the disciples that observed these to him, who might be accompanied with the rest, and in their name address him; and who, probably, might be Peter, since he was generally their mouth; and that he should speak to him in this manner: master, see what manner of stones, and what buildings are here! Luke says, how it was adorned with goodly stones, and gifts. The Jews give very great encomiums of the second temple, as repaired by Herod; and it was undoubtedly a very fine structure. They say , that he built the house of the sanctuary, an exceeding beautiful building; and that he repaired the temple, in beauty greatly exceeding that of Solomon's .
They moreover observe , that ``he who has not seen the building of Herod, has never seen, ( han Nyynb ) , a beautiful building. With what is it built? says Rabbah, with stones of green and white marble. And there are others say, that it was built with stones of spotted green and white marble.'' These, very likely, were the very stones the disciples pointed to, and admired; and were of a prodigious size, as well as worth. Some of the stones were, as Josephus says, ``forty five cubits long, five high, and six broad.'' Others of them, as he elsewhere affirm , ``were twenty five cubits long, eight high, and twelve broad.
'' And he also tells us, in the same place, that there were, ``in the porches, four rows of pillars: the thickness of each pillar was as much as three men, with their arms stretched out, and joined together, could grasp; the length twenty seven feet, and the number of them an hundred and sixty two, and beautiful to a miracle.'' At the size of those stones, and the beauty of the work, it is said , Titus was astonished, when he destroyed the temple; at which time his soldiers plundered it, and took away the gifts, with which it is also said to be adorned. These were rich and valuable things which were dedicated to it, and either laid up in it, or hung upon the walls and pillars of it, as it was usual in other temples .
These may, intend the golden table given by Pompey, and the spoils which Herod dedicated; and particularly the golden vine, which was a gift of his ; besides multitudes of other valuable things, which were greatly enriching and ornamental to it. Now the disciples suggest, by observing these, what a pity it was such a grand edifice should be destroyed; or how unaccountable it was; that a place of so much strength, could easily be demolished.
"Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom.
Then shall the kingdom of heaven The Gospel church state; ( See Gill on Matthew 13:24 ) either as it would be a little before the coming of the son of man to take vengeance on the Jews; or as it will be a little before his second coming to judgment: for the parable is manifestly connected with, and refers to the preceding chapter, which chiefly treats of Jerusalem's destruction: but though the Jews were in great security before their utter ruin, yet it does not appear that the Christian church was then in such a lukewarm, drowsy, and sleepy condition, as this parable represents; and since, in the latter part of the preceding chapter, there are some hints of Christ's second and last coming; when the servant found doing his Lord's will, will be greatly honoured, and the wicked, cruel, and licentious servant will be severely punished; and since, at the close of this and the following parable, there is a very lively description given of the last judgment; as also, because it appears elsewhere, that such will be the formal, lukewarm, cold, indifferent, secure, and sleepy state of the church, before the second coming of Christ: it seems right and best to understand this parable, and the following, as having respect to that: and that the design of it is to show, what will be the case of professors at that time; the difference between nominal and real Christians; how far persons may go in a profession of religion, and yet, at last, be shut out of heaven: as also the suddenness of Christ's coming; the necessity of being ready for it; and how watchful the saints should be, that they be not surprised with it.
Now some time before this, the Gospel church state, or the body of professing Christians, will be likened unto ten virgins ; to virgins for quality; being betrothed ones to Christ, at least in profession; and because of the singleness of their love, and chaste adherence to him, however, as they will declare, and which, in some of them, will be fact; and for their beauty, comeliness, and gay attire, being, as they will profess, clothed with the righteousness of Christ; with that fine linen, clean and white, with cloth of gold, and raiment of needlework, and so perfectly comely through his comeliness: and for their purity and uncorruptness of doctrine, worship, and conversation, at least in appearance, and which will be true of many of them; and all, from their profession, will bear the same character: these for their quantity and number, are compared to ten virgins; which may, perhaps, denote the small number of professors at this time; see ( Genesis 18:32 ) that there will be but few, that will then name the name of Christ, and fewer still who will not have defiled their garments, and be virgins indeed.
The number ten was greatly taken notice of, and used among the Jews: a congregation, with them, consisted of ten persons, and less than that number did not make one : and wherever there were ten persons in a place, they were obliged to build a synagogue . Ten elders of the city were witnesses of Boaz's taking Ruth to be his wife, ( Ruth 4:2,9,10 ) . Now it may be in reference to the former of these, that this number ten is here expressed, since the parable relates to the congregated churches of Christ, or to Christ's visible church on earth: moreover, they say, that ``with less than ten they did not divide the shema, (i.
e. hear O Israel, and say any part of the blessings that went before it;) nor did (the messenger of the congregation) go before the ark (to pray); nor did (the priests) lift up their hands (to bless the people); nor did they read in the law (in the congregation); nor did they dismiss (the people) with (a passage out of one of) the prophets; nor did they make a standing, and a sitting (when they carried the dead to the grave, which used to be done seven times, to weep over the dead); nor did they say the blessing of the mourners, nor the comforts of the mourners (when they returned from the grave, and stood in a row to comfort the mourner; and there was no row less than ten); ( Myntx tkrbw ) , nor the blessing of the bridegrooms,'' which consisted of seven blessings, and this was not said but in the presence of ten persons : to which there may be an allusion here: for the whole alludes to the solemnities of a marriage among the Jews, when the bridegroom fetched home his bride from her father's house, attended with his friends, the children of the bridechamber, and which was usually done in the night: and, at the same time, the bride was waiting for him, accompanied with virgins, or bridemaids; see ( Psalms 45:14 ) who, when they perceived the bridegroom coming, went out with lamps, or torches, to meet him, and conduct him to her; hence it follows, which took their lamps, and went forth to meet the bridegroom .
The Vulgate Latin, Syriac, and Persic versions, add, and the bride, contrary to the Greek copies, excepting the Cambridge copy of Beza's. Nor do the Arabic and Ethiopic versions so read; nor Munster's Hebrew Gospel; nor does it agree with the above custom. By the bridegroom is meant Christ, who stands in this relation to his church and people; he saw them in the glass of the purposes and decrees of God, and loved them, and asked them of his father to be given him as his spouse and bride; and who did give them to him, when he secretly betrothed them to himself, in the everlasting covenant, as he does their particular persons at conversion, and will consummate the marriage of them all at the last day; and, in the mean while, acts the part of a bridegroom to them; he loves them as a bridegroom loves his bride, with a love prior to theirs, free and unmerited; with a love of complacency and delight, which is single and chaste, strong and affectionate; constant and perpetual, wonderful, matchless, and inconceivable: he sympathizes with them, nourishes, and cherishes them as his own flesh; providing spiritual food, and rich clothing for them; and indulging them with intimate communion with himself, and interests them in all he has; and when he comes again a second time, he will appear under this character.
His first appearance was mean, in the form of a servant, in the likeness of sinful flesh, in garments rolled in blood; but when he comes a second time, he will appear as a bridegroom in his nuptial robes; all his elect will be prepared for him, beautified and adorned as a bride for her husband; when he will come and take them home to himself, and will avow them to be his before his Father, and his holy angels: and which will be a time of great glory, and great joy. Now these virgins are said to take their lamps, and go forth to meet him: by their lamps are meant, either the word of God, the Scriptures of truth, particularly the Gospel, and the doctrines of it; which, like a lamp, were lighted in the evening of the Jewish dispensation, and will shine the brightest towards the end of the world: these are like lamps both to walk by, and work by, and were a light to all these virgins; some were savingly enlightened into them, and by them; and others only notionally, but were taken up, owned, and professed, as the rule of faith and practice, by them all; and that in order to meet and find the bridegroom, for they testify of him: or rather an external profession of religion is designed by the lamps, which is distinct from the oil of grace, and the vessel of the heart, in which that is; and is that into which the oil is put and burns, so as to become visible: and must be daily recruited, and trimmed with fresh supplies of grace from Christ, without which it cannot be kept up, nor will be of any use and service; and is what may go out, or be dropped and lost, as some of these lamps.
Now this was what was taken up by them all; they all made a profession of Christ, and his Gospel: some of them took it up aright, upon an experience of the grace of God, and principles of grace wrought in their souls; others, without any experience, and without considering the nature, importance, and consequences of a profession: and so they all went forth to meet the bridegroom: some in the exercise of faith on him, and in his coming; in love to him, and his appearance; desiring, and longing to see him; expecting, and waiting for him: others only in a way of a visible profession of religion, and an outward attendance on ordinances.
The custom here alluded to of meeting the bridegroom, and attending the bride home to his house in the night, with lighted torches, or lamps, and such a number of them as here mentioned, was not only the custom of the Jews, but of other eastern nations . Jarchi says , it was the custom of the Ishmaelites; his words are these: ``it was a custom in the land of Ishmael, to bring the bride from her father's house to her husband's house, ( hlylb ) , in the night, before she entered the nuptial chamber; and to carry before her ( Nyodnwq rvek ) , about ten staves; and upon the top of the staff was the form of a brazen dish, and in the midst of it, pieces of garments, oil, and pitch, which they set fire to, and lighted before her.
'' Something like this is the custom of the East Indians now, which is thus related : ``on the day of their marriage, the husband and wife being both in the same palki, or palanquin, (which is the ordinary way of carriage in the country, and is carried by four men upon their shoulders,) go out between seven and eight o'clock at night, accompanied with all their kindred and friends; the trumpets and drums go before them; and they are lighted by a multitude of massals, which are a kind of flambeaux; immediately behind the palanquin of the newly married couple, walk many women, whose business is to sing verses, wherein they wish them all kind of prosperity.
--The newly married couple go abroad in this equipage, for the space of some hours; after which they return to their own house, where the women and domestics wait for them: the whole house is enlightened with little lamps, and many of these massals, already mentioned, are kept ready for their arrival, besides those that accompany them, and go before their palanquin. This sort of lights are nothing else, but many pieces of old linen squeezed hard against one another, in a round figure, and forcibly thrust down into a mould of copper; those who hold them in one hand, have, in the other, a bottle of the same metal, with the mould copper, which is full of oil; and they take care to pour out of it, from time to time, upon the linen, which otherwise gives no light.
''
Now it came to pass, when Jesus had finished all these sayings, that He said to His disciples,
And it came to pass, when Jesus had finished all these sayings Meaning either all that are recorded by this evangelist, all the sermons and discourses of Christ, delivered both to the people of the Jews, and to his disciples; his conversation with the former, and his divine instructions and prudent advice to the latter, together with all his excellent parables, which are largely related in this book; or else what is said in the two preceding chapters, concerning the destruction of Jerusalem, and the end of the world, the state of the church, and conduct of his servants to the end of time, expressed in the parables of the virgins and talents, and concerning the last judgment and final state of all men: he said unto his disciples ; who now were alone with him: having finished his prophetic, and being about to enter on his priestly office, he gives his disciples some intimations of its near approach.
When morning came, all the chief priests and elders of the people plotted against Jesus to put Him to death.
When the morning was come Or, as soon as it was day, as Luke says, ( Luke 22:66 ) . The sanhedrim had been up all night, which, after eating the passover, they had spent in apprehending, trying, and examining Jesus, and the witnesses against him; and had come to an unanimous vote, that he was guilty of death; upon which they either put Jesus out of the room for a while, or went into another themselves, to consult what further steps should be taken: or if they went home to their own houses, they very quickly got together again, and met in the temple, where they seem to be, ( Matthew 27:5 ) , unless the story of Judas is, by anticipation, inserted here; and in their council chamber, where they led Jesus, and examined him again concerning his being the Son of God; see ( Luke 22:66 ) , all which shows how intent they were upon this business, and with what eagerness and diligence they pursued it; their feet ran to evil, and they made haste to shed blood.
This was the time of their morning prayers, of their saying their phylacteries, and reciting the shema, hear, O Israel! the Lord our God is one Lord, according to their canon, which is this : ``from what time do they read the shema in the morning? from such time that a man can distinguish between blue and white: says R. Eliezer, between blue and green; and he finishes it before the sun shines out. R. Joshua says, before three hours had elapsed:'' but religion, rites, ceremonies, and canons, must all give way to the accomplishment of what their hearts were so much set upon: all the chief priests and elders of the people .
The Syriac and Persic versions leave out the word all, but it is retained in the Vulgate Latin, Arabic, and Ethiopic versions, and in Munster's Hebrew Gospel, and that very rightly. The Scribes and elders met at Caiaphas's house before, ( Matthew 26:57 ) , but it being in the night, they might not be all together; Annas particularly seems to have been absent, ( John 18:24 ) , but now they all assemble together, as in a case of necessity they were obliged to do: their rule was this ; ``the sanhedrim, consisting of seventy and one (as this was), are obliged to sit all of them as one, (or all, and everyone of them,) in their place in the temple; but at what time there is a necessity of their being gathered together, ( Nlwk Nyubqtm ) , they are all of them assembled; but, at other times, he who has any business may go, and do his pleasure, and return: yet so it is, that there may not be less than twenty three sitting continually all the time of their sitting; (their usual time of sitting was from the morning daily sacrifice, to the evening daily sacrifice ;) one that is under a necessity of going out; this looks upon his companions that remain, and if twenty three remain, he may go out; but if not, he may not, until the other returns.
'' This being now a case of necessity, and great importance, they are all summoned and gathered together, unless we except Joseph of Arimathea and Nicodemus; who yet might be there, though they did not consent to their counsel and deed, as is certain of the former, ( Luke 23:51 ) , these took counsel against Jesus ; God's holy child Jesus, his anointed, the Messiah; and which was taking counsel against the Lord himself; and so the prophecy in ( Psalms 2:2 ) , had its accomplishment: what they consulted about was to put him to death ; it was not what punishment to inflict upon him, whether scourging or death; that was before determined; they had already condemned him to death: but now they enter into close consultation what death to put him to, and in what manner; whether privately, he being now in their hands; or whether by the means of zealots, or by the Roman magistrate; or whether it should be by stoning, which must have been the case, if they put him to death according to their law; and by their authority; or whether by crucifixion, which they chose as the most ignominious and painful; and therefore determined to deliver him up to the Roman governor, and use their interest with him to put him to death, according to the Roman law.
Now after the Sabbath, as the first day of the week began to dawn, Mary Magdalene and the other Mary came to see the tomb.
In the end of the sabbath This clause is by some joined to the last verse of the preceding chapter, but stands better here, as appears from ( Mark 16:1 ) , and intends not what the Jews call the sabbath eve, for that began the sabbath; but what they call ( tbv yauwm ) , the goings out of the sabbath; and as Mark says, ( Mark 16:1 ) , when the sabbath was past: that is, when the sun was set, and any stars appeared. The Vulgate Latin, Arabic, and Ethiopic versions, and Munster's Hebrew Gospel render it, the evening of the sabbath; and the Persic version, the night of the sabbath; but must mean, not the evening and night, which preceded the sabbath, and was a part of it, but what followed it, and belonged to the first day.
As it began to dawn ; not the day, but the night; a way of speaking used by the Jews, who call the night, ( rwa ) , light: thus they say {y}, ( rve hebral rwa ) , on the light, or night of the fourteenth (of the month Nisan) they search for leavened bread… And so the word is used, in ( Luke 23:54 ) , of the eve of the sabbath, or the beginning of it, as here of the going out of it; towards the first day of the week , or sabbaths; so the Jews used to call the days of the week, the first day of the sabbath, the second day of the sabbath… take an instance or two ``The stationary men fast four days in the week, from the second day to the fifth day; and they do not fast on the sabbath eve (so they sometimes call the sixth day), because of the glory of the sabbath; nor ( tbvb dxab ) , on the first day of the sabbath, or week, that they may not go from rest and delight, to labour and fasting, and die.
'' On which the Gemara has these words ; ``the stationary men go into the synagogue, and sit four fastings; ( tbvb ynvb ) , on the second of the sabbath, or week: on the third, and on the fourth, and on the fifth.'' Came Mary Magdalene, and the other Mary , the wife of Cleophas, and mother of James and Joses, with whom also was Salome, the mother of Zebedee's children, ( Mark 16:1 ) . There seems to be some difference between the evangelists about the time of the women's coming to the sepulchre. Matthew says, it was at the end of the sabbath, when it began to dawn; towards the first day of the week.
John says, that Mary Magdalene came when it was yet dark, ( John 20:1 ) , and yet Mark says, that they came at the rising of the sun, ( Mark 16:2 ) . Though they all agree it was early in the morning: all they say is no doubt true, and may be reconciled thus. As soon as the sabbath was ended, the women set out on their journey, and as they went, bought spices and ointment to anoint the body with: they passed through the gates of the city before they were shut, and might stay some time in the suburbs; when Mary Magdalene, eager to be at the sepulchre, set out first, whilst it was dark, and came back and reported to Peter what she had seen, and returned again by such time the other women came, which was at sunrising.
From all the accounts it is clear, that he rose, as is expressly said, ( Mark 16:9 ) , on the first day of the week, and which was the third from his death: on the sixth day, which was Friday, he was crucified, and buried that evening; he lay in the grave all sabbath day, or Saturday; and rose early on the first day of the week, before the women got to the sepulchre; who came thither, as it is here said, to see the sepulchre : not merely to see it, for they had seen it before, and where, and how the body of Christ was laid in it; but to see whether they could enter into it, and anoint the body with the spices and ointments, which they had prepared and brought with them for that purpose.
The beginning of the gospel of Jesus Christ, the Son of God.
The beginning of the Gospel of Jesus Christ Not that the Gospel first began to be preached at this time, for it was preached by Isaiah, and other prophets before; and long before that, was preached unto Abraham; yea, it was preached as early as the times of our first parents, in Eden's garden; and is indeed that mystery, which was hid in God before the creation of the world; and was ordained before that was, to the glory of the saints: but the sense is, that this narrative Mark was about to write, began with the ministry of John the Baptist, and of Christ; which was a Gospel one, and was the beginning of the Gospel dispensation, in distinction from the legal one: the law and the prophets were until John, and they ceased and ended in him; when the ( abh Mlwe ) , the world to come, the kingdom of God, or Gospel state, took place.
The design of this evangelist, is not to give an account of the genealogy of Christ, of his conception and birth, of what befell him in his infancy, or of any actions and sayings of his from thence, to his appearance in Israel; but to give an account of his ministry and miracles, sufferings and death: which is introduced with the preaching and baptism of John his forerunner, and which he chiefly intends by the beginning of the Gospel: he first points out Christ, who is the author and substance, as well as the great preacher of the Gospel; the sum of which is, that he is Jesus, the Saviour and Redeemer of lost sinners; the Christ, the Messiah, that was to come; the Mediator between God and man, the prophet that has declared the whole mind and will of God; the great high priest, who has offered himself a sacrifice for his people, made peace, procured pardon, brought in everlasting righteousness, and obtained eternal redemption, and now lives to make intercession for them; and King of saints, who reigns over them, protects and defends them, and is no other than the Son of God ; equal with his Father; of the same nature with him, possessed of the same perfections, and enjoying the same glory; and which is a grand article of the Gospel, and without which he could not be an able Saviour, nor the true Messiah.
Mark begins his account of the Gospel, and which he calls the beginning of it, with the same article of the divine sonship of Christ, as the Apostle Paul began his ministry with, ( Acts 9:20 ) . Matthew began his Gospel with the humanity, Mark with the divinity of Christ: the one calls him the son of David, the other the Son of God, both true: Christ is the son of David according to his human nature, the Son of God according to his divine nature; so a testimony is bore to the truth of both his natures, which are united in one person.
And again He entered Capernaum after some days, and it was heard that He was in the house.
And again he entered into Capernaum after some days After he had been preaching in the synagogues throughout Galilee, and after he had spent some days in prayer, and private retirement in desert places: and it was noised that he was in, the house; a report was spread throughout the city that he was in the house of Simon and Andrew, where he was before, and where he used to be when in Capernaum.
And He entered the synagogue again, and a man was there who had a withered hand.
And he entered again into the synagogue Perhaps in Capernaum, where he had before cast out the unclean spirit; but not on the same day, nor on that day he had had the debate with the Pharisees, about his disciples plucking the ears of corn on the sabbath day; but on another sabbath, perhaps the next; see ( Luke 6:6 ) . And there was a man there which had a withered hand ; who came there either for a cure, knowing Christ to be in the synagogue, or for the sake of worship; ( See Gill on Matthew 12:10 ).
And again He began to teach by the sea. And a great multitude was gathered to Him, so that He got into a boat and sat in it on the sea; and the whole multitude was on the land facing the sea.
And he began again to teach by the sea side He went out of the house where he was at Capernaum, the same day he had the above discourse with the Scribes and Pharisees, and on which his mother and: brethren came to speak with him; and from thence he went where he had been before, and taught the people; namely, to the sea side, the shore of the sea of Galilee, or Tiberias: and there was gathered unto him a great multitude ; which followed him from the house, and from other parts of the city, and perhaps from the adjacent places: so that he entered into a ship, and sat in the sea ; in the ship at sea, at some little distance from the shore; the sea of Tiberias being rather a lake, and within land, had no tide, and so was still and quiet: and the whole multitude was by the sea on the land ; stood on the land, all along the sea shore; ( See Gill on Matthew 13:1 ), ( See Gill on Matthew 13:2 ).
Then they came to the other side of the sea, to the country of the Gadarenes.
And they came over unto the other side of the sea Of Galilee, or Tiberias; into the country of the Gadarenes : in the Evangelist Matthew it is called, the country of the Gergesenes, as it is here in the Arabic and Ethiopic versions. The Vulgate Latin reads, of the Gerasenes, and so some copies, from Gerasa, a place in the same country; but the Syriac and Persic versions read, Gadarenes, as do most copies; so called from Gadara, a city either adjacent to, or within the country of the Gergesenes; which was called by both names, from these different places. It was not far from Tiberias, the place from whence this sea has its name, over which Christ and his disciples passed, ( John 6:1 ) .
Chammath was a mile from Tiberias, and this Chammath was so near to the country of Gadara, that it is often called, ( rdgd tmx ) , Chammath of Gadara ; unless it should be rather rendered, the hot baths of Gadara: for so it is said, that at Gadara are the hot baths of Syria; which may be the same with the hot baths of Tiberias, so often mentioned in the Jewish writings ; hence the town of Chammath had its name, which was so near to Tiberias, that it is sometimes reckoned the same with it {i}: Pliny places this Gadara in Decapolis, and Ptolemy in Coelo Syria; and Meleager, the collector of epigrams, who is called a Syrian, is said to be a Gadarene, a native of this Gadara.
Mention is made of the whirlpool of Gadara , which remained ever since the flood. It appears to be an Heathen country, both from its situation, and the manners of the people.
Then He went out from there and came to His own country, and His disciples followed Him.
And he went out from thence From Capernaum; and came into his own country ; or city, as the Syriac, Arabic, Persic, and Ethiopic versions read, the city of Nazareth; so called because it was the place where Christ was conceived, and where he was educated; for which he had a regard, and was willing it should partake of the benefit of his doctrine and miracles: and his disciples follow him ; as they did wherever he went; and which is a true characteristic of a disciple of Jesus.
Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem.
Then came together unto him the Pharisees Having heard of his miracles, and that he was come into the land of Gennesaret; they consulted with one another, and came together to Jesus, to watch and observe what was said and done by him, and take what advantage they could against him. These were not of that country, but were of Jerusalem, as were their companions the Scribes: and certain of the Scribes, which were of Jerusalem ; for the fame of Christ had reached the metropolis of the nation; and these men being the more artful and cunning of the whole sect, either came of themselves, or were sent by the sanhedrim, to make their observations upon his doctrine and conduct; ( See Gill on Matthew 15:1 ).
In those days, the multitude being very great and having nothing to eat, Jesus called His disciples to Him and said to them,
In those days The Ethiopic version reads, on that day; as if it was on the same day that the deaf man was healed; and so it might be; and on the third day from Christ's coming into those parts; and so is very properly expressed, in those days; see ( Mark 7:31 ) , compared with the following verse: the multitude being very great : for the number of men that ate, when the following miracle was wrought, were about four thousand; see ( Mark 8:9 ) . The Vulgate Latin, Arabic, and Ethiopic versions add, again; referring to the former miracle of the five thousand, who were fed with five loaves, and two fishes, ( Mark 6:44 ) .
And having nothing to eat ; what they might have brought with them being expended, and they in a desert, where nothing was to be had, nor bought for money: Jesus called his disciples to him, and saith unto them ; ( See Gill on Matthew 15:32 ).
And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power."
And he said unto them Both to his disciples, and the multitude, verily I say unto you, there be some of them that stand here ; that were then living, and upon the spot, which shall not taste of death , or die, till they have seen the kingdom of God come with power . When Jesus was declared both Lord and Christ, by the wonderful effusion of the Holy Spirit; the Gospel spread in the world both among Jews and Gentiles, in spite of all opposition, under the power and influence of the grace of God, to the conversion of thousands of souls; and that branch of Christ's regal power exerted in the destruction of the Jewish nation; ( See Gill on Matthew 16:28 ).
This verse properly belongs to the foregoing chapter, to which it is placed in the Vulgate Latin version; and so it concludes one in Matthew, and ought not to begin a new chapter.
Then He arose from there and came to the region of Judea by the other side of the Jordan. And multitudes gathered to Him again, and as He was accustomed, He taught them again.
And he arose from thence From Galilee, and particularly from Capernaum: and cometh into the coasts of Judea ; into those places, which bordered on that part of the land of Israel, called Judea, as distinct from Galilee: by , or rather to the further side of Jordan ; which he crossed at the bridge of Chammath: the particular place he came to was Bethabara; see ( John 10:40 ) ( 1:28 ) : where John formerly preached, and baptized: and the people resorted unto him again ; great multitudes followed him out of Galilee, and more doubtless flocked to him from the adjacent parts, when they heard of his coming again to them.
And, as he was wont, he taught them again : it had been his custom before, and so it was wherever he went, to preach the word of God, and teach men what was profitable to them, and useful for the good of their immortal souls; and so he did now, and here: and not only so, but healed many of them of their bodily disorders, as Matthew relates, ( Matthew 19:2 ) .
Now when they drew near Jerusalem, to Bethphage and Bethany, at the Mount of Olives, He sent two of His disciples;
And when they came nigh to Jerusalem The Syriac and Ethiopic versions read, when he came nigh; that is, Jesus; though not without his disciples, nor the multitude: unto Bethphage and Bethany ; two places so called, near Jerusalem: Bethphage began where Bethany ended, and reached to the city itself. The Vulgate Latin only makes mention of Bethany; ( See Gill on Matthew 21:1 ). At the Mount of Olives ; near which, the above places were: he sendeth forth two of his disciples ; perhaps Peter and John.
Then He began to speak to them in parables: "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower. And he leased it to vinedressers and went into a far country.
And he began to speak unto them by parables As of the two sons the father bid go to work in the vineyard; and of the planting of a vineyard, and letting it out to husbandmen, as here; though the latter is only related by this evangelist, yet both are by Matthew. This was not the first time of his speaking by parables to the people, though it might be the first time he spake in this way to the chief priests and elders, and who are particularly designed in them. A certain man planted a vineyard . The Persic version adds, with many trees: that is, with vines, though sometimes other trees, as fig trees, were planted in vineyards; see ( Luke 13:6 ) .
This man is, by the Evangelist Matthew, called an householder: by whom is meant God the Father, as distinguished from his Son, he is afterward said to send: and by the vineyard, planted by him, is meant the vineyard of the Lord of hosts, the men of Israel, ( Isaiah 5:1,7 ) ; and set an hedge about it , or wall, as the Persic version renders it; meaning either the law, not the Jews oral law, or the traditions of the elders, which were not of God's setting, but the ceremonial and moral law; or the wall of protection by divine power, which was set around the Jewish nation especially when they went up to their solemn feasts.
And digged a place for the winefat . The Syriac and Arabic versions add, in it; and the Persic version, in the vineyard; for this was made in the vineyard, where they, trod and squeezed the grapes when gathered; and may design the altar in the house of the Lord, where the libations, or drink offerings, were poured out; and built a tower . The Syriac, Arabic, and Ethiopic versions add, in it; for this also was built in the vineyard, and may intend either the city of Jerusalem; or the temple in it, the watch house where the priests watched, and did their service, day and night. And let it out to husbandmen ; or workmen, as the Arabic version renders it, who wrought in it, and took care of the vines.
The Ethiopic version renders it, and set over it a worker and keeper of the vineyard; by whom are meant the priests and Levites, to whom were committed the care of the people, with respect to religious things: and went into a far country ; left the people of the Jews to these husbandmen, or rulers, whether civil or ecclesiastical, but chiefly the latter, to be instructed and directed by them, according to the laws and rules given them by the Lord; ( See Gill on Matthew 21:33 ).
Then as He went out of the temple, one of His disciples said to Him, "Teacher, see what manner of stones and what buildings are here"
And as he went out of the temple The Ethiopic version reads, as they went out; Christ and his disciples: for when Christ went out of the temple, the disciples went out with him; or at least very quickly followed him, and came to him, as appears from what follows; though the true reading is, as he went out: and the Syriac and Persic versions are more express, and read, as Jesus went out: for having done all he intended to do there, he left it, never more to return to it: one of his disciples : it may be Peter, who was generally pretty forward, and commonly the mouth of the rest, as this disciple was, whoever he was: the Persic version reads, the disciples; and Matthew and Luke represent them in general, as observing to Christ, the beauty and grandeur of the temple, as this disciple did: who saith unto him, Master, see what manner of stones and what buildings [are here] .
The temple, as repaired by Herod, was a very beautiful building, according to the account the Jews give of it, and its stones were of a very great magnitude; ( See Gill on Matthew 24:1 ).
After two days it was the Passover and the Feast of Unleavened Bread. And the chief priests and the scribes sought how they might take Him by trickery and put Him to death.
After two days was [the feast of] the passover That is, two days after Christ had delivered the foregoing discourse concerning the destruction of the temple at Jerusalem, was the feast of the passover; which was kept in commemoration of God's passing over the houses of the Israelites, when he destroyed the firstborn of Egypt, and made way for the deliverance of the children of Israel from thence: and which was kept by eating the passover lamb; and which, properly speaking, is the feast of the passover: and of unleavened bread ; which was the same feast with the other, called so from the unleavened bread which was then eaten; though with this difference, the passover lamb was only eaten on the first night, but unleavened bread was eaten for seven days together.
The Syriac, Persic, and Ethiopic versions render it, the passover of unleavened bread, leaving out the copulative and. And the chief priests and Scribes sought how they might take him by craft ; that is, Jesus, and put him to death : for which purpose they assembled together in Caiaphas the high priest's palace, and there took counsel together how to accomplish it; see ( Matthew 26:2-4 ) .
Immediately, in the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, led Him away, and delivered Him to Pilate.
And straightway in the morning As soon as it was break of day, or daylight appeared: the chief priests held a consultation with the elders and Scribes ; who were the principal men in the sanhedrim: and the whole council ; which, on this extraordinary occasion, was convened; the result of which was, to bind Jesus, and deliver him up to the Roman governor, to be put to death by him, as a seditious person, and an enemy to Caesar, and accordingly they did so: and bound Jesus, and carried him away, and delivered him to Pilate . The Syriac and Persic versions add, the governor; ( See Gill on Matthew 27:1 ), ( See Gill on Matthew 27:2 ).
Now when the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, that they might come and anoint Him.
And when the sabbath was past In the end of it, as Matthew says, ( Matthew 28:1 ) ; not when it was the sabbath, as the Arabic version reads; for it was not lawful to buy spices, and anoint with on the sabbath day; ( See Gill on Matthew 28:1 ). Mary Magdalene, and Mary, [the mother of James,] and Salome ; who was the wife of Zebedee, and the mother of the other James and John: had bought sweet spices ; or brought, as the Vulgate Latin, and all the Oriental versions read; for though the women might have bought some on the preparation day, the day before the sabbath, the same evening that Christ was buried, ( Luke 23:56 ) , yet, they might buy more for the same purpose, after the sabbath was over: for this there was a particular market at Jerusalem ; for we are a told, that ``there were there three markets, one by another; in the first of which were sold, all kinds of precious things, silks, and embroidered work; in the second, various kinds of fruits and herbs; and in the third, all kinds of spices.
'' That they might come and anoint him ; with those sweet spices, as was the manner of the Jews: hence we read of, ( Mytm lv Mymvbh ) , the spices of the dead; which were used to expel an ungrateful savour: this they did, out of affection to Christ, but seemed to have no faith in his resurrection, though he had told them of it, which they had forgot. The Vulgate Latin reads, that they might anoint Jesus; the Ethiopic version, anoint his body: but the Arabic thus, anoint the sepulchre; his body being anointed before, and wound up by Joseph and Nicodemus; and therefore they came to strew the sepulchre with spices and ointments, and give it a sweet perfume.
Though it seems most likely, that they came to anoint his body; for this was one of the things which was customary in Israel to do to dead men, as Maimonides observes, ( Mymvb ynmb wtwa Nyko ) , they anoint him with various sorts of spices.
Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us,
Forasmuch as many have taken in hand From hence, to the end of ( Luke 1:4 ) is a preface of the evangelist to his Gospel, setting forth the reasons of his writing it; and which he wrote and sent to the excellent Theophilus, for the further confirmation of him in the faith of Christ. It seems that many had took in hand, or attempted to set forth in order a declaration of those things which are most surely believed among us ; that is, they undertook to write and publish a very particular and exact narrative of the birth, life, actions, doctrines, miracles, sufferings, death, resurrection, and ascension of Jesus Christ; things which Luke, and other Christians, had the fullest and strongest evidence, and were confidently assured of, and most firmly believed, even with a full assurance of faith.
By these many, he cannot mean the authentic historians of evangelical facts, as Matthew and Mark; for they two cannot, with any propriety, be called many; and besides, it is not so very clear and certain a point, that they had, as yet, wrote their Gospels; nor would this evangelist suggest any deficiency, weakness, and inaccuracy in them, as he seems to do: nor does he intend such spurious writers as the authors of the Gospels according to the Nazarenes, Hebrews, and Egyptians; of Nicodemus, Thomas, Matthias, and of the twelve apostles; and still less, the Gospels of Cerinthus, Basilides, and other heretics; since these would not have passed without a censure from him, for the falsehood, fabulous, and trifling stuff in them, as well as for the wicked and heretical opinions propagated by them; and besides, these pieces were not extant when this Gospel was written: but he seems to design some honest and well meaning Christians, who undertook to write, and did write an account of the above things, which were firmly believed by all; and which they took from the apostles, and first ministers of the Gospel, from their sermons and discourses, and from conversation with them; and which they committed to writing, partly to help their own memories, and partly for the benefit of others; in which, no doubt, they acted an upright part, though attended with weakness: wherefore, the evangelist does not censure them as false, wicked, and heretical, nor approve of them as divine and perfect for though they honestly meant, and designed well, yet there might be many things collected by them, which were impertinent, and not proper to be transmitted to posterity; and what might be wrote with great inaccuracy and deficiency, and in a style the Holy Ghost thought improper things of this kind should be delivered in: and therefore the evangelist, moved and inspired by the Spirit of God, set about the following work, and under the same influence completed it.
The phrase, ( anataxasyai dihghsin ) , to set forth in order a declaration, is as Dr. Lightfoot observes, out of the Talmud , agreeably to the Jewish way of speaking. ``R. Chasdai said to one of the Rabbins, who was ( atdga rdom ) , setting in order a declaration before him. c. or relating in order a story before him.''
And it came to pass in those days that a decree went out from Caesar Augustus that all the world should be registered.
And it came to pass in those days When John the Baptist was born, and Christ was conceived, and his mother pregnant with him, and the time of his birth drew on. The Ethiopic version reads, in that day; as if it was the same day in which John was circumcised, and Zacharias delivered the above song of praise: that there went out a decree from Caesar Augustus; second emperor of Rome; the name Caesar was common to all the emperors, as Pharaoh to the Egyptians, and afterwards Ptolemy. His name Augustus, was not his original surname, but Thurinus; and was given him, after he became Caesar, to express his grandeur, majesty, and reverence; and that by the advice of Munatius Plancus, when others would have had him called Romulus, as if he was the founder of the city of Rome {z}: by him a decree was made and published, that all the world should be taxed ; or registered, or enrolled; for this was not levying a tax, or imposing tribute upon them, but a taking an account of the names of persons, and of their estates; and which might be, in order to lay a tax upon them, as afterwards was: for the payment of a tax, there was no need of the appearance of women and children; and so the Arabic version renders it, that the names the whole habitable world might be described, or written down: such an enrolment had been determined on by Augustus, when at Tarracon in Spain, twenty seven years before; but he was diverted from it by some disturbances in the empire, so that it was deferred to this time, in which there was a remarkable interposition of divine providence; for had this enrolment been made then, in all likelihood it had not been done now, and Joseph and Mary would not have had occasion to have come to Bethlehem: but so it must be; and thus were things ordered by an infinite, and all wise providence to effect it: nor did this enrolment reach to all the parts of the known world, but only to the Roman empire; which, because it was so very large as it was, and in the boasting language of the Romans was so called, as, Ptolemy Evergetes
Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene,
Now in the fifteenth year of the reign of Tiberius Caesar , c.] Emperor of Rome, and the third of the Caesars; Julius was the first, and Augustus the second, in whose time Christ was born, and this Tiberius the third; he was the son of Livia, the wife of Augustus, but not by him; but was adopted by him, into the empire: his name was Claudius Tiberius Nero, and for his intemperance was called, Caldius Biberius Mero; the whole of his reign was upwards of twenty two years, for he died in the twenty third year of his reign {g}; and in the fifteenth of it, John began to preach, Christ was baptized, and began to preach also; so that this year may be truly called, the acceptable year of the Lord.
Pontius Pilate being governor of Judea ; under the Emperor Tiberius, in whose reign the Jewish chronologer places him, and the historian
Then Jesus, being filled with the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness,
And Jesus being full of the Holy Ghost The Spirit of God having descended on him at his baptism, and afresh anointed, and filled his human nature with his gifts, whereby, as man, he was abundantly furnished for the great work of the public ministry, he was just about to enter upon; yet must first go through a series of temptations, and which, through the fulness of the Holy Spirit in him, he was sufficiently fortified against. Returned from Jordan ; where he came, and had been with John, and was baptized by him; which, when over, he went back from the same side of Jordan, to which he came: and was led by the Spirit ; the same Spirit, or Holy Ghost he was full of; ( See Gill on Matthew 4:1 ) into the wilderness ; of Judea, which lay near Jordan, and where John had been preaching and baptizing, namely, in the habitable: part of it: but this was that part, which was uninhabited by men, and was infested with wild beasts, and where Christ could neither have the comfort and benefit of human society, nor any thing for the sustenance of life, and where he was exposed to the utmost danger; and so in circumstances very opportune and favourable for Satan to ply him with his temptations, for which purpose he was led thither.
So it was, as the multitude pressed about Him to hear the word of God, that He stood by the Lake of Gennesaret,
And it came to pass, that as the people pressed upon him , c.] As Christ went through Galilee, and preached in the synagogues there, great crowds of people attended on him, and they followed him wherever he went; and so large were their numbers, and so very eager were they to see him, and hear him, that they were even troublesome to him, and bore hard upon him, and were ready to press him down, though they had no ill design upon him, but only to hear the word of God ; the scriptures of the Old Testament explained, and the doctrines of the Gospel preached; and which were preached by him, as never were before or since, and in such a manner as were not by the Scribes and Pharisees; and both the matter and manner of his ministry drew a vast concourse of people after him: he stood by the lake of Gennesaret ; the same with the sea of Chinnereth, ( Numbers 34:11 ) ( Joshua 12:3 ) ( 13:27 ) where the Targums of Onkelos, Jonathan, and the Jerusalem, call it, ( rowngd amy ) , the sea of Geausar or Gennesaret: and so it is elsewhere called , and is the same which is called the sea of Galilee, and of Tiberias, ( John 6:1 ) ( 21:1 ) and is, by other writers , as here, called the lake of Gennesaret, and said to be sixteen miles long, and six broad.
Josephus says , it is forty furlongs broad, and an hundred long. The Jews say , that ``the holy, blessed God created seven seas, but chose none of them all, but the sea of Gennesaret.'' And indeed, it was a place chosen by Christ, and honoured, and made famous by him, by his preaching at it, his miracles upon it, and showing himself there after his resurrection.
Now it happened on the second Sabbath after the first that He went through the grainfields. And His disciples plucked the heads of grain and ate them, rubbing them in their hands.
And it came to pass on the second sabbath day after the first , c.] Or second first sabbath, concerning which interpreters are greatly divided. Some think, that it was either the seventh day of the feast of unleavened bread, or the eighth day of the feast of tabernacles. Others, that it was the sabbath which fell that year on the day of Pentecost; and that as there were three grand festivals among the Jews, the feasts of passover, Pentecost, and tabernacles; so when the sabbath day fell on the feast of the passover, it was called the first prime sabbath, when on the feast of Pentecost, it was called the second prime sabbath, and when on the feast of tabernacles, the third prime sabbath.
Others have been of opinion, that as the Jews had two beginnings of their year, the one on civil accounts in Tisri, the other on ecclesiastical accounts in Nisan; so the first sabbath in Tisri was called the first first sabbath, and that in Nisan, which was this, the second first sabbath: but what seems most likely is, that this sabbath was, as it may be rendered, the first sabbath after the second; that is, the first sabbath after the second day of the passover, when the sheaf of the firstfruits was offered, and harvest might be begun; which suits well with ears of corn being ripe at this time, which the disciples rubbed.
So the Jews reckoned the seven weeks from thence to Pentecost by sabbaths; the first after the second day they called the second first, or the first after the second day; the second they called the second second; and the third was named the second third; and so on, the second fourth, the second fifth, the second sixth, and second seventh, which brought on Pentecost, when the harvest was ended. So in the Jewish liturgies, there are collects for the first sabbath after the passover, and for the second sabbath after the passover, and so on to the sabbath before Pentecost. The eastern versions, Syriac, Arabic, Persic, and Ethiopic, not knowing what should be meant by it, have only rendered it, on the sabbath day, as in Mt.
12:1. ( See Gill on Matthew 12:1 ). That he went through the corn fields ; that is, Jesus, as the Syriac, Persic, and Ethiopic versions: and his disciples plucked the ears of corn, and did eat, rubbing them in their hands : after they had plucked them they rubbed them in their hands to get clean off the husk or beard, that were on them, and then ate the grains. And as plucking of the ears of corn was forbidden on a sabbath day, ( See Gill on Matthew 12:2 ), so was rubbing them; though if they were rubbed before, the chaff might be blown off from them in the hand, and eat on the sabbath day: the rule is this ; ``he that rubs ears of corn on the evening of the sabbath, (i.
e. on the sixth day,) may blow them from hand to hand on the morrow, and eat'' But the disciples both plucked them, and rubbed them, and blew away the chaff from them on the sabbath day, and therefore were complained of by the Pharisees.
Now when He concluded all His sayings in the hearing of the people, He entered Capernaum.
Now when he had ended all his sayings That is, when Jesus, as the Persic version expresses it, had finished all the above sayings, doctrines, and instructions; not all that he had to say, for he said many things after this: in the audience of the people ; of the common people, the multitude besides the disciples; and that openly, and publicly, and with a loud and clear voice, that all might hear: he entered into Capernaum ; Jesus entered, as the Syriac version reads, into his own city, and where he had been before, and wrought miracles.
Now it came to pass, afterward, that He went through every city and village, preaching and bringing the glad tidings of the kingdom of God. And the twelve were with Him,
And it came to pass afterwards , c;] After Christ had healed the centurion's servant at Capernaum, and had raised a widow's son that was dead, to life, at Naim; after John's disciples had been with and he had dismissed them, and had said many things in commendation of John, and in vindication both of him, and of himself: and after he had taken a meal in a Pharisee's house, where he met with a woman that had been a notorious sinner, who showed great affection for him, which occasioned much course between him and the Pharisee: that he went throughout every city and village : that is, in Galilee, where he now was, as is clear from the foregoing chapter, and from what follows in this, ( Luke 8:26 ) and besides, it was by the sea of Galilee that he delivered the following parable concerning the sower; see ( Matthew 13:1 ) preaching, and showing the glad tidings of the kingdom of God ; of the Gospel dispensation, which was now taking place, and had been long expected; publishing the doctrines and mysteries of it, such as free and full remission of sins for his own sake, justification by his righteousness, acceptance in him the beloved Son of God, and complete salvation by him as the Saviour of his people, than which nothing could be more welcome news, or better tidings; pointing out the ordinances of that dispensation, and showing who were the proper subjects of them, and directing and encouraging such to submit unto them; as also signifying what the kingdom of grace lies in, not in meats and drinks, or any outward things, but in inward holiness, peace, and joy; and what is a meetness for entrance into the kingdom of glory, namely, regenerating grace; and what gives a right unto it, even a better righteousness than that of the Scribes and Pharisees, and which was no other than his own: and the twelve were with him ; the twelve apostles, whom Christ had chose, and ordained as such: these attended him wherever he went, that they might be witnesses of his miracles, and learn his doctrines; that so they might be thoroughly furnished for their future ministry, both in Judea, and among the Gentiles.
Then He called His twelve disciples together and gave them power and authority over all demons, and to cure diseases.
Then he called his twelve disciples together The Persic version reads, all his twelve disciples, the other nine, besides the three that were with him, when he raised Jairus's daughter, recorded in the foregoing chapter; the Vulgate Latin, Arabic, and Ethiopic versions read, the twelve apostles, for so Christ had named his disciples; ( See Gill on Matthew 6:13 ). The Syriac version only reads, his own twelve; and this is agreeably to Luke's way of speaking; see ( Luke 8:1 ) ( 9:12 ) . And gave them power and authority over all devils ; that is, all kinds of devils, particularly to cast them out of the bodies of men, possessed by them: and to cure diseases ; of all sorts.
After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go.
After these things After the calling and mission of the twelve apostles, and giving them their powers, commissions, and instructions, with other things that followed thereon; ( Luke 9:1 ) the Lord appointed other seventy also ; not that he had appointed before seventy, and now made an appointment of seventy more; but as the Syriac version renders it, Jesus separated out of his disciples, seventy others that is, besides the twelve, whom he chose and called out, from among the multitude of the disciples, and ordained them apostles, he selected and ordained seventy others, in allusion to the seventy elders of Israel, ( Numbers 11:16,24,25 ) .
The Vulgate Latin and Persic versions read, seventy two, and so does Epiphanius . The Jewish sanhedrim is sometimes said to consist of seventy one , and sometimes of seventy two ; though commonly said to be of the round number seventy, as these disciples might be. The above mentioned ancient writer gives the names of some of them, as the seven deacons; Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas; together with Matthias, Mark, Luke, Justus, Barnabas, Apelies, Rufus, and Niger. The names of all these disciples, according to ancient traditions, though not to be depended on, are given in an alphabetical order, with the places where they afterwards presided as bishops, or pastors, by a late learned writer , and are as follow, viz.
Agabus, the prophet; Amphias, of Odyssus, sometimes called Amphiatus; Ananias, who baptized Paul, bishop of Damascus; Andronicus, of Pannonia, or Spain; Apelies, of Smyrna, or, according to others, of Heraclea; Apollo, of Caesarea; Aristarchus, of Apamea; Aristobulus, of Britain; Artemas, of Lustra; Asyncritus, of Hyrcania; Barnabas, of Milgin; Barnabas, of Heraclea; Caesar, of Dyrrachium; Caius, of Ephesus; Carpus, of Berytus, in Thracia; Cephas, bishop of Konia; Clemens, of Sardinia; Cleophas, of Jerusalem; Crescens, of Chalcedon, in Galatia; Demas, a priest of idols; Epaenetus, of Carthage; Epaphroditus, of Andriace; Erastus, of Paneas, or, according to others, of the Philippians; Evodus, of Antioch; Hermas, of Philippi, or Philippolls; Hermes, of Dalmatia; Hermogenus and Phygellus, who followed Simon Magus; Hermogenus, bishop of the Megarenes; Herodion, of Tarsus; James, the brother of our Lord, of Jerusalem; Jason, of Tarsus; Jesus Justus, bishop of Eleutheropolis: Linus, of Rome; Luke, the evangelist: Lucius, of Laodicea, in Syria; Mark, who is also John, of Biblopohs, or Byblus; Mark the evangelist, bishop of Alexandna; Mark, the sister's son of Barnabas, bishop of Apolloma; Matthias, added to the apostles; Narcissus, of Athens; Nicanor, he died when Stephen suffered martyrdom; Nicolaus, of Samaria; Olympius, a martyr at Rome; Onesiphorus, bishop of Corone; Parmenas, of the Soli, Patrobulus, the same with Patrobas, in ( Romans 16:14 ) of Puteoli, or as others, of Naples; Philemon, of Gaza; Philemon (in the Acts he is called Philip), by whom the eunuch of the queen of Ethiopia was baptized, of Trallium, of Asia; Philologus, of Sinope; Phlegon, bishop of Marathon; Phygellus, of Ephesus; Prochorus, of Nicomedia, in Bithynia; Pudens; Quartus, of Berytus; Rhodion, a martyr at Rome; Rufus, of Thebes; Silas, of Corinth; Sylvanus, of Thessalonica; Sosipater, of Iconium; Sosthenes, of Colophon; Stachys, of Byzantium; Stephen, the first martyr; Tertius, of Iconium; Thaddaeus, who carried the epistle of Jesus to Edessa, to Abgarus; Timon, of Bostra, of the Arabians; Trophimus, who suffered martyrdora with the Apostle Paul; Tychicus, bishop of Chalcedon, of Bithynia; Tychicus, of Colophon; Urbanus, of Macedonm; and, Zenas, of Diospolis.
According both to this account, and Epiphanius, Luke was one of these seventy, and he is the only evangelist that makes mention of the appointment of them: and sent them two and two before his face : as he did the twelve before, to be his harbingers and forerunners: into every city and place, whither he himself would come : which he intended to visit: he sent them beforehand to acquaint the inhabitants of it; and prepare them by their ministry, for the reception of him; as John the Baptist, who was in a more eminent sense the harbinger and forerunner of Christ, went before him in his ministry, and prepared the way for him.
Now it came to pass, as He was praying in a certain place, when He ceased, that one of His disciples said to Him, "Lord, teach us to pray, as John also taught his disciples."
And it came to pass that as he was praying The following directions concerning prayer, though they agree with those in ( Matthew 6:9 ) c. yet were delivered at another time, and in another place, and upon another occasion: Christ was then in Galilee, now in Judea: he gave the former directions unasked for, these at the request of one of his disciples; the other were given as he was preaching, these immediately after he had been praying; as soon as he had done a work he was often employed in, as man and mediator, on account of himself, his disciples, cause, and interest: and this was done in a certain place ; perhaps in the Mount of Olives, which was not far from Bethany, where we hear of him last, since this was a place where he used to abide in the night, and pray, ( Luke 21:37 ) .
The Arabic version reads, in a desert place; and after he had been at Bethany, he did go to a country near the wilderness, to a city called Ephraim, ( John 11:54 ) when he ceased ; from praying; when he had concluded his prayer, and finished all his petitions, and was off of his knees: one of his disciples ; perhaps one of the seventy disciples who had not heard the summary of prayer, and the directions about it before given on the mount, ( Matthew 6:9 ) The Persic version reads, his disciples: as if they all united in the request: and said unto him, Lord, teach us to pray, as John taught his disciples , who, as Tertullian says , brought in a new order and method of praying, and gave his disciples some instructions and directions concerning it, much better than what the Jews in common had: and this disciple looking upon his Lord and master as much better qualified to give directions in this important affair than even John himself was, requests of him that he would; and what might put him upon it at this time seems to be, his observing that Christ had now been at prayer.
In the meantime, when an innumerable multitude of people had gathered together, so that they trampled one another, He began to say to His disciples first of all, "Beware of the leaven of the Pharisees, which is hypocrisy.
In the mean time While Christ was discoursing with the Pharisees, and they were using him in the vilest manner, throwing out their invectives against him in order to draw off the people from him: when there were gathered together an innumerable multitude of people . There were myriads of them, as in the original text, and a myriad is ten thousand; the meaning is, that there were several thousands of them: insomuch that they trod one upon another ; striving to get near to Christ, either to see his person, or to hear his discourses; and particularly, what he would say to the Pharisees, who had fallen upon him in so violent a manner: he began to say unto his disciples first of all ; he directed his discourse not to the Pharisees, nor to the multitude, but to his disciples in the first place; at least, chiefly to them; for whom he had a regard, who were his dear friends, and were to be the preachers of his Gospel every where; and therefore it was proper that they should be aware of the dissembling arts of the Scribes and Pharisees, and have their minds fortified against approaching dangers, persecutions, and death itself: the last phrase, first of all, is omitted in the Vulgate Latin version; and by all the Oriental versions, it is joined to the next clause, and read thus, especially, or before all things, beware of the leaven of the Pharisees, which is hypocrisy ; expressed both in their doctrines, and in their lives; which carried a great show of piety and holiness, but was in appearance only: very aptly is hypocrisy in doctrine and manners, compared to leaven; which at first is small and little, but gradually increases and spreads itself, and lies hid and covered, and is not easily discerned, nor its influence and effects observed; but in time, it infects and corrupts the whole of men's principles and practices, and puffs and swells them up with a vain opinion of themselves; and when our Lord bids his disciples beware of it, his meaning not only is, that they take heed that they were not infected with it themselves, but that they were not imposed upon by the specious pretences of these artful and designing men.
There were present at that season some who told Him about the Galileans whose blood Pilate had mingled with their sacrifices.
There were present at that season Among the innumerable multitude of people, ( Luke 12:1 ) that were then hearing the above discourses and sayings of Christ: some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices . These Galileans were very likely some of the followers of Judas Gaulonitis, or Judas of Galilee; see ( Acts 5:37 ) who endeavoured to draw off the Jews from the Roman government, and affirmed it was not lawful to give tribute to Caesar; at which Pilate being enraged, sent a band of soldiers, and slew these his followers; who were come up to the feast of the passover, as they were offering their sacrifices in the temple, and so mixed their blood with the blood of the passover lambs: this being lately done, some of the company spoke of it to Christ; very likely some of the Scribes and Pharisees, whom he had just now taxed as hypocrites; either to know his sense of Pilate's conduct, that should he condemn it as brutish and barbarous, they might accuse him to him; or should he approve of it, might traduce him, and bring him into contempt among the people; or to know his sentiments concerning the persons slain, whether or no they were not very wicked persons; and whether this was not a judgment upon them, to be put to death in such a manner, and at such a time and place, and which sense seems to be confirmed by Christ's answer.
Josephus relating a slaughter of the Samaritans by Pilate, which bears some likeness to this, has led some, though without any just reason, to conclude, that these were Samaritans, who are here called Galileans. This history is neither related nor hinted at, by any other writer but Luke. The phrase of mingling blood with blood, is Jewish; it is said of one Trogianus the wicked (perhaps the Emperor Trajan), that he slaughtered the Jews, ( Nmdb Nmd bryew ) , and mingled their blood with their blood; and their blood ran into the sea, unto Cyprus . The Jews have a notion, that ``in the age in which the son of David comes, Galilee shall be destroyed.
'' Here was a great slaughter of the Galileans now, see ( Acts 5:37 ) but there was a greater afterwards by the Romans: it may be that the Pharisees made mention of this case to Christ, to reproach him and his followers, who were called Galileans, as his disciples chiefly were.
Now it happened, as He went into the house of one of the rulers of the Pharisees to eat bread on the Sabbath, that they watched Him closely.
And it came to pass The Persic version adds, on a certain day; and it is afterwards said to be the sabbath day. This seems to have been somewhere or other in Galilee; see ( Luke 17:11 ) . As he went into the house of one of the chief Pharisees ; or rather, one of the rulers, and of the sect of the Pharisees: and he might be either a ruler of a synagogue, or a member of one of the lesser or greater sanhedrim; such another as Nicodemus, who was of the Pharisees, and a ruler of the Jews, ( John 3:1 ) for that there was any distinction among the Pharisees as a sect, does not appear: to this man's house Christ went, after he came out of the synagogue, being invited by him; to eat bread on the sabbath day .
The sabbath day was a feasting day with the Jews, in which they made very large and magnificent entertainments, for the honour of the sabbath; and he was reckoned the most praiseworthy, that exceeded this way; and no doubt, since this man was a Pharisee, one that was tenacious of the traditions of the elders, and was also a ruler, his table was well spread: the rules concerning this part of keeping the sabbath, are these ; ``what is this delight? the wise men say, a man ought to prepare abundance of food and spiced liquids, for the sabbath, all according to a man's substance; and whoever multiplies in the expenses of the sabbath, and in preparing food, much and good, lo, he is praiseworthy; and if he is not able, though he only prepares boiled food, and such like, on account of the glory of the sabbath, lo, this is the delight of the sabbath: and he is not obliged to straiten himself, nor to ask of others, to increase the food of the sabbath: the ancient wise men said, make thy sabbath a common day, and do not make thyself necessitous to men; he who is delicate and rich, and lo, all his days are as a sabbath day, ought to have food on a sabbath day, different from that on a weekday; and if it is not possible to change, let him alter the time of eating; if he had been used to have it soon, let him have it late; and if late, let him have it sooner: a man is obliged to eat three meals, or feasts, on a sabbath day; one in the evening, and one in the morning, and one at the time of the meat offering; and he ought to take heed to those three feasts, that he does not diminish them at all; and even a poor man that is maintained by alms, must keep the three feasts.
'' And this last canon, or rule, is of the utmost importance with them; for they say, ``whoever keeps the three feasts on the sabbath day, shall be delivered from three punishments, from the sorrows of the Messiah, from the judgment of hell, and from the war of Gog and Magog.'' That they watched him ; that is, those that sat down to meat with him, the lawyers and Pharisees: and it is very probable, that it was not out of pure respect to him, that he was asked to eat meat at this ruler's house; but with a design to observe whatever might be said, or done by him, they could take any advantage from, against him.
Then all the tax collectors and the sinners drew near to Him to hear Him.
Then drew near to him To Jesus, as the Persic and Ethiopic versions express it: this was on the sabbath day, and either when he was in the Pharisee's house, where he was invited to dinner, ( Luke 14:1 ) or rather when he came out of it, when the multitude, who could not come near him whilst there, took the opportunity of gathering about him; even all the publicans and sinners ; whom the Pharisee would not admit into his house, it being contrary to their traditions to eat, and drink, and converse with persons of such an infamous character; ( See Gill on Matthew 9:10 ) ( See Gill on Matthew 9:11 ) The word all is omitted in the Vulgate Latin, Syriac, Persic, and Ethiopic versions; but the Arabic version has it, and the Greek copies; and signifies that there were a very large number of them, even all that were in that place, and in the adjacent cities and towns, that got together for to hear him , or from him, as the Arabic version; or doctrine from him, as the Persic version adds: these having heard much of him; and it may be, might be under some remorse of conscience on account of their vicious lives, came to hear him preach.
He also said to His disciples: "There was a certain rich man who had a steward, and an accusation was brought to him that this man was wasting his goods.
And he said also to his disciples The Syriac version adds, a parable, as the following is; and which is directed to the disciples, as those in the preceding chapter are to the Pharisees; and who also are designed in this; though it is particularly spoken to the disciples, because it might be of some use to them, with respect, to the stewardship they were in. The Persic and Ethiopic versions read, Jesus, or the Lord Jesus said: and which is to be understood, though not expressed; for the parable was delivered by him, and is as follows: there was a certain rich man : by whom God is meant, who is rich in the perfections of his nature, in the works of his hands, in his government, and the administration of it, in providential goodness, and in the large revenues of glory due to him from his creatures; for all temporal riches are from him; and so are all the riches of mercy, grace, and glory: which had a steward ; by whom is designed, not all mankind; for though all men are, in a sense, stewards under God, and are entrusted with the good things of life, the gifts of nature, endowments of mind, health, strength of body, time… yet all cannot be meant, because some are distinguished from this steward, ( Luke 16:5,8 ) nor are the disciples intended, though the parable is directed to them; and they were stewards of the mysteries and manifold grace of God; and one among them was an unfaithful one, and was turned out of his stewardship; but the character of an unjust man will not suit with them: and besides, this steward was of the children of this world, ( Luke 16:8 ) but the Pharisees are meant: for these are taken notice of as gravelled at this parable, ( Luke 16:14,15 ) and to them agrees the character of the men of this world, who were worldly wise men; as also that of a steward; these are the tutors and governors mentioned in ( Galatians 4:2 ) who had the care of the house of Israel, the family of God, under the legal dispensation; and to whom were committed the oracles of God, the writings of Moses, and the prophets; and whose business it was to open and explain them to the people.
And the same was accused unto him, that he had wasted his goods ; put false glosses upon the Scriptures; fed the family with bad and unwholesome food, the traditions of the elders, called the leaven of the Pharisees: made havoc of the souls of men; and made the hearts of the righteous sad: and hardened sinners in their wicked ways: and fed themselves, and not the flock; and plundered persons of their temporal substance; of all which they were accused by Moses, in whom they trusted; by his law which they violated; and by their own consciences, which witnessed against them; and by the cries of those whom they abused, which came into the ears of the Lord of sabaoth.
Then He said to the disciples, "It is impossible that no offenses should come, but woe to him through whom they do come
Then said he unto his disciples In the Alexandrian copy, and in three of Beza's exemplars it is read, his disciples; and so read the Vulgate Latin, and all the Oriental versions; that is, Jesus said to his disciples what follows, as the Syriac and Persic versions express, and the latter reads, he said again. About the time that he delivered the above parable concerning the rich man and Lazarus, he repeated to his disciples what he had before said to them on another occasion, ( Matthew 18:7 ) it is impossible but that offences will come ; considering the decree of God, the malice of Satan, the wickedness of men, the corruption both of their principles and practices.
The Ethiopic version renders it, temptation will come; that which will be trying to the faith of the saints, and a stumblingblock to weak minds, as reproach and persecution, errors, and heresies, and the evil lives of professors: but woe [unto him] through whom they come ; ( See Gill on Matthew 18:7 )
Then He spoke a parable to them, that men always ought to pray and not lose heart,
And he spoke a parable unto them To his own disciples, as the Ethiopic version reads, in order to encourage them to prayer, with perseverance in it; since such sore times of trial and affliction were coming upon the Jews, of which he had spoken in the preceding chapter; and such times more especially call for prayer; see ( Psalms 50:15 ) [to this end], that men ought always to pray . This is opposed to them, who pray not at all, or have left off prayer before God, or who pray only in distress; and suggests, that a man should pray as often as he has an opportunity; should be constant and assiduous at the throne of grace, and continue putting up his requests to God, though he does not presently return an answer: and not to faint ; by reason of afflictions, temptations, desertions, and delays in answering prayer; and prayer itself is an admirable antidote against fainting under afflictive providences: it is with the Jews an affirmative precept that a man should pray, ( Mwy lkb ) , every day ; it was usual with them to pray three times a day; see ( Psalms 55:17 ) ( Daniel 6:10 ) there is no set time fixed by Christ; men should be always praying.
This is not to be understood, that a man should be always actually engaged in the work of prayer; that he should be continually either in his closet, in private devotion to God, or attending exercises of more public prayer, with the saints; for there are other religious exercises to be performed, besides prayer; and besides, there are many civil affairs of life, it is every man's indispensable duty to regard: nor does our Lord mean in the least to break in upon, or interrupt the natural and civil duties of life; but his meaning is, that a man should persevere in prayer, and not leave off, or be dejected, because he has not an immediate answer; and this is clear from the following case.
Then Jesus entered and passed through Jericho.
And [Jesus] entered, and passed through Jericho . ] Though the word Jesus is not in the original text it is rightly supplied in our version; as it is also in the Syriac, Persic, Ethiopic versions; for of him the words are manifestly spoken: after he had healed the blind man he met with near to Jericho, he entered into it, but made no stay in it, passed through it at once without stopping, though a very populous city; but here he had no work, either to perform miracles, or to convert sinners; though both, before he entered, and after he passed through it.
Now it happened on one of those days, as He taught the people in the temple and preached the gospel, that the chief priests and the scribes, together with the elders, confronted Him
And it came to pass, that on one of those days According to the account of the Evangelist Mark, it must be the second day, or two days after his public entrance into Jerusalem; for on the evening of the day he made his entry, he went out to Bethany with his disciples; the next morning, as he returned from thence, he cursed the barren fig tree; and when he came to the temple cast out the buyers and sellers; at evening he went out again, either to Bethany, or the Mount of Olives; and the next morning, as he and his disciples returned, the fig tree was observed to be dried up; and when they were come to Jerusalem, as he was walking in the temple, he was attacked by the sanhedrim, and had the following discourse with them: as he taught the people in the temple, and preached the Gospel ; for he taught them by preaching that, and which he did most clearly, faithfully, and publicly, being abundantly anointed and qualified for it, and sent to do it.
The chief priests, and the Scribes, came upon him, with the elders . The whole sanhedrim being purposely convened together, came upon him in a body; and it may be suddenly, and at an unawares, and came open mouthed against him, and attacked him with great warmth and vehemency.
And He looked up and saw the rich putting their gifts into the treasury,
And he looked up As Christ sat over against the treasury, looking upon the ground, he lift up his eyes; for the treasury was not in an high place, or above Christ, who was right against it. The Syriac, Arabic, and Persic versions leave out this clause. And saw the rich men casting their gifts into the treasury ; ( See Gill on Mark 12:41 ).
Now the Feast of Unleavened Bread drew near, which is called Passover.
Now the feast of unleavened bread drew nigh Which lasted seven days; during which the Jews eat their bread without leaven, in commemoration of the haste in which they went out of Egypt; being such, that they had not time to leaven their dough, but took it with their kneadingtroughs along with them, as it was; and as figurative of the unleavened bread of sincerity and truth, with which the Gospel feast is to be kept; see ( Exodus 12:34 ) ( 1Corinthians 5:8 ) . Which is called the passover ; because the Lord passed over the houses of the Israelites, when he slew all the firstborn in Egypt; now the time of this feast drew near, when the conspiracy was formed against the life of Christ: Matthew and Mark are more precise, and suggest, that it was two days before the passover; see ( Matthew 26:2 ) ( Mark 14:1 ) .
Then the whole multitude of them arose and led Him to Pilate.
And the whole multitude of them Of the chief priests, Scribes, and elders; the whole of the sanhedrim, excepting Nicodemus, and Joseph of Arimathea, having in their court condemned Christ to death: arose ; from the council chamber, where they sat in judgment upon him: and led him unto Pilate , the Roman governor, and into the praetorium, or judgment hall, where causes were tried by him; hither they brought Jesus, having bound him as a prisoner and a malefactor, that their sentence might be confirmed by civil authority, and that he might be put to the death of the cross, which was a Roman punishment.
Now on the first day of the week, very early in the morning, they, and certain other women with them, came to the tomb bringing the spices which they had prepared.
Now upon the first day of the week On which day it appears by what follows, Christ rose from the dead, and which was the third day from his death, and so verified the Scriptures, and his own predictions: very early in the morning ; just as light began to spring, the day to dawn, and break; the first appearance of the morning; when it first began to dawn; when it was yet dark , as in ( John 20:1 ) and so read the Syriac and Persic versions here; and the Ethiopic version, while it was yet night: this must be understood of the time when the women set out from the city, or suburbs; for by that time they got to the sepulchre it was at sunrise, ( Mark 16:2 ) and shows their great love, zeal, and devotion for Christ, and great courage and fearlessness to go out of the city at such a time, without any man with them, and to a grave: they came unto the sepulchre , where Christ was laid; that is, the women who came with Christ from Galilee, and who had observed where, and how his body was interred: bringing the spices which they had prepared ; on the sabbath eve, to anoint the body, but were prevented by reason of the sabbath; see ( Luke 23:56 ) and certain others with them ; that is, other women; besides Mary Magdalene, and Mary the mother of Joses, and Salome, and other Galilean women, there were other Jerusalem women, or of Bethany, it may be, Mary, and Martha, the sisters of Lazarus, and of the parts adjacent: this clause is left out in the Vulgate Latin, and Ethiopic versions, and in one ancient copy of Beza's; but is retained in the Syriac, Arabic, and Persic versions.
In the beginning was the Word, and the Word was with God, and the Word was God.
In the beginning was the word That this is said not of the written word, but of the essential word of God, the Lord Jesus Christ, is clear, from all that is said from hence, to ( John 1:14 ) as that this word was in the beginning, was with God, and is God; from the creation of all things being ascribed to him, and his being said to be the life and light of men; from his coming into the world, and usage in it; from his bestowing the privilege of adoption on believers; and from his incarnation; and also there is a particular application of all this to Christ, ( John 1:15-18 ) . And likewise from what this evangelist elsewhere says of him, when he calls him the word of life, and places him between the Father and the Holy Ghost; and speaks of the record of the word of God, and the testimony of Jesus, as the same thing; and represents him as a warrior and conqueror, ( 1John 1:1,2,7 ) ( Revelation 1:2,9 ) ( 19:11-16 ) .
Moreover this appears to be spoken of Christ, from what other inspired writers have said of him, under the same character; as the Evangelist Luke, ( Luke 1:2 ) , the Apostle Paul, ( Acts 20:32 ) ( Hebrews 4:12 ) and the Apostle Peter, ( 2Peter 3:5 ) . And who is called the word, not as man; for as man he was not in the beginning with God, but became so in the fulness of time; nor is the man God; besides, as such, he is a creature, and not the Creator, nor is he the life and light of men; moreover, he was the word, before he was man, and therefore not as such: nor can any part of the human nature be so called; not the flesh, for the word was made flesh; nor his human soul, for self-subsistence, deity, eternity, and the creation of all things, can never be ascribed to that; but he is the word as the Son of God, as is evident from what is here attributed to him, and from the word being said to be so, as in ( John 1:14,18 ) and from those places, where the word is explained by the Son, compare ( 1John 5:5,7 ) ( Matthew 28:19 ) .
And is so called from his nature, being begotten of the Father; for as the word, whether silent or expressed, is the birth of the mind, the image of it, equal to it, and distinct from it; so Christ is the only begotten of the Father, the express image of his person, in all things equal to him, and a distinct person from him: and he may be so called, from some action, or actions, said of him, or ascribed to him; as that he spoke for, and on the behalf of the elect of God, in the eternal council and covenant of grace and peace; and spoke all things out of nothing, in creation; for with regard to those words so often mentioned in the history of the creation, and God said, may Jehovah the Son be called the word; also he was spoken of as the promised Messiah, throughout the whole Old Testament dispensation; and is the interpreter of his Father's mind, as he was in Eden's garden, as well as in the days of his flesh; and now speaks in heaven for the saints.
The phrase, ( yyd armym ) , the word of the Lord, so frequently used by the Targumists, is well known: and it is to be observed, that the same things which John here says of the word, they say likewise, as will be observed on the several clauses; from whence it is more likely, that John should take this phrase, since the paraphrases of Onkelos and Jonathan ben Uzziel were written before his time, than that he should borrow it from the writings of Plato, or his followers, as some have thought; with whose philosophy, Ebion and Cerinthus are said to be acquainted; wherefore John, the more easily to gain upon them, uses this phrase, when that of the Son of God would have been disagreeable to them: that there is some likeness between the Evangelist John and Plato in their sentiments concerning the word, will not be denied.
Amelius , a Platonic philosopher, who lived after the times of John, manifestly refers to these words of his, in agreement with his master's doctrine: his words are these; ``and this was truly Logos, or the word, by whom always existing, the things that are made, were made, as also Heraclitus thought; and who, likewise that Barbarian (meaning the Evangelist John) reckons was in the order and dignity of the beginning, constituted with God, and was God, by whom all things are entirely made; in whom, whatsoever is made, lives, and has life, and being; and who entered into bodies, and was clothed with flesh, and appeared a man; so notwithstanding, that he showed forth the majesty of his nature; and after his dissolution, he was again deified, and was God, as he was before he descended into a body, flesh and man.
'' In which words it is easy to observe plain traces of what the evangelist says in the first four verses, and in the fourteenth verse of this chapter; yet it is much more probable, that Plato had his notion of the Logos, or word, out of the writings of the Old Testament, than that John should take this phrase, or what he says concerning the word, from him; since it is a matter of fact not disputed, that Plato went into Egypt to get knowledge: not only Clemens Alexandrinus a Christian writer says, that he was a philosopher of the Hebrews , and understood prophecy , and stirred up the fire of the Hebrew philosophy ; but it is affirmed by Heathen writers, that he went into Egypt to learn of the priests {k}, and to understand the rites of the prophets ; and Aristobulus, a Jew, affirms , he studied their law; and Numenius, a Pythagoric philosopher , charges him with stealing what he wrote, concerning God and the world, out of the books of Moses; and used to say to him, what is Plato, but Moses Atticising? or Moses speaking Greek: and Eusebius , an ancient Christian writer, points at the very places, from whence Plato took his hints: wherefore it is more probable, that the evangelist received this phrase of the word, as a divine person, from the Targums, where there is such frequent mention made of it; or however, there is a very great agreement between what he and these ancient writings of the Jews say of the word, as will be hereafter shown.
Moreover, the phrase is frequently used in like manner, in the writings of Philo the Jew; from whence it is manifest, that the name was well known to the Jews, and may be the reason of the evangelist's using it. This word, he says, was in the beginning; by which is meant, not the Father of Christ; for he is never called the beginning, but the Son only; and was he, he must be such a beginning as is without one; nor can he be said to be so, with respect to the Son or Spirit, who are as eternal as himself; only with respect to the creatures, of whom he is the author and efficient cause: Christ is indeed in the Father, and the Father in him, but this cannot be meant here; nor is the beginning of the Gospel of Christ, by the preaching of John the Baptist, intended here: John's ministry was an evangelical one, and the Gospel was more clearly preached by him, and after him, by Christ and his apostles, than before; but it did not then begin; it was preached before by the angel to the shepherds, at the birth of Christ; and before that, by the prophets under the former dispensation, as by Isaiah, and others; it was preached before unto Abraham, and to our first parents, in the garden of Eden: nor did Christ begin to be, when John began to preach; for John's preaching and baptism were for the manifestation of him: yea, Christ existed as man, before John began to preach; and though he was born after him as man, yet as the Word and Son of God, he existed before John was born; he was in being in the times of the prophets, which were before John; and in the times of Moses, and before Abraham, and in the days of Noah: but by the beginning is here meant, the beginning of the world, or the creation of all things; and which is expressive of the eternity of Christ, he was in the beginning, as the Maker of all creatures, and therefore must be before them all: and it is to be observed, that it is said of him, that in the beginning he was; not made, as the heavens and earth, and the things in them were; nor was he merely in the purpose and predestination of God, but really existed as a divine person, as he did from all eternity; as appears from his being set up in office from everlasting; from all the elect being chosen in him, and given to him before the foundation of the world; from the covenant of grace, which is from eternity, being made with him; and from the blessings and promises of grace, being as early put into his hands; and from his nature as God, and his relation to his Father: so Philo the Jew often calls the Logos, or word, the eternal word, the most ancient word, and more ancient than any thing that is made .
The eternity of the Messiah is acknowledged by the ancient Jews: ( Micah 5:2 ) is a full proof of it; which by them is thus paraphrased; ``out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old.'' Jarchi upon it only mentions ( Psalms 72:17 ) which is rendered by the Targum on the place, before the sun his name was prepared; it may be translated, before the sun his name was Yinnon; that is, the Son, namely the Son of God; and Aben Ezra interprets it, ( Nb arqy ) , he shall be called the son; and to this agrees what the Talmudisis say {r}, that the name of the Messiah was before the world was created; in proof of which they produce the same passage.
And the word was with God ; not with men or angels; for he was before either of these; but with God, not essentially, but personally considered; with God his Father: not in the Socinian sense, that he was only known to him, and to no other before the ministry of John the Baptist; for he was known and spoken of by the angel Gabriel before; and was known to Mary and to Joseph; and to Zacharias and Elisabeth; to the shepherds, and to the wise men; to Simeon and Anna, who saw him in the temple; and to the prophets and patriarchs in all ages, from the beginning of the world: but this phrase denotes the existence of the word with the Father, his relation and nearness to him, his equality with him, and particularly the distinction of his person from him, as well as his eternal being with him; for he was always with him, and is, and ever will be; he was with him in the council and covenant of grace, and in the creation of the universe, and is with him in the providential government of the world; he was with him as the word and Son of God in heaven, whilst he as man, was here on earth; and he is now with him, and ever will be: and as John here speaks of the word, as a distinct person from God the Father, so do the Targums, or Chaldee paraphrases; ( Psalms 110:1 ) the Lord said to my Lord, is rendered, the Lord said to his word; where he is manifestly distinguished from Jehovah, that speaks to him; and in ( Hosea 1:7 ) the Lord promises to have mercy on the house of Judah, and save them by the Lord their God.
The Targum is, I will redeem them by the word of the Lord their God; where the word of the Lord, who is spoken of as a Redeemer and Saviour, is distinguished from the Lord, who promises to save by him. This distinction of Jehovah and his word, may be observed in multitudes of places, in the Chaldee paraphrases, and in the writings of Philo the Jew; and this phrase, of the word being with God, is in the Targums expressed by, ( Mdq Nm rmym ) , the word from before the Lord, or which is before the Lord: being always in his presence, and the angel of it; so Onkelos paraphrases ( Genesis 31:22 ) and the word from before the Lord, came to Laban… and ( Exodus 20:19 ) thus, and let not the word from before the Lord speak with us, lest we die; for so it is read in the King of Spain's Bible; and wisdom, which is the same with the word of God, is said to be by him, or with him, in ( Proverbs 8:1-36 ) ( 30:1-33 ) agreeably to which John here speaks.
John makes use of the word God, rather than Father, because the word is commonly called the word of God, and because of what follows; and the word was God ; not made a God, as he is said here after to be made flesh; nor constituted or appointed a God, or a God by office; but truly and properly God, in the highest sense of the word, as appears from the names by which he is called; as Jehovah, God, our, your, their, and my God, God with us, the mighty God, God over all, the great God, the living God, the true God, and eternal life; and from his perfections, and the whole fulness of the Godhead that dwells in him, as independence, eternity, immutability, omnipresence, omniscience, and omnipotence; and from his works of creation and providence, his miracles, the work of redemption, his forgiving sins, the resurrection of himself and others from the dead, and the administration of the last judgment; and from the worship given him, as prayer to him, faith in him, and the performance of baptism in his name: nor is it any objection to the proper deity of Christ, that the article is here wanting; since when the word is applied to the Father, it is not always used, and even in this chapter, ( John 1:6,13,18 ) and which shows, that the word God, is not the subject, but the predicate of this proposition, as we render it: so the Jews often use the word of the Lord for Jehovah, and call him God.
Thus the words in ( Genesis 28:20,21 ) are paraphrased by Onkelos; ``if the word of the Lord will be my help, and will keep me… then the word of the Lord shall be, ( ahlal yl ) , my God:'' again, ( Leviticus 26:12 ) is paraphrased, by the Targum ascribed to Jonathan Ben Uzziel, thus; ``I will cause the glory of my Shekinah to dwell among you, and my word shall be your God, the Redeemer;'' once more, ( Deuteronomy 26:17 ) is rendered by the Jerusalem Targum after this manner; ``ye have made the word of the Lord king over you this day, that he may be your God:'' and this is frequent with Philo the Jew, who says, the name of God is his word, and calls him, my Lord, the divine word; and affirms, that the most ancient word is God .
On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there.
And the third day there was a marriage Either from the second testimony bore by John the Baptist concerning Christ, and from the call of Simon Peter, which seem to be of the same date; see ( John 1:35,36,42,43 ) , or from Christ's coming into Galilee; or from the conversation he had with Nathanael; from either of which the date is taken, it matters not; the first is as agreeable and plain, as any. There is much dispute, and many rules with the Jews about the times, and days of marriage: ``a virgin, (they say ,) marries on the fourth day (of the week), and a widow on the fifth, because the sanhedrim sit in the cities twice in the week, on the second, and on the fifth days; so that if there is any dispute about virginity, he (the husband) may come betimes to the sanhedrim.
'' This was a law that obtained since the times of Ezra; for it is said {a}, ``before the order of Ezra, a woman might be married on any day;'' but in after times, feast days, and sabbath days, were particularly excepted. One of their canons is ``they do not marry women on a feast day, neither virgins, nor widows:'' The reason of it was, that they might not mix one joy with another; and lest a man should leave the joy of the feast, for the joy of his wife. The account Maimonides gives of these several things is this; ``it is lawful to espouse on any common day, even on the ninth of Ab, whether in the day, or in the night; but they do not marry wives neither on the evening of the sabbath, nor on the first of the week: the decree is, lest the sabbath should be profaned by preparing the feast; for the bridegroom is employed about the feast: and there is no need to say, that it is unlawful to marry a wife on the sabbath day; and even on the common day of a feast they do not marry wives, as we have explained; because they do not mix one joy with another, as it is said in ( Genesis 29:27 ) , fulfil her week, and we will give thee this also: but on the rest of the days it is lawful to marry a wife, any day a man pleases; for he must be employed in the marriage feast three days before the marriage.
A place in which the sanhedrim do not sit, but on the second and fifth days only, a virgin is married on the fourth day; that if there is any objection to her virginity, he (her husband) may come betimes to the sanhedrim: and it is a custom of the wise men, that he that marries one that has been married, he may marry her on the fifth day, that so he may rejoice with her on the fifth day, and on the evening of the sabbath, (i.e. the sixth,) and on the sabbath day, and may go forth to his work on the first day.'' But elsewhere it is said , that ``now they are used to marry on the sixth day of the week.
'' Yea , that ``it is lawful to marry, and to make the feast on the sabbath day.'' But whether this marriage was of a virgin, or a widow, cannot be known; nor with certainty can it be said on what day of the week it was: if that day was a sabbath day on which the disciples abode with Christ, as Dr. Lightfoot conjectures, then it must be on the first day that Christ went into Galilee, and found Philip, and conversed with Nathanael; and if this third day is reckoned from John's second testimony, it must be on a Tuesday, the third day of the week; but if from Christ's going into Galilee, then it must be on a Wednesday, the fourth day of the week, the day fixed by the Jewish canon for the marriage of a virgin.
This marriage was in Cana of Galilee . The Syriac and Persic versions, read, in Kotne, a city of Galilee; and which, in the Jewish map, is called ( lylgb ) ( anjq ) , Katna in Galilee, and is placed in the tribe of Zebulun, which was in Galilee, and not far from Nazareth; and bids fair to be the same place with this; though it is more generally thought , that Cana, in the tribe of Asher, mentioned in ( Joshua 19:28 ) , which was also in Galilee, is here meant; and is so called to distinguish it from another Kanah, in the tribe of Ephraim, ( Joshua 16:8 ) ( 17:9 ) . Josephus speaks of a town, or village, of Galilee, called Cana, which was a day's march from it to Tiberias, and seems to be the same place: and another Jewish writer says, ``to me it appears that Cepher Chanania, is Copher Cana; or the village of Cans, as is clear in Misna Sheviith, c.
9. sect. 1. for there is the beginning of lower, Galilee,'' which also accords with this. Now in the case of marriage, there was some difference between Judea and Galilee, and certain rules were laid down relating thereunto: and it is said , ``there are three countries, for the celebration of marriages; Judea, the country beyond Jordan, and Galilee;'' that is, that were obliged to marry among themselves; so that if any one married a wife out of any of these countries, she was not obliged to go along with him from one country to another : hence it follows, ``they do not bring them out from city to city, (i.
e. oblige them to go with them from city to city,) nor from town to town; but in the same country they bring them out from city to city, and from town to town.'' And it is elsewhere observed , that ``in Judea, at first, they joined the bridegroom and bride together an hour before they went into the bride chamber, that so his heart might be lifted up in her; but in Galilee they did not do so: in Judea, at first, they appointed for them two companions, one for him, and another for her, that they might minister to, or wait on the bridegroom, and bride, when they went into the bride chamber; but in Galilee they did not do so: in Judea, at first, the companions slept in the house where the bridegroom and bride slept; but in Galilee they did not do so.
'' Next we have an account of the persons that were present at this marriage: and the mother of Jesus was there ; who seems to have been a principal person at this wedding, and was very officious; when wine was wanted, she signified it to her son, and ordered the servants to do whatever he bid them: and since she, and Jesus, and his brethren, were all here, it looks as if it was a relation of hers that was now married: and since these brethren were the kinsmen of Christ, Simon, Judas, and Joses, the sons of Cleophas or Alphaeus, whose wife was sister to the mother of our Lord; and since one of them, to distinguish him from Simon Peter, is called Simon the Canaanite, or an inhabitant of Cana, as some have thought; hence it is conjectured by Dr.
Lightfoot, that Alphaeus had an house in Cana, and that his family dwelt there, and that it was for one of his family that this marriage feast was made; see ( John 2:2,3,5,12 ) ( 19:25 ) ( Matthew 13:55 ) ( 10:4 ) . Joseph, the husband of Mary, perhaps, was now dead, since no mention is made of him here, nor any where else, as alive, after Christ had entered on his public ministry.
There was a man of the Pharisees named Nicodemus, a ruler of the Jews.
There was a man of the Pharisees The Syriac version adds, there; that is, at Jerusalem; and who was among those that believed in the name of Christ, upon seeing the miracles he did at the feast of the passover, in that place. This man was not a common and ordinary man, but a man of note and eminence, of dignity and figure; and who was of the sect of the Pharisees, which was the strictest sect for religion and holiness, among the Jews; and which, as corrupt as it was, was also the soundest; as having not only a regard to a Messiah, and to all the writings of the Old Testament, but also believed the doctrines of angels and spirits, and the resurrection of the dead, which the Sadducees denied; but yet they were implacable enemies of Christ; and therefore it is the more to be wondered at, that such an one should come to him, and desire a conversation with him: named Nicodemus ; frequent mention is made of ( Nwyrwg Nb Nwmydqn ) , Nicodemon ben Gorion, the brother of Josephus ben Gorion , the writer of the Wars and Antiquities of the Jews; and there are some things which make it probable, that he was the same with this Nicodemus; for the Nicodemon the Jews speak so much of, lived in this age; as appears, not only from his being the brother of Josephus, but also from his being contemporary with R.
Jochanan ben Zaccai, who lived in this time, and until the destruction of the temple; since these two are said to be together at a feast, made for the circumcision of a child. Moreover, he is represented as very rich, and is said to be one of the three rich men in Jerusalem , and who was able to have maintained ( hnydm ) , a city ten years ; and they speak of his daughter, as exceeding rich: they say, that she had for her dowry a thousand thousand golden denarii, or pence; and that her bed was strewed with (i.e. the furniture of it cost) twelve thousand golden denarii; and that a Tyrian golden denarius was spent upon her every week, for a certain kind of soup ; and the wise men decreed her four hundred golden denarii, for a box of spices every day ; and it is elsewhere said, five hundred: and this our Nicodemus was very rich, as appears from his liberality at the funeral of our Lord, ( John 19:39 ) .
Moreover, the Nicodemon of the Jews, is said to be a counsellor in Jerusalem; and so was this, as seems evident from ( John 7:32,50,51 ) and it may be further observed , that the right name of Nicodemon, was Boni ; now Boni elsewhere , is said to be one of the disciples of Jesus, as Nicodemus was secretly, and perhaps at, and after his death openly, as his associate Joseph of Arimathea was; to which may be added, the extreme poverty that his daughter is by them said to be reduced unto; for they report, that R. Jochanan ben Zaccai saw her gathering barley corns from under the horses' hoofs in Aco ; or as it is elsewhere said, out of the dung of the beasts of the Arabians; when she asked alms of him, and he inquired of her, what was become of her father's substance.
Now to this low estate, the family of our Nicodemus might be reduced, through the persecution of the Christians by the Jews. The name is Greek, as at this time many Greek names were in use among the Jews, and signifies the same as Nicolas; but the Jews give an etymology of it, agreeably to the Hebrew language; and say, that he was so called, because the sun, ( hdqn ) , shone out for his sake: the occasion and reason of it, they tell us, were this ; Nicodemon, upon want of water at one of the feasts, agreed with a certain man for twelve wells of water, to be returned on such a day, or pay twelve talents of silver; the day being come, the man demanded the water, or the money; Nicodemon went and prayed, and a plentiful rain fell, and filled the wells with water; but meeting the man, he insisted on it that the day was past, the sun being set, and therefore required the money; Nicodemon went and prayed again, and the sun shone out; and they add, that there are three persons for whom the sun ( hmdqn ) , was prevented, detained, or hindered in its course, (a word nearer his name than the former,) Moses, and Joshua, and Nicodemon ben Gorion; for the two former they produce Scripture, and for the latter tradition: hence it is elsewhere said , that as the sun stood still for Joshua, so it stood still for Moses, and for Nicodemon ben Gorion: but to proceed with the account of our Nicodemus, he was a ruler of the Jews ; not a civil magistrate; for the civil government was now in the hands of the Romans; but an ecclesiastical ruler; he was a member of the sanhedrim, which consisted of the doctors, or wise men, and priests, Levites, and elders of the people; and so was a dignified person, and as afterwards called, a master in Israel.
Therefore, when the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John
When therefore our Lord knew Or Jesus, as some copies, as the Vulgate Latin, Syriac, Arabic, and Persic versions read; who is Lord of all, Lord of lords, the one and only Lord of saints: and who knew all things as God; every man, and what is in man; who would believe in him, and who not, and who would betray him; he knew his adversaries, what they thought, said, or did; what was told them, and how it operated in them; and what were the secret motions of their hearts, and their most private counsels and designs; for this is not merely to be understood of his knowledge as man, which he might have by private intelligence from others; though what is here said, might be true also in this sense: how the Pharisees ; the inveterate and implacable enemies of Christ, and particularly those that dwelt at Jerusalem, and were of the great sanhedrim, or council of the nation: had heard ; either by their spies, which they constantly kept about Christ; or by John s disciples, who, through envy, might apply to the sanhedrim, to put a stop to, or check upon the baptism and ministry of Christ; or by common fame: that Jesus made and baptized more disciples than John ; see ( John 3:26 ) .
The method Christ took was, he first made men disciples, and then baptized them; and the same he directed his apostles to, saying, go and teach, or disciple all nations, baptizing them, c. And this should be a rule of conduct to us, to baptize only such, who appear to have been made the disciples of Christ: now a disciple of Christ, is one that has learned of Christ, and has learned Christ; the way of life, righteousness, and salvation by him; who is a believer in him; who has seen a beauty, glory, fulness, and suitableness in him, as a Saviour; and is come to him, and has ventured on him, and trusted in him; and who has been taught to deny himself, sinful self, and righteous self; to part with his sins, and to renounce his own righteousness, and all dependence on it, for justification before God; and who has been made willing to leave and forsake all worldly things and advantages, and to bear all reproach, indignities, and persecutions, for Christ's sake: and such who are Christ's disciples in this sense, are the only proper persons to be baptized; these are they, that ought to put on this badge, and wear Christ's livery: nor can baptism be of any use to any others; for such only are baptized into him, and into his death, and partake of the saving benefits of it; for whatsoever is not of faith, is sin; and without it also, it is impossible to please God.
After this there was a feast of the Jews, and Jesus went up to Jerusalem.
After this there was a feast of the Jews After Christ had been in Samaria, which was four months ago, ( John 4:35 ) , and had been in Galilee for that time, and had cured the nobleman's son, and had done other mighty works, the time came on for one of the three festivals of the Jews; either the feast of Pentecost, as some think; or as others, the feast of tabernacles; or rather, the feast of the passover, so called, in ( John 4:45 ) since John is very particular, in giving an account of the several passovers, in Christ's ministry: and Jesus went up to Jerusalem ; according to the law of God, which obliged all the males to appear there at that time; and to show his compliance with it, and obedience to it, whom it became to fulfil all righteousness; and this he did also, that he might have an opportunity of discoursing, and doing his miracles before all the people, which came at this time, from the several parts of the land.
After these things Jesus went over the Sea of Galilee, which is the Sea of Tiberias.
After these things After Christ's curing the man at Bethesda's pool, and the vindication of himself for doing it or the sabbath day, and for asserting his equality with God; near a year after these things: for these were done at the feast of the passover, and now it was near another; and what is related here, was after the death of John the Baptist, and when the disciples had returned from preaching in the several cities and towns, where Christ afterwards went, and had given an account of their success; see ( Matthew 14:12,13 ) ( Mark 6:30,31 ) ( Luke 9:10 ) . Quickly after the passover was ended, Christ departed from Jerusalem, and went into Galilee, and preached in the several cities and towns in those parts, and wrought many miracles: and after these things, in process of time, Jesus went over the sea of Galilee ; the same with the lake of Gennesaret, ( Luke 5:1 ) ; which is [the sea] of Tiberias ; and is frequently so called by the Jewish writers , who often make mention of ( lv hmy hyrbj ) , the sea of Tiberias; and by other writers, it is called the lake of Tiberias ; Pliny, who calls it the lake of Genesara , says, ``it was sixteen miles long, and six broad, and was beset with very pleasant towns; on the east were Julias and Hippo, and on the south Tarichea, by which name some call the lake, and on the west Tiberias, wholesome for the hot waters.
'' And these are the waters which the Jews call ( ayrbjd Nyowmyd ) , or, ( ymx ) , the hot baths of Tiberias ; and from the city of Tiberias built by Herod, and called so in honour of Tiberius Caesar, the sea took its name.
After these things Jesus walked in Galilee; for He did not want to walk in Judea, because the Jews sought to kill Him.
After these things Jesus walked in Galilee That is, after he had fed the five thousand with five loaves and two fishes, near Bethsaida; and had had that long discourse with the Jews at Capernaum, concerning himself, as the bread of life, and about eating his flesh, and drinking his blood; and had been up to the feast of the passover at Jerusalem, said to be nigh, when he went over the sea of Galilee, ( John 6:4 ) ; otherwise the above places were in Galilee: but the case seems to be this, that after he had been at Capernaum, he went to Jerusalem, to keep the passover; and finding that the Jews still sought to take away his life, he returned to Galilee, and walked there; he did not sit still, or lie at home, and live an inactive indolent life, but went about from place to place, preaching the Gospel, and healing diseases; he walked, and walked about; but not as the enemy of souls, seeking to do all mischief, but to do all good, to the bodies and souls of men: for he would not walk in Jewry ; in the land of Judea, where he had been, and tarried, and made disciples; but being rejected and ill treated, he left them; which was a prelude of the Gospel being taken from them, and carried to another people; which afterwards took place, in the times of the apostles: his reason for it was, because the Jews sought to kill him ; for healing a man on the sabbath day, and for asserting his equality with God: not that he was afraid to die, but his time was not come; and he had work to do for the glory of God, and the good of men; and therefore it was both just and prudent to withdraw and preserve his life; for like reasons he advised his disciples, when persecuted in one city, to flee to another: and very lawful and advisable it is for good men, when their lives are in danger, to make use of proper means to preserve them, for further usefulness in the cause of God, and for the benefit of men.
But Jesus went to the Mount of Olives.
Jesus went unto the Mount of Olives . ] Which lay eastward of Jerusalem, about a mile from it; hither Christ went on the evening of the last day of the feast of tabernacles; partly to decline the danger, and avoid the snares the Jews might lay for him in the night season; having been disappointed and confounded in the daytime; and it may be for the sake of recreation and diversion, to sup with his dear friends Lazarus, Martha, and Mary, who lived at Bethany, not far from this mount; and chiefly for private prayer to God, on account of himself as man, and for his disciples, and for the spread of his Gospel, and for the enlargement of his interest; this being his common and usual method, ( Luke 21:37 ) .
Now as Jesus passed by, He saw a man who was blind from birth.
And as [Jesus] passed by The word Jesus is not in the Greek text, but is rightly supplied by us, as it is in the Vulgate Latin, and as the word Christ is in the Persic version; for of his passing from the temple, and by the multitude that were there, and on his way to the place he designed to make to, is this said, as appears from the close of the preceding chapter; though some think this is to be understood of his passing by at another time and place, since the preceding fact of the woman's being taken in adultery, and the discourse of our Lord with the Jews, were quickly after the feast of tabernacles; whereas the following ones, both in this, and the next chapter, seem to be at the feast of dedication, ( John 10:22 ) , which was some months after: but it may be, that the parable of the sheep, though it runs in connection with what is said in this chapter, might be delivered then; or what follows, ( John 10:22 ) , might be said at the feast of dedication, when the parable, and what is related here, might be delivered before, seeing there is so very strict a connection between this, and the preceding chapter; and the Ethiopic version is very express, rendering it, and departing from thence; that is, from the temple, at that time when the Jews took up stones to stone him: he saw a man which was blind from his birth ; which man was an emblem of God's elect in a state of nature, who being conceived in sin, are transgressors from the womb, and so are alienated from the life of God through their ignorance and blindness: they are blind as to any true and spiritual knowledge of God in Christ; as to any true sight of sin, or sense of their own estate and condition; and with respect to Christ, and the way of peace, righteousness, and salvation by him; and as to the Spirit, and the operations of his grace, and with regard to the Scriptures, and the doctrines of the Gospel: and as Christ saw this man first, and not the man him, for he was blind, so Christ first looks upon his chosen ones with an eye of love and mercy, as he passes by them, and both enlightens and quickens them, ( Ezekiel 16:6,8 ) .
He saw Matthew the publican first, as he passed along, and called him from the receipt of custom to be a follower of him, ( Matthew 9:10 ) .
"Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber.
Verily, verily, I say unto you To the Scribes and Pharisees, who had taken it ill that they should be thought to be blind; and who had cast out the man that Christ had cured of blindness, for speaking in favour of him; and who had traduced Christ as an impostor, and a deceiver, and set up themselves to be the shepherds of the flock, and the guides and rulers of the people; all which occasion the following parable; the design of which is to show, that Christ is the true and only shepherd, who was appointed, called, and sent of God, whose the sheep are, whose voice they hear, and know, and whom they follow; and that they, the Scribes and Pharisees, were thieves and robbers, and not shepherds of the flock; who were not sent of God, nor did they come in at the right door, but in another way, and usurped a domination, which did not belong to them.
He that entereth not by the door into the sheepfold : the sheepfold, with the Jews, was called ( ryd ) ; and this, as their writers say , was an enclosure sometimes in the manner of a building, and made of stone, and sometimes was fenced with reeds, and in it was a large door, at which the shepherd went in and out, when he led in, or brought out the sheep. At tithing, which was done in the sheepfold, they made a little door, so that two lambs could not come out together; and to this enclosure is the allusion here; and by the sheepfold is meant the church of God; see ( John 10:16 ) ; and a good fold it is, ( Ezekiel 34:14 ) .
The church may be compared to a sheepfold, because it is separated from the world: it is where the people of God, and sheep of Christ are gathered together; where there is a strict union between them; have society with each other; keep one another warm and comfortable; and where they are fed and nourished, and are preserved; and where they lie down and have rest; and which, like a sheepfold, will be taken down, and not always continue in the form it now is: and by the door into it, is meant Christ himself, as appears from ( John 10:7,9 ) ; faith in him, a profession of him, and authority from him.
Now he that does not come into the church of God, whether as a member of it, or officer in it, at this door, but climbeth up some other way ; by hypocrisy and deceit: or, like the prophets of old, who ran and were not sent; prophesied when they were not spoken to, but took their place and post by usurpation: the same is a thief and a robber ; steals into the church, or into an office in it, and robs God or Christ of their power and authority; and such were the Scribes and Pharisees: the Persic version renders the words, whoever does not introduce the sheep through the door of the sheepfold, know that that man is a thief and a robber; which these men were so far from doing, that they would not suffer those that were entering to go in, ( Matthew 23:13 ) .
The difference between a thief and a robber, with the Jews, was, that the former took away a man's property privately, and the latter openly .
Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha.
Now a certain man was sick Very likely of a fever; Nonnus calls it a morbid fire, a hot and burning disease: [named] Lazarus of Bethany ; for his name, which the Ethiopic version reads Eleazar, and the Persic version Gazarus, ( See Gill on Luke 16:24 ); and for the place Bethany, ( See Gill on Matthew 21:1 ), ( See Gill on Matthew 21:17 ). The town of Mary and her sister Martha ; where they were both born, as well as Lazarus, or at least where they dwelt; of the former, some account is, given in the next verse, and of the latter, ( See Gill on Luke 10:38 ).
Then, six days before the Passover, Jesus came to Bethany, where Lazarus was who had been dead, whom He had raised from the dead.
Then Jesus, six days before the passover Or before the six days of the passover; not as designing the days of that feast, for they were seven; but as reckoning so many days back from it, that is, before the sixth day from the ensuing passover: if there were six complete days between this and the passover, as this way of speaking seems to imply; then this must be the day before the Jewish sabbath, and this is more likely, than that Christ should travel on the sabbath day: but if this was the sixth day before it, it was their sabbath day, and so at the going out of it in the evening, a supper was made for him, which with the Jews on that night, was a plentiful one; for they remembered the sabbath in its going out, as well as in its coming in , and this was to prevent grief at the going out of it: so some days before the passover, the lamb was separated from the flock, and kept up till the fourteenth day, ( Exodus 12:3,6 ) particularly it may be observed, that seven days before the day of atonement, the high priest was separated from his own house, and had to the chamber Palhedrin ; and much such a space of time there was, between the day of the great atonement by Christ, and his unction by Mary; which is said to be against the day of his burial, which being the same day with his sufferings, was the great day of atonement: at this time Jesus came to Bethany, where Lazarus was, which had been dead ; the last clause is left out in the Syriac, Persic, and Ethiopic versions: whom he raised from the dead ; that is, Jesus, as the Alexandrian copy, the Vulgate Latin, and all the Oriental versions express; and the Ethiopic version adds, in Bethany.
This was the town of Lazarus; here he lived, and here he died, and here he was raised from the dead; and here he continued and dwelt, after his resurrection; and hither Christ came to see him, and the rest of the family, though he knew he exposed himself to danger in so doing.
Now before the feast of the Passover, when Jesus knew that His hour had come that He should depart from this world to the Father, having loved His own who were in the world, He loved them to the end.
Now before the feast of the passover This feast was instituted as a memorial of the deliverance of the children of Israel out of Egypt, and was an eminent type of Christ; and this passover was what Christ had greatly desired, it being his last, and when he was to express his great love to his people, mentioned here, by dying for them. It was two days before this feast, so the Persic version reads this text, at Bethany, in the house of Simon the leper, that the things recorded in this chapter were transacted; see ( Matthew 26:2,6 ) ; when Jesus knew that his hour was come that he should depart out of this world to the Father .
The death of Christ is here signified by a departing out of this world, a way of speaking frequently used by the Jews as expressive of death; ( See Gill on Philippians 1:23 ). Much such a phrase is made use of concerning Moses, of whom it is said , that the fourth song that was sung in the world, was sung by him ``when his time was come, ( amle Nm rjpml ) , to depart out of the world;'' an easy and familiar form of speech to express death by, as if it was only a removing front one place to another. The place from whence Christ was about to remove is called this world: this present world, into which he was come to save sinners, and in which he then was, and where he had already met with very ill usage, and barbarous treatment, and was to meet with more: where he was going is said to be to the Father, in whose bosom he lay, by whom he was sent, from whom he came; to his God and Father, and the God and Father of all his people, to take his place in their nature at his right hand.
A time or hour was fixed for this; for as there was a set time, called the fulness of time, agreed upon for his coming into the world, so there was for his going out of it: and now this his hour was come; the time was now up, or at least very near at hand; and he knew it, being God omniscient, which gave him no uneasiness: nor did it in the least alienate his affections from his people: for having loved his own which were in the world, he loved them to the end . The objects of his love are described by his property in them, his own; by whom are meant, not all mankind, who are his by creation; nor the Jews, who were his nation and countrymen according to the flesh; nor the twelve apostles only, whom he had chosen; but all the elect of God, who are his own, by his choice of them, by the Father's gift of them to him, by the purchase he made of them with his blood, and by his effectual call of them by his grace: these are also described by their condition and situation, which were in the world; which is not said to distinguish them from the saints that were in heaven, or to express their former state of unregeneracy, but their present situation in this vain and evil world, which is no objection to Christ's love to them; for though whilst in this world they carry about with them a body of sin and death, are liable to many snares and temptations, and are involved in the troubles, and exposed to the hatred of the world, yet are, and always will be, the objects of the love and care of Christ.
The acts of his love to them are expressed both in time past, and to come: having loved them; so he did from everlasting, with a love of complacency and delight, which he showed as early by espousing their persons to himself, by undertaking their cause, by taking the charge of their persons, and the care of both their grace and glory, and in time by assuming their nature; and having done all this, he loved them to the end: and which he showed by dying for them; and continues to show by interceding for them in heaven, by supplying them with all grace, and by preserving them from a final and total falling away; and he will at last introduce them into his kingdom and glory, when they shall be for ever with him; and so that love to them continues not only to the end of his own life, nor barely to the end of theirs, but to the end of the world, and for ever; and so ( eiv telov ) , signifies, and is rendered continually, ( Luke 18:5 ) , and in the Septuagint on ( Psalms 9:6,18 ) ( 44:23 ) answers to ( xunl ) , which signifies for ever; and is so translated here by the Ethiopic version.
"Let not your heart be troubled; you believe in God, believe also in Me.
Let not your heart be troubled In some copies this verse begins thus, and he said to his disciples; and certain it is, that these words are addressed to them in general, Peter being only the person our Lord was discoursing with in the latter part of the preceding chapter; but turning, as it were, from him, he directs his speech to them all. There were many things which must needs lie heavy upon, and greatly depress the minds of the disciples; most of all the loss of Christ's bodily presence, his speedy departure from them, of which he had given them notice in the preceding chapter; also the manner in which he should be removed from them, and the circumstances that should attend the same, as that he should be betrayed by one of them, and denied by another; likewise the poor and uncomfortable situation they were likely to be left in, without any sight or hope of that temporal kingdom being erected, which they had been in expectation of; and also the issue and consequence of all this, that they would be exposed to the hatred and persecutions of men.
Now in the multitude of these thoughts within them, Christ comforts them, bids them be of good heart, and exhorts them to all exercise of faith on God, and on himself, as the best way to be rid of heart troubles, and to have peace: ye believe in God, believe also in me ; which words may be read and interpreted different ways: either thus, ye believe in God, and ye believe in me; and so are both propositions alike, and express God and Christ to be equally the object of their faith; and since therefore they had so good a foundation for their faith and confidence, they had no reason to be uneasy: or thus, believe in God, and believe in me; and so both are exhortations to exercise faith alike on them both, as being the best antidote they could make use of against heart troubles: or thus, believe in God, and ye believe in me; and so the former is an exhortation, the latter a proposition: and the sense is, put your trust in God, and you will also trust in me, for I am of the same nature and essence with him; I and my Father are one; so that if you believe in one, you must believe in the other: or thus, and so our translators render them, ye believe in God, believe also in me; and so the former is a proposition, or an assertion, and the latter is an exhortation grounded upon it: you have believed in God as faithful and true in all his promises, though yon have not seen him; believe in me also, though I am going from you, and shall be absent for a while; this you may be assured of, that whatever I have said shall be accomplished.
The words considered either way are a full proof of the true deity of Christ, since he is represented as equally the object of faith with God the Father, and lay a foundation for solid peace and comfort in a view of afflictions and persecutions in the world.
"I am the true vine, and My Father is the vinedresser.
I am the true vine The fruit of which he had been just speaking of at supper with his disciples; and then informs them, that he himself is the vine from whence that fruit must be expected, which should be partook of by them in his Father's kingdom; for though Christ may be compared to a vine for its tenderness, weakness, and being subject to cuttings and prunings; all which may express his outward meanness in his birth, parentage, and education, Which exposed him to the contempt of men; the weakness of the human nature in itself, his being encompassed with the infirmities of his people, and his sufferings and death for their sakes; yet he is rather called so with respect to his fruitfulness: for as the vine is a fruitful tree, brings forth and bears fruit in clusters, so Christ, as man and Mediator, is full of grace and truth, of all spiritual blessings, and exceeding great and precious promises; from him come the wine of divine love, of Gospel truths and Gospel ordinances, the various blessings of grace, and the joys of heaven, which are the best wine reserved by him till last: Christ is the true vine; not that he is really and literally so, without a figure; but he is, as the Syriac renders it, ( arrvd atpn ) , the vine of truth.
Just as Israel is called a noble vine, wholly a right seed, ( tma erz ) , a seed of truth, ( Jeremiah 2:21 ) ; right genuine seed; or, as the Septuagint render it, a vine, bringing forth fruit, ( pasan ) ( alhyinhn ) , wholly true; to which the allusion may be here. Christ is the noble vine, the most excellent of vines, wholly a right seed, in opposition to, and distinction from, the wild and unfruitful, or degenerate plant of a strange vine: to him agree all the properties of a right and real vine; he really and truly communicates life, sap, juice, nourishment, and fruitfulness to the several branches which are in him.
The metaphor Christ makes use of was well known to the Jews; for not only the Jewish church is often compared to a vine, but the Messiah too, according to them: thus the Targumist explains the phrase in ( Psalms 80:15 ) , the branch thou madest strong for thyself, of the King Messiah: and indeed, by comparing it with ( Psalms 80:17 ) it seems to be the true sense of the passage . The Cabalistic doctors say , that the Shekinah is called, ( Npg ) , a vine; see ( Genesis 49:11 ) ; where the Jews observe , the King Messiah is so called. The Jews say, there was a golden vine that stood over the gate of the temple, and it was set upon props; and whoever offered a leaf, or a grape, or a cluster, (that is, a piece of gold to the temple, in the form of either of these,) bought it, and hung it upon it.
And of this vine also Josephus makes mention, as being in Herod's temple; of which he says, that it was over the doors (of the temple), under the edges of the wall, having clusters hanging down from it on high, which filled spectators with wonder as for the size of it, so for the art with which it was made. And elsewhere he says , the inward door in the porch was all covered with gold, and the whole wall about it; and it had over it golden vines, from whence hung clusters as big as the stature of a man: now whether our Lord may refer to this, being near the temple, and in view of it, and point to it, and call himself the true vine, in distinction from it, which was only the representation of one; or whether he might take occasion, from the sight of a real vine, to compare himself to one, nay be considered; since it was usual with Christ, upon sight or mention of natural things, to take the opportunity of treating of spiritual ones: though it may be rather this discourse of the vine and branches might be occasioned by his speaking of the fruit of the vine, at the time he ate the passover, and instituted the ordinance of the supper.
And my Father is the husbandman ; or vinedresser. So God is called by Philo the Jew , ( gewrgov agayov ) , a good husbandman; and the same the Targumist says of the word of the Lord , ``and my word shall be unto them, ( abj arkak ) , as a good husbandman.'' Now Christ says this of his Father, both with respect to himself the vine, and with respect to the branches that were in him: he was the husbandman to him; he planted the vine of his human nature, and filled it with all the graces of the Spirit; he supported it, upheld it, and made it strong for himself, for the purposes of his grace, and for his own glory; and took infinite delight in it, being to him a pleasant plant, a plant of renown.
The concern this husbandman has with the branches, is expressed in the following verse.
"These things I have spoken to you, that you should not be made to stumble.
These things have I spoken unto you Concerning the world's hatred and persecution of them, and the little regard they would show to their doctrine: these things Christ thought, proper to give them notice of before hand, that expecting them, they might be prepared for them, and be fortified against them; that , says he, ye should not be offended : his view in speaking of them, was not to discourage them, but to prevent their stumbling at them, and falling by them. Hardships coming upon persons at unawares, bear the harder upon their spirits, and they are more apt to take offence at them and be impatient under them, which is prevented by previous intimation: had Christ said nothing of these things that should befall his disciples, they might have surprised them, and have been a stumbling to them; and might have tempted them to have relinquished their profession of him, and dropped their ministerial work; whereas being apprized of them before hand, they were not so shocking to them.
This shows the tender concern of Christ for his disciples, how careful he was to remove, every occasion of stumbling, or what might be matter of offence to them; and may teach us to act in such like manner towards one another, in this, or any other case.
Jesus spoke these words, lifted up His eyes to heaven, and said: "Father, the hour has come. Glorify Your Son, that Your Son also may glorify You,
These words spake Jesus Referring to his sermons and discourses, his words of comfort, advice, direction, and instruction, delivered in the three preceding chapters: and lift up his eyes to heaven ; the seat of the divine majesty, the throne of his Father. This is a prayer gesture. It is said of R. Tanchuma, that ( Mymvl wynp hybgh ) , he lift up his face to heaven, and said before the holy blessed God, Lord of the world… and this is expressive of the ardency and affection of the mind of Christ, and of his confidence of the divine favour: it shows that his mind was filled with devotion and faith, and was devoid of shame and fear, and was possessed of great freedom, boldness, and intrepidity: and said, Father ; or my Father, as the Syriac, Arabic and Persic versions read; and no doubt but he used the word Abba, which signifies my Father, thereby claiming his interest in him, and relation to him: the hour is come ; to depart out of the world, to suffer and die for his people, which was agreed upon between him and his Father from all eternity; and it was welcome to him, on account of the salvation of his people, and therefore he spoke with an air of pleasure and satisfaction; and it would be quickly over, was but an hour, as it were, though a time of great trouble, distress and darkness, and so a fit time for prayer: glorify thy Son ; as man and Mediator; for as God, he needed no glory, nor could any be added to him: but it designs some breakings forth of glory upon him at his death; by supporting him under all the sorrows and sufferings of it; and in carrying him through it; so that he conquered all his people's enemies, and his own, sin, Satan, the world, and death, and obtained eternal redemption for them: and at his resurrection; by not suffering him to remain so long in the grave, as to see corruption; and by raising him at the exact time that was foretold by the prophets and himself; and by sending an angel to roll away the stone; and by raising some of the saints along with him; and by putting such a glory on his body, as that it is the pattern and exemplar of the saints' resurrection: and at his ascension to heaven, when he led captivity captive; and at his session at the right hand of God, above all principalities and powers; and through the effusion of the Spirit upon his disciples, and the divine power that attended his Gospel, to make it effectual to great multitudes, both to Jews and Gentiles; by all which he was glorified, pursuant to this petition of his; in which his end is, that thy Son also may glorify thee ; as he had done throughout the whole of his life and conversation, and by his ministry and miracles; so now at his sufferings and death, through the salvation of his chosen ones, in which the wisdom, grace, justice, holiness, power, and faithfulness of God are greatly glorified; and in the after discharge of other branches of his mediatorial office, in making intercession for his people, in the ministry of his word and ordinances, by his servants, attended with his holy Spirit, and by the administration of his kingly office.
When Jesus had spoken these words, He went out with His disciples over the Brook Kidron, where there was a garden, which He and His disciples entered.
When Jesus had spoken these words Referring either to his discourses in ( John 14:1-16:33 ) , in which he acquaints his disciples with his approaching death; comforts them under the sorrowful apprehension of his departure from them; gives them many excellent promises for their relief, and very wholesome advice how to conduct themselves; lets them know what should befall them, and that things, however distressing for the present, would have a joyful issue: or else to his prayer in the preceding chapter, in which he had been very importunate with his Father, both for himself and his disciples; or to both of these, which is highly probable: he went forth with his disciples over the brook Cedron ; the same with Kidron in ( 2Samuel 15:23 ) ; and elsewhere: it had its name, not from cedars, for not cedars but olives chiefly grew upon the mount, which was near it; and besides the name is not Greek, but Hebrew, though the Arabic version renders it, the brook ( zra la ) , of Cedar: it had its name either from the darkness of the valley in which it ran, being between high mountains, and having gardens in it, and set with trees; or from the blackness of the water through the soil that ran into it, being a kind of a common sewer, into which the Jews cast everything that was unclean and defiling; see ( 2Chronicles 29:16 ) ( 30:14 ) .
Particularly there was a canal which led from the altar in the temple to it, by which the blood and soil of the sacrifices were carried into it . This brook was but about three feet over from bank to bank, and in the summer time was quite dry, and might be walked over dry shod; and is therefore by Josephus sometimes called the brook of Kidron , and sometimes the valley of Kidron : in this valley were corn fields; for hither the sanhedrim sent their messengers to reap the sheaf of the firstfruits, which always was to be brought from a place near to Jerusalem ; and it is very likely that willows grew by the brook, from whence they might fetch their willow branches at the feast of tabernacles; for the Jews say {q}, there is a place below Jerusalem called Motza, (in the Gemara it is said to be Klamia or Colonia,) whither they went down and gathered willow branches; it seems to be the valley of Kidron, which lay on the east of Jerusalem, between that and the Mount of Olives {r}; it had fields and gardens adjoining to it; see ( 2Kings 23:4 ) .
So we read of a garden here, into which Christ immediately went, when he passed over this brook. The blood, the filth and soil of it, which so discoloured the water, as to give it the name of the Black Brook, used to be sold to the gardeners to dung their gardens with . It was an emblem of this world, and the darkness and filthiness of it, and of the exercises and troubles of the people of God in it, which lie in the way to the heavenly paradise and Mount of Zion, through which Christ himself went, drinking of the brook in the way, ( Psalms 110:7 ) ; and through which also all his disciples and followers enter into the kingdom of heaven: it may also be a figure of the dark valley of the shadow of death, through which Christ and all his members pass to the heavenly glory.
And I see not why this black and unclean brook may not be a representation of the pollutions and defilements of sin; which being laid on Christ when he passed over it, made him so heavy and sore amazed in the human nature, as to desire the cup might pass from him. Once more let it be observed, that it was the brook David passed over when he fled from his son Absalom; in this David was a type of Christ, as in other things: Absalom represented the people of the Jews, who rejected the Messiah, and rebelled against him; Ahithophel, Judas, who betrayed him; and the people that went with David over it, the disciples of our Lord; only there was this difference; there was a father fleeing from a son, here a son going to meet his father's wrath; David and his people wept when they went over this brook, but so did not Christ and his disciples; the sorrowful scene to them both began afterwards in the garden.
This black brook and dark valley, and it being very late at night when it was passed over, all add to that dark dispensation, that hour of darkness, which now came upon our Lord; yet he went forth over it of his own accord, willingly and cheerfully; not being forced or compelled by any; and his disciples with him, not to be partners of his sufferings, but to be witnesses of them, and to receive some knowledge and instruction from what they should see and hear: where was a garden into which he entered; and his disciples : there were no orchards nor gardens within the city of Jerusalem, but rose gardens, which were from the times of the prophets ; all others were without; and this was a very proper place for gardens, where so much dung was near at hand.
Whether this garden belonged to one of Christ's friends, is not certain; but since he often resorted hither, no doubt it was with the leave, and by the consent of the proprietor of it. However, so it was, that as the first Adam's disobedience was committed in a garden, the second. Adam's obedience to death for sin, began here; and as the sentence of death, on account of sin, was passed in a garden, it began to be executed in one.
So then Pilate took Jesus and scourged Him.
Then Pilate therefore took Jesus Finding that the Jews would not agree to his release, but that Barabbas was the person they chose, and being very desirous, if possible, to save his life, thought of this method: he ordered Jesus to be taken by the proper officers, and scourged him ; that is, commanded him to be scourged by them; which was done by having him to a certain place, where being stripped naked, and fastened to a pillar, he was severely whipped: and this he did, hoping the Jews would be satisfied therewith, and agree to his release; but though he did this with such a view, yet it was a very unjust action in him to scourge a man that he himself could find no fault in: however, it was what was foretold by Christ himself, and was an emblem of those strokes and scourges of divine justice he endured, as the surety of his people, in his soul, in their stead; and his being scourged, though innocent, shows, that it was not for his own, but the sins of others; and expresses the vile nature of sin, the strictness of justice, and the grace, condescension, and patience of Christ: and this may teach us not to think it strange that any of the saints should endure scourgings, in a literal sense; and to bear patiently the scourgings and chastisements of our heavenly Father, and not to fear the overflowing scourge or wrath of God, since Christ has bore this in our room.
Now on the first day of the week Mary Magdalene went to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb.
The first day of the week On the sixth day of the week, towards the close of it, Christ was interred; he lay in the grave all the seventh day, and on the first day of the week rose from the dead: so the women, after they had observed where the body was laid, went home and prepared spices and ointments, to anoint it; but the sabbath coming on, they were prevented; on which they rested, according to the Jewish law: but as soon as it was over, cometh Mary Magdalene ; not alone, but other women with her; who had attended Christ at the cross, observed where he was buried, and had prepared spices to anoint him, and now came for that purpose; for not merely to see the sepulchre, and weep at the grave, did she with the rest come, but to perform this piece of funeral service: early, when it was yet dark ; as it was when she set out, the day just began to dawn; though by that time she got to the sepulchre, the sun was rising: unto the sepulchre ; where she saw the body of Jesus laid by Joseph, in a tomb of his, and in his garden; by whose leave, it is probable, being asked over night, she with her companions were admitted: and seeth the stone taken away from the sepulchre : which Joseph rolled there, and the Pharisees sealed and set a watch to observe it.
This was removed by an angel; for though Christ himself could easily have done it, it was proper it should be done by a messenger from heaven, by the order of divine justice, who had laid him as a prisoner there. Mary's coming so early to the grave, shows her great love and affection to Christ, her zeal, courage, and diligence, in manifesting her respect unto him: and oftentimes so it is, that the greatest sinners, when converted, are most eminent for grace, particularly faith, love, and humility; and are most diligent in the discharge of duty.
After these things Jesus showed Himself again to the disciples at the Sea of Tiberias, and in this way He showed Himself:
After these things The resurrection of Christ from the dead, his appearance to Mary Magdalene, and twice to his disciples; once when Thomas was absent, and at another time when he was present: Jesus showed himself again to the disciples , a third time, as in ( John 21:14 ) though not to them all; seven are only mentioned, as together, when he appeared to them: at the sea of Tiberias ; the same with the sea of Galilee; see ( John 6:1 ) for after the second appearance of Christ to his disciples, they went from Jerusalem to Galilee, by the order of Christ, who appointed to meet them there, ( Matthew 28:10,16 ) and on this way showed he himself ; the manner in which he made his appearance, and the persons to whom, are as follow.
The former account I made, O Theophilus, of all that Jesus began both to do and teach,
The former treatise have I made Meaning the Gospel written by him the Evangelist Luke, for from that he makes a transition to this, beginning here where he there left off; namely, at the ascension of Christ; see ( Luke 24:51 ) . O Theophilus; ( See Gill on Luke 1:3 ) of all that Jesus began both to do and teach . This is a summary of his former treatise, his Gospel, which gave an account of what Christ began to do, and did; not of the common and private actions of his life; or of what was done, either in public, or private, throughout the whole of his life; for excepting that of his disputing with the doctors at twelve years of age, no account is given by him of what he did, till he was about thirty years of age; but of his extraordinary actions, of the miracles he wrought; and these not all, and everyone of them; but many of them, and which were sufficient to prove him the Messiah; and particularly of all things he did relating to the salvation of his people; of the whole of his obedience; of his compliance with the ceremonial law; of his submission to baptism; of his holy life and conversation, and entire conformity to the law; of his sufferings and death, how that thereby he made full atonement for sin, brought in an everlasting righteousness, and obtained eternal redemption for his people: and not only Luke, in his Gospel, gave an account of these his actions, but also of many of his excellent discourses, his parables, and his sermons, whether delivered to the people in common, or to his own disciples: and now, as this was the subject of his former book, he intended in this latter to treat, as he does, of what the apostles of Christ began to do and teach.
When the Day of Pentecost had fully come, they were all with one accord in one place.
And when the day of Pentecost was fully come Or was come, was begun and entered upon; for it was not over, or ended, it being but the third hour of the day, or nine of the clock in the morning, when Peter began his sermon; see ( Acts 2:15 ) . The Vulgate Latin and Syriac versions read, when the days of Pentecost were fulfilled; not that there were more days than one, kept at this festival; for though the feasts of passover and tabernacles were observed each of them seven days, according to the law, and eight days according to the Scribes, yet the feast of Pentecost was kept but one day; and hence it is often said by the Jews, that Atzereth, which is one of the names they call this feast by, is but one day ; in the captivity they kept two days , as they did for the beginning of the year, because of the uncertainty of calculations; but the sense is, when the whole fifty days from the passover to this time were fully come, or fulfilled, when the fiftieth day from thence, which was properly the day of Pentecost, was come: on the second day of the passover, on the sixteenth of Nisan, the sheaf of the first fruits was offered up; after which, and not before, it was lawful to reap the corn, ( Leviticus 23:10,11 ) from this time the Jews reckoned their feast of weeks, or seven weeks, or fifty days; see ( Exodus 34:22 ) ( Deuteronomy 16:9 ) ( Leviticus 23:15,16 ) which measured out the time of their harvest.
Now the last of these fifty days was the day of Pentecost, on which day was offered the two wave loaves, as a thanksgiving that their harvest was ended. Josephus calls this feast by the same name that Luke here does; and says , the Jews so call it, from the number of the days, that is fifty; and so R. Sol Jarchi calls this day, ( Myvymx Mwy ) , the fiftieth day: on this day, the Jews say , the law was given; and observe , that ``from the day that Israel went out of Egypt, unto the day that the law was given, were fifty days.'' And on this day, and which was the first day of the week, the Spirit was poured forth upon the disciples; the Gospel began to be preached to all nations, and a harvest of souls was gathered in: they were all with one accord in one place ; in two ancient copies of Beza's, and in some others it is read, all the apostles; Matthias, and the eleven, with whom he was numbered, who are last spoken of, in ( Acts 1:26 ) .
Though this need not be restrained to the twelve apostles, but may be understood of the hundred and twenty, on whom, as well as on the apostles, the Holy Ghost might be poured forth, that so they might speak with tongues; since among these were many ministers of the Gospel, as the seventy disciples, and it may be more; and that his extraordinary gifts should be bestowed on others, is but what was afterwards done; see ( Acts 8:17 ) ( 10:14 ) ( 11:15 ) and though there were so many of them together, they were very unanimous and peaceable; there were no jars nor contentions among them; they were of the same mind and judgment in faith and practice, and of one heart and soul, and had a cordial affection for one another; and were all in one place, which seems to be the temple; see ( Acts 2:46 ) .
And indeed, no other place or house could hold so many as came to hear them, of which number three thousand were converted.
Now Peter and John went up together to the temple at the hour of prayer, the ninth hour.
Now Peter and John went up together into the temple These two disciples were intimate companions, and great lovers of each other; they were often together: they are thought, by some, to have been together in the high priest's palace at the trial of Christ; and they ran together to his sepulchre, ( John 18:15,16 ) ( 20:2-4 ) and they now went together to the temple, not to attend the daily sacrifice, which was now abolished by the sacrifice of Christ, but to attend to the duty of prayer, which was still in force, and that they might have an opportunity of preaching Christ, where there was a number of people together: at the hour of prayer; being the ninth hour , or three o'clock in the afternoon.
This was one of their hours of prayer; it was customary with the Jews to pray three times a day, ( Daniel 6:10 ) which, according to the Psalmist in ( Psalms 55:17 ) were evening, morning, and at noon; to which seems to answer the three times that are taken notice of by Luke in this history: that in the morning was at the third hour, as in ( Acts 2:15 ) or nine o'clock in the morning; that at noon was at the sixth hour, as in ( Acts 10:9 ) or twelve o'clock at noon; and that in the evening at the ninth hour, as here, or three o'clock in the afternoon. Not that these were times of divine appointment.
The Jews
Now as they spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them,
And as they spake unto the people For though only mention is made of Peter's preaching in the preceding chapter, yet doubtless John preached as well as he; either in turn, or to a part of the people at some distance: and this shows their diligence, faithfulness, and integrity, in the ministration of the word; and it is recorded to their honour, that whilst they were about their master's business, and discharging the duty of their office, the priests, and the captain of the temple, and the Sadducees came upon them ; by agreement, with great violence, and at unawares: the priests might be those who kept the watch in the temple; for ``in three places the priests kept watch, in the house of the sanctuary; in the house of Abtines, in the house of Nitsots, and in the house of Moked, and the Levites in one and twenty places .
'' And it now being eventide, they might be about to take their stands; and the captain of the temple might be he, whom they call, ( tyb rh vya ) , the man of the mountain of the house; who was ( rv ) , a ruler, or governor, and ( hnwmm ) , a president over all the wards ; he is sometimes called ( rmvm var ) , the head of the ward ; and of him it is said , ``the man of the mountain of the house goes his round through every ward, with burning torches before him; and every ward that does not stand (is not on his feet), the man of the mountain of the house, says to him, peace be to thee; and if he observes that he is asleep, he strikes him with his staff, and he has power to burn his garments.
'' The Vulgate Latin and the Oriental versions read in the plural number, as in ( See Gill on Luke 22:4 ), ( See Gill on Luke 22:52 ). The Sadducees were a sect among the Jews, that denied the resurrection of the dead; of their rise, name, and tenets, ( See Gill on Matthew 3:7 ).
But a certain man named Ananias, with Sapphira his wife, sold a possession.
But a certain man named Ananias A name common among the Jews, the same with Hananiah, ( Jeremiah 28:1 ) ( Acts 9:10 ) ( 23:2 ) it signifies not the humility of the Lord, or the affliction of the Lord, or the answer of the Lord, as say some, as if it was derived from ( hne ) ; but the grace of the Lord, or the Lord's gracious one, coming from ( Nnx ) : there is no dependence on names; though this man's name signified one that was in the grace and favour of God; he was not so, but a graceless person, as appears by what follows. It is very likely he was a minister of the word, since the account of him follows upon that of Barnabas, and is opposed to it; it may be he was one of the hundred and twenty, on whom the Holy Ghost fell on the day of Pentecost; and yet, though he had great gifts, had no grace.
This shows there are hypocrites among men of the greatest names and characters, and in the purest churches; this first and pure church, which, in the preceding chapter, has such large encomiums, was not free from them: with Sapphira his wife ; whether this is the same name with Shiphrah, ( Exodus 1:15 ) or Zipporah, ( Exodus 2:21 ) both which are by the Septuagint called Sephora, or whether another, and may signify beautiful, is not very material. Jerom says, in the Syriac language this name signifies beautiful; though he first gives other explanations of it, as narrantem, literatam, sive librariam, as though it was derived from the Hebrew word ( rpo ) .
The precious stone called sapphire seems to come from the same root as this, and to be so called because of its beautiful azure colour. The name Sappho, which was the name of a famous poetess, the inventress of a kind of verse called Sapphic verse, is said to be the diminutive of this name Sapphira. Drusius observes, it may be read ( arypu ) , Tzephira; which comes near to Zipporah, and among other things signifies a she goat; and it was usual to give women names taken from such creatures. So Rachel, a sheep, and Tabitha, or Dorcas, a doe. But whatever her name or person were, her actions were disagreeable: sold a possession ; which was their own.
So the Arabic and Syriac versions read, their own field, or farm; find the Ethiopic version, their own vineyard: it might be his wife's dowry or jointure, and so her consent was necessary; or they might be jointly concerned in this sale, to show not only their concord and harmony among themselves; but that they agreed in their devotion and religious actions, and that being both filled with zeal for God, and love to the brethren, sold their estate to support the common cause.
Now in those days, when the number of the disciples was multiplying, there arose a complaint against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution.
And in those days, when the number of the disciples was multiplied From an hundred and twenty to three thousand more, from thence to five thousand more, and after that a multitude of men and women were added, and still they were increasing; see ( Acts 1:15 ) ( Acts 2:41 ) ( 4:4 ) ( 5:14 ) . This increase of the disciples agrees with what Maimonides says , before observed, that ``in the days of Gamaliel, ( Mynym wbr ) , the heretics were multiplied in Israel.'' The word disciples was a common name to all Christians, to all that believed in Christ, and was the name they went by, before they were called Christians, ( Acts 11:26 ) there arose a murmuring of the Grecians, or Hellenists, against the Hebrews ; by the Hebrews are meant the Jews that dwelt in Judea, and were the inhabitants of that country, and chiefly of Jerusalem, who spoke the Hebrew, or rather the Syriac language; and by the Grecians, or Hellenists, are meant, not the Greeks that were proselyted to the Jewish religion, though there might be some few among them; but Jews who were born, and had dwelt, in some parts of Greece, and spoke the Greek language, and used the Septuagint version of the Bible; between these two a murmuring arose, a complaint was made by one against the other: so that, as it appears from the instance of Ananias and Sapphira, that this first and pure Gospel church was not free from hypocrites; it is also manifest, that though they were at first so united and harmonious in their affections and judgments, yet they were not always clear of feuds, animosities, and contentions; Satan bestirred himself, and got footing among them, as he commonly does where the Gospel is preached, and there is an increase of it: the reason of this uneasiness was, because their widows were neglected in the daily ministration ; that is, they had not that distributed which was necessary for them, nor so much as the Hebrew widows; they complained of partiality, as if because the Hebrew widows were the natives of the country, and might be nearly related to many of the community, that therefore they were more regarded and better supplied every day, than their widows were, whose husbands had dwelt in foreign lands, and were not so well known, and had fewer acquaintance and relations; for it seems the ministration or distribution was made every day: and such a practice obtained among the Jews in common, who used to collect every day for the poor, and give it daily to them.
Maimonides speaks of it in this manner; ``they appoint collectors, who receive every day, from every court, a piece of bread, or any sort of food, or fruit, or money, from whomsoever that offers freely for the time; and they divide that which is collected, in the evening, among the poor, and they give to every poor person of it his daily sustenance; and this is called ( ywxmt ) , Tamchui, or the alms dish.'' And from hence the apostles might take up this custom, and follow it. The Ethiopic version renders it, because they saw their widows minister, or employed daily; as if the complaint was, that their widows were too much made use of, and obliged to more frequent and to harder service in taking care of the poor, the sick, and helpless, than the other widows were, who had not their share of labour with them, but lived more at ease.
Though others rather think the murmur was, because the Grecian widows were not taken into the number, and employed in taking care of the poor, as the Hebrew widows were; but the sense first given, of not having so good a share in the distribution, seems to be the best.
Then the high priest said, "Are these things so?"
Then said the high priest The Ethiopic version adds, to him; that is, to Stephen; for to him he addressed himself: or he asked him, as the Syriac version renders it; he put the following question to him: are these things so? is it true what they say, that thou hast spoken blasphemous words against the temple, and the law, and hast said that Jesus of Nazareth will destroy the one, and change the other? what hast thou to say for thyself, and in thine own defence? this high priest was either Annas, or rather Caiaphas; ( See Gill on Acts 4:6 ).
Now Saul was consenting to his death. At that time a great persecution arose against the church which was at Jerusalem; and they were all scattered throughout the regions of Judea and Samaria, except the apostles.
And Saul was consenting unto his death This clause, in the Vulgate Latin, Syriac, Arabic and Ethiopic versions, stands at the close of the preceding chapter, and which seems to be its proper place; and so it does in the Alexandrian copy: that Saul consented to the death of Stephen, and approved of that barbarous action, is evident from his taking care of the clothes of the witnesses that stoned him; but the word here used signifies not a bare consent only, but a consent with pleasure and delight; he was well pleased with it, it rejoiced his very heart; he joined with others in it, with the utmost pleasure and satisfaction; this, and what is before said concerning his having the clothes of the witnesses laid at his feet, as well as what follows, about his persecuting the saints, are, the rather mentioned, because this violent persecutor was afterwards converted, and became an eminent preacher of the Gospel; and these accounts serve to set off and illustrate the grace of God, which was abundant towards him.
And at that time there was a great persecution against the church which was at Jerusalem : it began on that day, as the words may be rendered, on which Stephen was stoned. As soon as they had put him to death, these bloodthirsty wretches were the more greedy after the blood of others; and being now in great numbers, and filled with rage and fury, fell upon the members of the church wherever they met them, and killed them; for that more, besides Stephen, were put to death, seems plain from ( Acts 26:10 ) and, according to some accounts, though they cannot be depended on, two thousand persons suffered at this time: and if this was the case, it might be called a great persecution: and they were all scattered abroad ; not all the members of the church, nor perhaps any of the private ones; for we afterwards read of devout then that carried Stephen to his grave; and of the church being made havoc of by Saul; and of men and women being haled out of their houses, and committed to prison by him; but all the preachers of the word, except the apostles; for they that were scattered, went about preaching the word, ( Acts 8:4 ) ( 11:19 ) They seem to be the seventy disciples, and other ministers of the word, on whom the Holy Ghost fell at the day of Pentecost, or was since bestowed; among who were Philip, who went to Samaria; and Ananias, who was at Damascus; and others that went as far as Phenice, Cyprus, and Antioch: and particularly they are said to be dispersed throughout the regions of Judea and Samaria ; where their ministry was so greatly blessed, to the conversion of souls, that there were quickly many churches planted and formed in these parts, as appears from ( Acts 9:31 ) so that this persecution was for the furtherance and spread of the Gospel: that upon this dispersion any of them came into France and England, or into any other parts of Europe, is not probable; since the particular places they went to are mentioned; and since they preached to Jew only: and this scattering by reason of the persecution, was of all the preachers, except the apostles ; the twelve apostles, who stayed at Jerusalem to take care of the church; to encourage the members of it to suffer cheerfully for the sake of Christ and his Gospel; and to animate them to abide by him: and this was not only an instance of courage and constancy in them, and of the divine protection and preservation of them, in the midst of their enemies; but also of the timidity of their adversaries, who might be afraid to meddle with them; remembering what miraculous works were performed by them, and how they had been delivered out of prison, and especially the case of Ananias and Sapphira, who were struck dead by Peter.
Beza's ancient copy adds, who remained in Jerusalem.
Then Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest
And Saul yet breathing out threatenings and slaughter The historian having given an account of the dispersion of all the preachers of the Gospel at Jerusalem, excepting the apostles, and of their success in other parts, especially of Philip's, returns to the history of Saul; who, not satisfied with the murder of Stephen, and with the havoc he made of the church at Jerusalem, haling them out of their houses to prison, continued not only to threaten them with confiscation of goods and imprisonment, but with death itself. The phrase here used is an Hebraism; so in ( Psalms 27:12 ) ( omx xpy ) , one that breathes out violence, or cruelty; and this shows the inward disposition of his mind, the rage, wrath, malice, envy, and blood thirstiness he was full of; and is observed to illustrate the riches of divine grace in his conversion.
And wonderful it is, that that same mouth which breathed out destruction and death to the followers of Christ, should afterwards publish and proclaim the Gospel of the grace of God; that he whose mouth was full of cursing and bitterness, should hereafter, and so very quickly, come forth in the fulness of the blessing of the Gospel of Christ. And this rage of his, who now ravened as a wolf, as was foretold of Benjamin, of which tribe he was, was against the lambs of Christ, and the sheep of his fold: against the disciples of the Lord ; not against wicked men, murderers, and thieves, and other evildoers, but against the harmless and innocent followers of Jesus, and which was an aggravation of his cruelty: and being thus heated, and full of wrath, he went unto the high priest ; Annas or Caiaphas, who, notwithstanding the Jews were under the Roman government, had great authority to punish persons with stripes and death itself, who acted contrary to their law.
There was a certain man in Caesarea called Cornelius, a centurion of what was called the Italian Regiment,
There was a certain man in Caesarea This was the Caesarea formerly called Strato's tower, not Caesarea Philippi; for the former, and not the latter, lay near Joppa: called Cornelius ; which was a Roman name, and he himself was a Roman or an Italian: a centurion of the band called the Italian band ; which consisted of soldiers collected out of Italy, from whence the band took its name, in which Cornelius was a centurion, having a hundred men under him, as the name of his office signifies.
Now the apostles and brethren who were in Judea heard that the Gentiles had also received the word of God.
And the apostles and brethren that were in Judea The rest of the twelve apostles, and the private members of the churches that were in Judea, for there were in it now more churches than that at Jerusalem, ( Acts 9:31 ) heard that the Gentiles had also received the word of God ; as well as Samaria, ( Acts 8:14 ) the news by some means or other were quickly brought to them, and no doubt but they also heard that they had received the Holy Ghost, his extraordinary gifts, as well as his special grace, though no mention is made of them.
Now about that time Herod the king stretched out his hand to harass some from the church.
Now about that time That the famine was in Judea, and Saul and Barnabas were sent thither with what the church at Antioch had collected. Herod the king ; not Herod the great that slew the infants at Bethlehem, nor Herod Antipas that beheaded John, but Herod Agrippa; and so the Syriac version adds here, who is surnamed Agrippa; he was a grandson of Herod the great, and the son of Aristobulus: this prince stretched forth his hands to vex certain of the church ; Beza's ancient copy adds, in Judea: it seems to be the church at Jerusalem; perhaps some of the principal members of them; and so the Ethiopic version renders it, the rulers of the house of God.
It is scarcely credible that he should lay hands on any of them himself in person; but it is very likely he encouraged his soldiers, or his servants, to abuse them, reproach them, strike and buffet them, as they met with them in the streets; or when at worship, might disturb them, and break them up.
Now in the church that was at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul.
Now there were in the church that was at Antioch This was Antioch in Syria, where was a Gospel church, and where the disciples were first called Christians; from whence Saul and Barnabas had been sent to Jerusalem, with a supply for the poor saints there, in a time of famine, and from whence they were now returned: and here were certain prophets and teachers ; who were both prophets and teachers, though these are sometimes distinguished; who had both a gift of foretelling things to come, as Agabus and others, and of explaining the prophecies of the Old Testament, and of teaching the people evangelic truths; these, at least some of them, came from Jerusalem hither, ( Acts 11:27 ) .
As Barnabas, and Simeon that was called Niger ; the former of these was a Levite, and of the country of Cyprus, who sold his land and brought the money to the apostles; and who was first sent hither by the church at Jerusalem, upon hearing that many in this place believed, and turned to the Lord, ( Acts 4:36,37 ) ( 11:22 ) but of the latter no mention is made elsewhere; by his first name he appears to be a Jew, who by the Romans was called Niger; very likely from the blackness of his complexion, for that word signifies black: and so the Ethiopic version interprets it: and Lucius of Cyrene ; who very probably was one of the synagogue of the Cyrenians, and seems manifestly to be one of the men of Cyrene, that went abroad upon the persecution raised at the death of Stephen, ( Acts 6:9 ) ( 11:19,20 ) he is said to be bishop of Cyrene; some take him to be the same Lucius mentioned in ( Romans 16:21 ) and others think he is the same with Luke the Evangelist: and Manaen, which had been brought up with Herod the tetrarch : or his foster brother.
The Syriac version calls him Manail, and one of Stephens's copies Manael, and the Ethiopic version Manache, and renders what is said of him, the son of king Herod's nurse; which accounts for their being brought up, nourished, and suckled together: the name seems to be the same with Menachem, or Menahem, a name frequent with the Jews; there was one of this name, who was very intimate with Herod the great, and was in his service, though before he was vice president of the sanhedrim: the account that is given of him is this : ``Hillell and Shammai received from them (i.e. from Shemaia and Abtalion, who were presidents before them), but at first there were Hillell and Menahem, but Menahem went out, ( dlmh tdwbel ) , into the service of the king, with fourscore men clad in gold---Menahem was a very wise man, and a sort of a prophet, who delivered out many prophecies; and he told Herod when he was little, that he should reign; and after he was king, he sent for him, and he told him again, that he should reign more than thirty years, and he reigned thirty seven years, and he gave him great riches.
'' Of this Menahem, and of his going into the king's service, mention is made elsewhere : now though this Menahem cannot be the same with Manaen here, yet this Manaen, as Dr. Lightfoot conjectures, might be the son of him, and called after his name; who might be brought up with the son of Herod the great, here called the tetrarch; and who was Herod Antipas, the same that beheaded John the Baptist: and Saul; who afterwards was called Paul.
Now it happened in Iconium that they went together to the synagogue of the Jews, and so spoke that a great multitude both of the Jews and of the Greeks believed.
And it came to pass in Iconium When the apostles were got thither, and as soon as they were there; at least the first opportunity they had: that they went both together into the synagogue of the Jews ; which was in Iconium; hither Paul and Barnabas went together, in like manner as they had done at Antioch: and so spoke ; such words, and doctrines of grace, with so much power, authority, and demonstration of the Spirit, with so much plainness, clearness, and evidence, as well as with so much boldness and courage: that a great multitude, both of the Jews, and also of the Greeks, believed : the doctrines they preached, and in Christ the sum and substance of them; and these were not a few, but a great multitude; and not of one sort, of the Jews only, who expected the Messiah, but of the Greeks, or Gentiles also, who never heard of any; for by Greeks here are meant, not Jews born in Greece, speaking the Greek tongue, and using the Greek Bible, for these were called Hellenists, and not Greeks, but Heathens.
These converts laid the foundation of a Gospel church state in this place; for that there was a church here, is certain from ( Acts 14:21-23 ) In the first century, Sosipater is said to be bishop, or pastor of this church, and also Tertius, who are both reckoned among the seventy disciples of Christ; ( See Gill on Luke 10:1 ). In the third century, Celsus was bishop of this church; and in the same century, several synods were held here, about the error of Novatus; and in the same century, Nicomes bishop of this place, assisted at the council at Antioch, which condemned the heresy of Samosatenus : in the fourth century there was a church in this place, and Amphilochius was bishop of it, of whom Jerom makes mention; and who read to him a book, concerning the deity and worship of the holy Spirit: in the fifth century, it was the metropolitan church of Lycaonia, and Valerianus and Onesiphorus presided over it: in the sixth century, a bishop of this church was present at the fifth Roman council under Symmachus: in the seventh century, it bore the character of metropolitan, and a bishop of it assisted at the sixth council at Constantinople, whose name was Paul: in the eighth century, Leo was bishop of it, who was present at the synod of Nice ; and after this we hear no more of it, the place falling into the hands of the Turks, who are now possessed of it: here, according to the Roman martyrology, Tryphena and Tryphosa, mentioned in ( Romans 16:12 ) heard the Apostle Paul preach; and here the famous virgin and martyr, Thecla, was converted.
And certain men came down from Judea and taught the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved."
And certain men which came down from Judea To Antioch; they were not sent by the apostles, they came down of themselves; who they were, is not certain; that they were judaizing Christians, and teachers among them, is plain from the following account: according to Epiphanius they were Cerinthus, and some of his followers: these taught the brethren ; the Gentile converts at Antioch, who are styled brethren, though they were Gentiles, because they were regenerated by the grace of God, and were of the same faith with the believing Jews, and in the same church state with them at Antioch: and said, except ye be circumcised after the manner of Moses ; or custom of Moses, which had been used from the time of Abraham, and was revived and reinforced by Moses; wherefore the Syriac version renders it, the law of Moses; ( See Gill on John 7:19 ) ye cannot be saved ; these men were not only for retaining circumcision, which was now abolished, but they made it necessary to salvation; which was carrying the matter further than even the unbelieving Jews themselves did, at least some of them: for though indeed it is a notion with them, that no circumcised persons go to hell, but are all saved; and some of them say, that God rejects uncircumcised persons, and brings them down to hell ; yet others of them speak of the godly among the nations of the world, and of the proselytes of the gate, who keep the seven precepts of Noah, as persons that shall be saved; so Ananias the Jew, preceptor to King Izates, when he signified his great desire to be circumcised, in order to put him off of it, told him, that if he was determined to follow the customs of the Jews, he might worship God without circumcision, which was more peculiar to the Jews than to be circumcised .
Then he came to Derbe and Lystra. And behold, a certain disciple was there, named Timothy, the son of a certain Jewish woman who believed, but his father was Greek.
Then came he to Derbe and Lystra Which were cities of Lycaonia, ( Acts 14:6 ) after Paul had gone through Syria and Cilicia; in the last of these places, he had been stoned, and yet goes thither again; none of these things moved him from the preaching of the Gospel, and from the care of the churches, such zeal, courage, and intrepidity was he possessed of: and behold a certain disciple was there : a converted person, a believer in Christ, one that had learned to know and deny himself, and understood the way of salvation by Christ, and was a follower of him; whether the apostle was an instrument of his conversion, when he was before in these parts, is not certain, though probable, since he often calls him his son; nor is it so evident whether he was at Derbe or at Lystra, though the latter seems most likely, since a report was given of him by the brethren there, and at Iconium, when no mention is made of Derbe, in the following verse: named Timotheus ; or Timothy, the same person to whom afterwards the apostle wrote two epistles: it is a name much used among the Greeks, and his father was a Greek; one of this name, who was an historian among the Greeks, is frequently mentioned by Laertius ; and there was another of this name, the son of Conon, an Athenian general ; and another that was a captain or general of Antiochus, ``Afterward he passed over to the children of Ammon, where he found a mighty power, and much people, with Timotheus their captain.
'' (1 Maccabees 5:6) ``Now Timotheus, whom the Jews had overcome before, when he had gathered a great multitude of foreign forces, and horses out of Asia not a few, came as though he would take Jewry by force of arms.'' (2 Maccabees 10:24) the name signifies one that honoured God, or was honoured by God; both were true in this disciple of Christ: the son of a certain woman which was a Jewess, and believed ; his mother was a Jewish woman, but a believer in Christ, her name was Eunice, ( 2Timothy 1:5 ) but his father was a Greek ; a Gentile, an uncircumcised one, and so he seems to have remained, by his sons not being circumcised.
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
Now when they had passed through Amphipolls A city of Macedonia, where it is placed by Pliny ; according to Ptolomy {r}, it was in that part of Macedonia, which is called Edonis, and was near Philippi, and lay in the way from thence to Thessalonica; Harpocratian says, it was a city of Thrace, formerly called the Nine Ways; it was upon the borders of Thrace, and had its name Amphipolis from the river Strymon running on both sides of it, making it a peninsula; it was also called Crademna, and Anadraemum; it is now in the hands of the Turks, and by them called Empoli; this city was originally built by Cimon the Athenian, into which he sent ten thousand Athenians for a colony, as the writer of his life reports .
The apostle only passed through this place; it does not appear that he at all preached in it, or at any other time, nor do we read of it in ecclesiastical history, nor of the following place: and Apollonia ; this is also placed by Pliny in Macedonia, and is said by him to have been formerly a colony of the Corinthians, and about seven miles from the sea; and by Ptolomy , in that part of Macedonia called Mygdonia, and with him its name is Apollonia of Mygdonia; it was situated by the river Echedorus, and was famous for Augustus Caesar's learning Greek here, and is now called Ceres: there was another of this name in the region of Pentapolis, and was one of the five cities in it; and another in Palestine mentioned by Pliny , along with Caesarea; and by Josephus , with Joppa, Jamnia, Azotus… but this was near Thessalonica; it is said to be about twenty miles from it: here also the apostle did not stay to preach the Gospel, nor is there any mention made of it elsewhere in the Acts of the Apostles, and yet Marcus, sister's son to Barnabas, is said to be bishop of Apollonia; ( See Gill on Luke 10:1 ), but whether the same place with this, or whether fact, is not certain; they came to Thessalonica ; a free city of Macedonia ; it was formerly called Halis , and sometimes Therme; it had its name of Thessalonica from the victory which Philip king of Macedon obtained over the Thessalians; and not from his daughter Thessalonica, the wife of Cassander, who also had her name from the same victory: in this place a sedition being raised, and some magistrates killed, Theodosius the Roman emperor suffered seven thousand men to be slain; and when he came to Milain, Ambrose bishop of that place having heard of it, would not suffer him to enter into the church and receive the Lord's supper, until he repented of his sin, and made public confession of it .
Thessalonica has been since the head of a new kingdom erected by Boniface marquis of Montferrat; it was for some time in the hands of the Venetians, but was taken from them by Amurath emperor of the Turks . The Italians call it now Saloniki; it has been since inhabited by Christians, Turks, and Jews, and chiefly by the latter, their number, according to their own account, is fourteen thousand, and their synagogues fourscore. There always were many Jews in this place, and so there were when the apostle was here, for it follows; where was a synagogue of the Jews ; it seems as if there was none, neither in Philippi, nor in Amphipolis, nor in Apollonia: why these two last places should be passed through by the apostle, without making any stay at them, cannot be said; it is very likely he had, as in some other instances before, some particular directions from the Spirit of God, there being none of the chosen vessels of salvation to be called there, at least, at this time, when there were many at Thessalonica.
After these things Paul departed from Athens and went to Corinth.
After these things The Arabic version renders it, after these words, or discourses; after the apostle's disputation with the philosophers, and his sermon in the Areopagus, the effects of which are before related: Paul departed from Athens, and came to Corinth ; the metropolis of Achaia, or Peloponnesus. The city was formerly called Ephyra, from Ephyra , the daughter of Oceanus, and had its name of Corinth from Corinthus, the son of Maratho, who repaired it when destroyed; or, as others say, from Corinthus the son of Pelops, others of Orestes, and others of Jupiter: though more probably it was so called from the multitudes of whores in this place, as if it was ( korai enya ) , corai entha, here are girls, or whores; for in the temple of Venus there were no less than a thousand whores provided, to be prostituted to all comers thither; ( See Gill on 2Corinthians 12:21 ).
It was situated between two great seas, the Aegean and Ionean; hence Horace calls it Bimaris: it had a very strong tower, built on a high mount, called Acrocorinthus, from whence these two seas might be seen, and where was the fountain Pirene, sacred to the Muses: the city was about sixty furlongs, or seven miles and a half, from the shore : it was a city that abounded in riches and luxury. Florus
And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples
And it came to pass that while Apollos was at Corinth Whither he came after the Apostle Paul, and where he watered what the apostle had planted, and where he became very famous and eminent; insomuch that he was set up, though not with his will, at the head of a party, in opposition to the chief of the apostles, Peter and Paul; see ( 1Corinthians 1:12 ) ( 3:4-6 ) ( 4:6 ) . Paul having passed through the upper coasts ; that is, of Phrygia, Galatia, Pontus, Bithynia, Lydia, Lycaonia, and Paphlagonia; came to Ephesus ; into Ionia, of which Ephesus was the chief city, and lay near the sea; wherefore the other countries are called the upper coasts; hither he came, according to his promise in ( Acts 28:21 ) And finding certain disciples ; such as believed in Christ, made a profession of him, and had been baptized in his name, for such were commonly called disciples: these do not seem to be persons, who were either converted by Paul, when he was at Ephesus before, or by Apollos, who had been there since, and was gone; but rather some who came hither from other parts, since the apostle was at this place; though indeed his stay at Ephesus before was so short, that they might be here, and he not hear of them, or meet with them.
After the uproar had ceased, Paul called the disciples to himself, embraced them, and departed to go to Macedonia.
And after the uproar was ceased Which Demetrius, and the craftsmen, had raised at Ephesus, and which was put an end to by the speech of the town clerk, or register keeper of the theatre: Paul called unto him the disciples ; the members of the church at Ephesus, whom he convened, either at his own lodgings, or at their usual place of meeting: and embraced them ; or saluted them; that is, with a kiss, which was sometimes done at parting, as well as at meeting; see ( Acts 20:37 ) and so the Syriac version renders it, and kissed them, and so took his leave of them, and bid them farewell; the Alexandrian copy, and some other copies, and the Syriac and Vulgate Latin versions before this clause insert, and exhorted, or comforted them; that is, exhorted them to continue steadfast in the faith, and hold fast the profession of it without wavering, and comforted them under all their tribulations, and in a view of what afflictions and persecutions they must expect to endure for the sake of Christ, with the exceeding great and precious promises of the Gospel: and departed to go into Macedonia ; to visit the churches at Philippi, Thessalonica, and Berea, and to establish them in the faith of the Gospel: he did not choose to leave Ephesus till the tumult was over, partly on his own account, that he might not bring upon himself an imputation of fear and cowardice; and partly on the account of the church at Ephesus, that he might not leave them in distress, and add to it; but now it was over, he judged it proper to take his leave of them, and visit other churches, the care of which equally lay upon him.
Now it came to pass, that when we had departed from them and set sail, running a straight course we came to Cos, the following day to Rhodes, and from there to Patara.
And it came to pass, that after we had gotten from them , c.] Which was with great difficulty, with many tears, and much wringing of hands: the word signifies that they were plucked from them; they clung about them, as husband and wife, and parents and children do; so strong were their affections; and their parting was like the parting of such near relations, or like the plucking of the flesh from the bones, or the drawing and separating one member from another; such is the cement of true Christian love: and had launched ; the vessel into the sea, from the port at Miletus: we came with a straight course unto Coos ; an island in the Aegean sea.
Pomponius Mela calls it Cos in Carlo; and so Pausanias reckons it a city of the Carians and Lycians, mentioning it along with Rhodes. It was famous for being the birth place of Apelles the painter, and Hippocrates the physician. Pliny places it in Caria, and calls it most noble, and says that it was fifteen miles distant from Halicarnassus, was a hundred miles in circumference, as many think, and was called Merope: and who elsewhere observes , that it is reported that the silk worms are bred in this island, and that a sort of raiment called bombycine was first made here by Pamphila, the daughter of Latoius.
And so Solinus from Varro, testifies, that this island first gave a fine sort of clothing for the ornament of women: hence because silks or bombycines, from the silk worms, were first wove here by women, some think the island had its name, for ( hwqm ) , which signifies something spun, in ( 1Kings 10:28 ) ( 2Chronicles 1:16 ) it is by us translated linen yarn; but the Vulgate Latin version renders it, from Coa. This island was taken by Hercules, and Eurypylus, the king of it, was slain by him . It is now in the hands of the Turks, by whom it is called Stancora; but by others Lango. When, and by whom the Gospel was first preached here, is not certain; it does not appear that the Apostle Paul stayed to preach it now: however, in the beginning of the fourth century there was a church here, and a bishop of it was present at the council of Nice; and in the fifth century, a bishop of the church here assisted in the council of Chalcedon; and in the sixth century, a bishop of the same place was in the fifth synod at Constantinople .
Hither Paul and his company came with a good wind, a prosperous gale, and nothing to hinder them; which perhaps is rather meant than a straight or direct line, in which they ran from Miletus to this place: and the day following unto Rhodes , this is an island in Lycia, according to Mela , and had in it these three cities, Lindos, Camitos, and Jalysos: it is said of it , that the heavens are never so cloudy, but the sun is seen here in one part of the day, or another. R. Benjamin makes this to be three days' sail from Samos; and says, he found four hundred Jews in it, and almost three hundred at Samos.
It is asserted by several writers , that this island was once covered with the sea, and in process of time appeared out of it, and became dry land. The account which Pliny gives of it is, that ``it is most beautiful and free, and was in circumference a hundred and thirty miles; or, if Isidorus is rather to be credited, a hundred and three: the cities in it were Lindus, Camirus, Jalysus, now Rhodes: it is distant from Alexandria in Egypt five hundred seventy eight miles, as Isidorus reports; but according to Eratosthenes, four hundred sixty nine; and according to Mutianus, five hundred; and from Cyprus it was a hundred and sixty six;'' a place after mentioned, which the apostle left on the left hand, having sailed from Petara to Phoenicia.
The same writer proceeds and adds, ``it was before called Ophiusa, Astria, Aethrea, Trinacria, Cotymbia, Paeessa, Atabyria, from the king of it, afterwards Macria and Oloessa.'' Jerom says of it, that ``it is the most noble of the islands Cyclades, and the first from the east, formerly called Ophiussa; in which was a city of the same name, famous for the brazen colossus, which was seventy cubits high: it was distant from the port of Asia twenty miles.'' This statue, called the colossus of the sun, was one of the seven wonders of the world, according to Pliny , and was made by Chares, a disciple of Lysippus, at the expense of King Demetrius: it was twelve years in making, and cost three hundred talents: it was seventy cubits high (as Jerom before says): it fell by an earthquake, after it had stood fifty or sixty years (some say 1360); and as it lay along it was a miracle, few men with their arms stretched out could embrace the thumb, and the fingers were bigger than most statues: and from this statue the Rhodians have been sometimes called Colossians; and some have fancied, that these are the persons the Apostle Paul wrote his epistle to under that name.
This island, and the city in it, were called Rhodes, as some think, from roses, with which it might abound, or because of the beautifulness of the place; and others, that it had its name from ( dwry ) Jarod, which, in the Chaldee and Syriac languages, signifies a serpent; and so it was called Ophiusa from the multitude of serpents in it ; though others say it took its name from Rhodia, a fair and beautiful maid beloved by Apollo. This island, in the seventh century, about the year 653, was taken by Mauvia, king of the Saracens, who sold the colossus, which lay on the ground ever since the earthquake, to a merchant, who is said to load nine hundred camels with the brass of it: it afterwards came into the hands of the Christians, and in the year 1522 was taken by Solyman the Turk, after a siege of six months, being betrayed by Andreas Meralius, a Portuguese knight .
When the Gospel was first preached here, and a church state formed, cannot be said; but in the beginning of the fourth century there was a bishop of this place in the council of Nice; and in the fifth century there was a church here, and it was a metropolitan; and in the sixth century a bishop of this place was in the fifth Roman synod under Symmachus; and in the seventh century a bishop of Rhodes assisted in the sixth council at Constantinople; and in the same century it was taken by the Saracenes, as before observed, when the church here was the metropolitan of the Cyclades: and yet in the eighth century, Leo, bishop of this place, was in the Nicene synod; and even though in the ninth century it was grievously harassed by the Saracens, yet its church state was not quite destroyed .
And from thence to Patara ; Beza's ancient copy adds, and Myra: see ( Acts 27:5 ) a city of Lycia: hence it is called by Herodotus , and Pliny , Patara of Lycia, and mentioned with Rhodes: it was famous for the temple of Apollo, which was in it, in which answers were given six months in the year, and were on equal credit with the oracle at Delphos ; the Arabic version here calls it Sparta. According to Pliny it was first called Sataros. Some say it had its name Patara from Paturus, the son of Apollo; Ptolomy Philadelphus, king of Egypt, having enlarged it, called it after his sister's name, Arsinoe.
How long the apostle stayed in this place is not known, nor whether he preached here, nor if he did, what success he had: in the second century, the statues of Jupiter and Apollo were in this, place: in the fourth century, there was a church here, and a bishop of it: and in the sixth century, a bishop of the church at Patara was in the fifth synod at Rome and Constantinople: and in the eighth century, Anastasius, bishop of this place, was in the Nicene synod .
"Brethren and fathers, hear my defense before you now."
Men, brethren, and fathers A common form of address used by the Jews; see ( Acts 7:2 ) but that the apostle should introduce his speech to these people in this manner, after they had treated him so inhumanly, as to drag him out of the temple, and beat him so unmercifully, is remarkable, and worthy of observation, when they scarcely deserved the name of men; and yet he not only gives them this, but calls them brethren, they being his countrymen and kinsmen according to the flesh; and fathers, there being some among them, who might be men in years, and even members of the sanhedrim, and elders of the people, that were now got among the crowd: this shows how ready the apostle was to put up with affronts, and to forgive injuries done him: hear ye my defence, which I make now unto you ; in opposition to the charges brought against him, of speaking ill of the people of the Jews, the law of Moses, and of the temple, and in order to clear himself of these imputations, and vindicate his character and conduct.
Then Paul, looking earnestly at the council, said, "Men and brethren, I have lived in all good conscience before God until this day."
And Paul earnestly beholding the council Fastening his eyes upon them, looking wistly and intently at them, and thereby discovering a modest cheerfulness, and a becoming boldness, confidence, and intrepidity, as being not conscious of any guilt, and well assured of the goodness of his cause: said, men and brethren ; see ( Acts 22:1 ) . I have lived in all good conscience before God until this day ; not only from the time of his conversion, but throughout the whole of his life; for though, strictly speaking, there is no good conscience but what is awakened by the Spirit of God, and is unprincipled by his grace, and is purged from sin by the blood of Christ; in which sense he could only have a good conscience, since he believed in Christ; yet whereas in his state of unregeneracy, and even while he was a blasphemer, and persecutor, he did not act contrary to the dictates of his conscience, but according to them, in which his view was to the glory of God, and the honour of his law; he therefore says he lived before God, or unto God, in all good conscience, though an erroneous and mistaken one; he thought he ought to do what he did; and what he did, he did with a zeal for God though it was not according to knowledge: besides, the apostle has here respect to his outward moral conversation, which, before and after conversion, was very strict, and even blameless, at least unblemished before men; nobody could charge him with any notorious crime, though he did not live without sin in the sight of the omniscient God.
Now after five days Ananias the high priest came down with the elders and a certain orator named Tertullus. These gave evidence to the governor against Paul.
And after five days Ananias the high priest descended with the elders From Jerusalem to Caesarea: these five days are to be reckoned not from the seizing of Paul in the temple, but from his coming to Caesarea; the Alexandrian copy reads, after some days, leaving it undetermined how many: the high priest, with the elders, the members of the sanhedrim, with some of them, as the same copy and the Vulgate Latin version read, came down hither; not merely as accusers, by the order of the chief captain, but willingly, and of their own accord, to vindicate themselves and their people, lest they should fall under the displeasure of the Roman governor, for encouraging tumults and riots: the high priest must be conscious to himself that he had acted in an illegal manner, in ordering Paul to be smitten on the mouth, in the midst of the council, in the presence of the chief captain; and if it had not been for the soldiers, Paul had been pulled to pieces in the council: and the elders knew what a hand they had in the conspiracy against his life; and they were sensible that this plot was discovered, and Paul was secretly conveyed away; and what the captain had wrote to the governor, they could not tell, and therefore made the more haste down to him, to set themselves right, and get Paul condemned: and with a certain orator named Tertullus : this man, by his name, seems to have been a Roman; and because he might know the Roman, or the Greek language, or both, which the Jews did not so well understand, and was very well acquainted with all the forms in the Roman courts of judicature, as well as was an eloquent orator; therefore they pitched upon him, and took him down with them to open and plead their cause.
The name Tertullus is a diminutive from Tertius, as Marullus from Marius, Lucullus from Lucius, and Catullus from Catius. The father of the wife of Titus, before he was emperor, was of this name ; and some say her name was Tertulla; and the grandmother of Vespasian, by his father's side, was of this name, under whom he was brought up . This man's title, in the Greek text, is ( rhtwr ) , Rhetor, a rhetorician; but though with the Latins an orator and a rhetorician are distinguished, an orator being one that pleads causes in courts, and a rhetorician a professor of rhetoric; yet, with the Greeks, the Rhetor is an orator; so Demosthenes was called; and so Cicero calls himself .
Who informed the governor against Paul ; brought in a bill of information against him, setting forth his crimes, and declaring themselves his accusers; they appeared in open court against him, and accused him; for this is not to be restrained to Tertullus, but is said of the high priest, and elders with him; for, the word is in the plural number, though the Syriac version reads in the singular, and seems to refer it to the high priest.
Now when Festus had come to the province, after three days he went up from Caesarea to Jerusalem.
Now when Festus was come into the province Of Judea, which was a Roman province, over which he was made governor by Nero, the Roman emperor, in the room of Felix; he now being landed in some part of the province, namely, at Caesarea, and so might be said to have entered upon the government of it, as the phrase will bear to be rendered; after three days he ascended from Caesarea to Jerusalem ; he very likely came by sea from Italy to Judea, and landed at Caesarea; for though Joppa was the nearest port to Jerusalem, yet Caesarea was the safest, and most commodious port, being made so by Herod; ( See Gill on Acts 18:22 ), and besides, it seems to have been very much the residence of the kings and governors of Judea, ( Acts 12:19 ) ( 23:23,33 ) here Festus stayed three days after his landing, to rest himself after the fatigue of the voyage, and then went up to Jerusalem, the metropolis of the province of Judea.
Then Agrippa said to Paul, "You are permitted to speak for yourself." So Paul stretched out his hand and answered for himself:
Then Agrippa said unto Paul After Festus had made the above speech to him, and to all present, and had introduced the affair of Paul, who now stood before them: thou art permitted to speak for thyself ; which a prisoner might not do, until he had leave; and this leave was granted by Festus the Roman governor, who was properly the judge, and not Agrippa, though the permission might be by both; and so the Arabic and Ethiopic versions read, we have ordered, or permitted thee… Then Paul stretched forth the hand ; as orators used to do, when they were about to speak; or else to require silence; or it may be to show the freedom of his mind, and how ready he was to embrace the opportunity of pleading his own cause; being conscious to himself of his innocence, and relying on the ingenuity and integrity of his judge; and especially of the king, before whom he stood: and answered for himself ; or made an apology, or spoke in vindication of himself, in order to remove the charges brought against him.
And when it was decided that we should sail to Italy, they delivered Paul and some other prisoners to one named Julius, a centurion of the Augustan Regiment.
And when it was determined that we should sail into Italy , c.] The chief city of which was Rome, the metropolis of the empire, where Caesar had his palace, to whom the apostle had appealed; and his voyage thither was determined by Festus, with the advice of Agrippa and his council, pursuant to the apostle's appeal, and which was founded on the will of God; all which concurred in this affair: it was the decree and will of God that the apostle should go to Rome, which was made known to him; and it was his resolution upon that, to go thither, wherefore he appealed to Caesar; and it was the determination of the Roman governor, not only as to his going there, but as to the time of it, which was now fixed: the Vulgate Latin, Syriac, and Arabic versions, read he, instead of we; and the Ethiopic version reads expressly Paul; but the Greek copies read we: by whom are meant the apostle, and his companions; as Luke the writer of this history, and Aristarchus the Macedonian mentioned in the next verse, and Trophimus the Ephesian, who was afterwards left at Miletus sick, ( 2Timothy 4:20 ) and who else cannot be said; these were to sail with him to Italy, not as prisoners, but as companions: this resolution being taken, they delivered Paul and certain other prisoners ; who very likely had also appealed to Caesar, or at least the governor thought fit to send them to Rome, to have their cases heard and determined there; and these by the order of Festus were delivered by the centurions, or jailers, in whose custody they had been, unto one called Julius ; in the Alexandrian copy of the third verse, he is called Julianus; he was either one of the Julian family, or rather was one that had been made free by some of that family, and so took the name: a centurion of Augustus' band ; of a Roman band of soldiers, which belonged to that legion which was called Augusta; for it seems there was a legion that bore that name, as Lipsius observes, and it may be from Augustus Caesar.
Now when they had escaped, they then found out that the island was called Malta.
And when they were escaped From the danger they were exposed to by shipwreck, and were got safe to land; this is omitted in the Syriac version: then they knew that the island was called Melita ; an island toward the African shore, where it is placed both by Pliny , and Ptolomy {h}; in which, the latter says, was the city Melita: it lies between Sicily and Tripolis of Barbary, and is now called Malta: it was famous for the knights of Rhodes, which are now called the knights of Malta: it has its name from ( jlm ) , to escape, it being formerly a refuge to the Phoenicians, especially in stormy weather, in their long voyage from Tyre to Gades; and was indeed a place of escape to the Apostle Paul, and those that were with him.
And perhaps it might be so called from its being a refuge for pirates; for Cicero says, here pirates used to winter almost every year, and yet did not spoil the temple of Juno, as Verres did: though some say it was so called from the great abundance of honey found in it; for it was a very pleasant and fruitful island, bringing forth great plenty of wheat, rye, flax, cummin, cotton, figs, wine, roses, thyme, lavender, and many other sweet and delightful herbs, from whence bees did gather great plenty of honey. It was, according to Pliny, distant from Camerina eighty four miles, and from Lilybaeum a hundred and thirteen; and it is said to be distant from the promontory of Sicily an hundred miles, though others say sixty; and that it was so far from Syracuse, which is the next place the apostle came to in this voyage, was from Africa an hundred and ninety miles.
On the east side, a little from the chief city of it, now called Malta, was a famous temple of Juno, spoiled by Verres, as before observed; and on the south side another of Hercules, the ruins of both which are yet to be seen. The compass of the island is about sixty miles, the length twenty, and the breadth twelve, and has in it five ports, and about sixty villages.
Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God
Paul, a servant of Jesus Christ The name of the author of this epistle is Paul, who formerly was called Saul. Some think his name was changed upon his own conversion; others, upon the conversion of the Roman deputy Sergius Paulus, ( Acts 13:7,9 ) ; others, that he was so called from the littleness of his stature; but rather it should seem that he had two names, which was usual with the Jews; one by which they went among the Gentiles, and another by they were called in their own land; ( See Gill on Acts 13:9 ). A servant of Jesus Christ; not a servant of sin, nor of Satan, nor of man, nor of Moses and his law, nor of the traditions of the elders, but of Jesus Christ; and not by creation only, but by redemption, and by powerful efficacious grace in conversion; which is no ways contrary to true liberty; nor a disgraceful, but a most honourable character; and which chiefly regards him as a minister of the Gospel: called to be an apostle : an apostle was one that was immediately sent by Christ, and had his authority and doctrine directly from him, and had a power of working miracles from him, in confirmation of the truth of his mission, authority, and doctrine; all which were to be found in the author of this epistle, who did not thrust himself into this office, or take this honour to himself, of which he always judged himself unworthy, but was called to it according to the will, and by the grace of God: separated unto the Gospel of God .
This may regard either God's eternal purpose concerning him, his preordination of him from eternity to be a preacher of the Gospel, to which he was separated from his mother's womb, ( Galatians 1:15 ) ; or the separation of him to that work made by the order of the Spirit of God, ( Acts 13:2 ) . The phrase used is either in allusion to the priests and Levites, who were separated from their brethren the children of Israel, to their sacred employments; or rather to the apostle's having been ( vwrp ) , a Pharisee, which signifies one separated, as he was now; only with this difference, before he was separated to the law, but now to the Gospel, to preach and defend it, which he did with all faithfulness and integrity; the excellency of which Gospel is signified by its being called the Gospel of God: he is the author of it; his grace is the subject of it; and he it is who commits it to men, qualifies them for the preaching of it, and succeeds them in it.
Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice the same things.
Therefore thou art inexcusable, O man Some think, from the connection of these words with the preceding chapter, that the Gentiles are here meant; and particularly those among them who seemed to be virtuous, and took upon them to be the reprovers of others, and yet did the same things themselves, as Socrates, Cato, Seneca, and others; and therefore must be inexcusable, because they knew better, and would be thought to have been so; wherefore such could never be justified before God by their works, but might be justly condemned by him, nor shall they escape his righteous judgment. Others think the Jews are meant, who despised and condemned the Gentiles, and thought themselves to be righteous persons, and justified in the sight of God; and who, though they were secretly guilty of many abominable iniquities, yet were very severe upon the sins of others, and therefore inexcusable: others think that magistrates are designed, whether among Jews or Gentiles, who reprove and punish sin in others, and therefore must be supposed to know the law, and the nature of sin, and so are inexcusable and self-condemned when they do the same things; wherefore though they may pass with impunity among men, they shall not escape the judgment of God.
Rather the words respect every man, of whatsoever nation, office, or place; and may be particularly applied to hypocrites, and seem designed to correct censoriousness, and hasty judging, and to throw confusion on such who value themselves on being the censurers and reprovers of others: whosoever thou art that judgest ; whether a Jew or a Gentile, a public magistrate or a private person: for wherein thou judgest another ; that is, in what case or instance; the Complutensian edition and the Arabic version read, in or with what judgment thou judgest another; ( See Gill on Matthew 7:2 ); thou condemnest thyself ; by judging them: for thou that judgest dost the same things ; art guilty of the same thing condemned in others, and therefore must be self-condemned.
What advantage then has the Jew, or what is the profit of circumcision?
Much every way The circumcised Jew has greatly the advantage of the uncircumcised Gentile, ( Mynp lkm ) , in all respects, ( du lk le ) , on every side, as the Rabbins speak; phrases to which this in the text answers: chiefly ; more especially, particularly, and in the first place; because that unto them were committed the oracles of God ; by which are meant the law of Moses, and the writings of the prophets, the institutions of the ceremonial law, and the prophecies of the Messiah and the Gospel church state; and in a word, all the books of the Old Testament, and whatsoever is contained in them; which are called so, because they are of divine inspiration, contain the mind and will of God, and are infallible and authoritative: and it was the privilege and profit of the Jews that they were intrusted with them, when other nations were not, and so had the advantage of them; they had them for their own use; for hereby they had a more clear and distinct knowledge of God than the Gentiles could have by the light of nature; and besides, became acquainted with the doctrines of a trinity of persons in the Godhead, of the sonship and deity of the Messiah, of the sacrifice, satisfaction, and righteousness of the Redeemer, and of salvation by him; and also with the manner of worshipping of God according to his will; all which the Gentiles were ignorant of.
Moreover, they had the honour of being the keepers of these sacred books, these divine oracles, and of transmitting them to posterity, for the use of others.
What then shall we say that Abraham our father has found according to the flesh?
What shall we say then The apostle having proved that there is no justification by the works of the law; to make this appear more clear and evident to the Jews, he instances in the greatest person of their nation, and for whom they had the greatest value and esteem, Abraham, our father ; who was not a righteous and good man, but the head of the Jewish nation; and, as the Syriac version here styles him, ( athbad avyr ) , the head, or chief of the fathers; and so the Alexandrian copy, our forefather: and was the first of the circumcision, and is described here by his relation to the Jews, our father; that is, as pertaining to the flesh ; or according to carnal descent, or natural generation and relation; for in a spiritual sense, or with respect to faith and grace, he was the father of others, even of all that believe, whether Jews or Gentiles: now the question put concerning him is, what he, as pertaining to the flesh, hath found? for the phrase, as pertaining to the flesh, may be connected with the word found ; and to find anything is by seeking to obtain, and enjoy it: and the sense of the whole is, did he find out the way of life, righteousness, and salvation by the mere hint of carnal reason? and did he obtain these things by his own strength? or were these acquired by his circumcision in the flesh, or by any other fleshly privilege he enjoyed? or was he justified before God by any services and performances of his, of whatsoever kind? There is indeed no express answer returned; but it is evident from what follows, that the meaning of the apostle is, that it should be understood in the negative.
Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,
Therefore being justified by faith Not that faith is at the first of our justification; for that is a sentence which passed in the mind of God from all eternity, and which passed on Christ, and on all the elect considered in him, when he rose from the dead; see ( Romans 4:25 ) ; nor is it the chief, or has it the chief place in justification; it is not the efficient cause of it, it is God that justifies, and not faith; it is not the moving cause of it, that is the free grace of God; it is not the matter of it, that is the righteousness of Christ: we are not justified by faith, either as God's work in us, for, as such, it is a part of sanctification; nor as our work or act, as exercised by us, for then we should be justified by works, by something of our own, and have whereof to glory; but we are justified by faith objectively and relatively, as that relates to the object Christ, and his righteousness; or as it is a means of our knowledge, and perception of our justification by Christ's righteousness, and of our enjoying the comfort of it; and so we come to have peace with God through our Lord Jesus Christ .
The apostle having set the doctrine of justification in a clear light, and fully proved that it is not by the works of men, but by the righteousness of God; and having mentioned the several causes of it, proceeds to consider its effects, among which, peace with God stands in the first place; and is so called, to distinguish it from peace with men, which persons, though justified by faith in Christ's righteousness, may not have; but are sure, having a sense of this, to find peace with God, even with him against whom they have sinned, whose law they have transgressed, and whose justice they have affronted; reconciliation for sin being made, and a justifying righteousness brought in, and this imputed and applied to them, they have that peace of God, that tranquillity and serenity of mind, the same with peace with God here, which passes all understanding, ( Philippians 4:7 ) ; and is better experienced than expressed: and this is all through our Lord Jesus Christ; it springs from his atoning sacrifice, and precious blood, by which he has made peace; and is communicated through the imputation of his righteousness, and the application of his blood; and is only felt and enjoyed in a way of believing, by looking to him as the Lord our righteousness.
What shall we say then? Shall we continue in sin that grace may abound?
What shall we say then ? c.] The apostle here obviates an objection he saw would be made against the doctrine he had advanced, concerning the aboundings of the grace of God in such persons and places, where sin had abounded; which if true, might some persons say, then it will be most fit and proper to continue in a sinful course of life, to give up ourselves to all manner of iniquity, since this is the way to make the grace of God abound yet more and more: now says the apostle, what shall we say to this? how shall we answer such an objection? shall we join with the objectors, and say as they do? and shall we continue in sin that grace may abound ? that is, shall we persist in a vicious way of living with this view, that the grace of God may be magnified hereby? is it right to commit sin on such an account? or is this a fair inference, a just consequence, drawn from the doctrine of grace? To be sure it was not, the objection is without any ground and foundation; sin is not per se, the cause of the glorifying God's grace, but per accidens: sin of itself is the cause of wrath, and not of grace; but God has been pleased to take an occasion of magnifying his grace, in the forgiveness of sin: for it is not by the commission of sin, but by the pardon of it, that the grace of God is glorified, or made to abound.
Moreover, grace in conversion is glorified by putting a stop to the reign of sin, and not by increasing its power, which would be done by continuing in it; grace teaches men not to live in sin, but to abstain from it; add to this, that it is owing to the want of grace, and not to the aboundings of it, that men at any time abuse, or make an ill use of the doctrines of grace; wherefore the apostle's answer is,
Or do you not know, brethren (for I speak to those who know the law), that the law has dominion over a man as long as he lives?
Know ye not, brethren The apostle having asserted, ( Romans 6:14 ) , that the believing Romans were not under the law; which he knew would be displeasing to many, and excepted to by them, especially the Jews that were among them, who though they believed in Christ, yet were zealous of the law, takes it up again, and explains and defends it. That they were the Jewish converts at Rome he here particularly addresses, appears partly from his calling them brethren, for they were so according to the flesh, as well as in a spiritual relation, and this he rather mentions to soften their resentments, and conciliate their minds to him; and partly from the words included in a parenthesis, for I speak to them that know the law ; not the law of nature, but the law of Moses, as the Jews did, being trained up in the knowledge of it; to these he appeals, saying, know ye not, for the truth of a principle or maxim he afterwards improves, which they could not be ignorant of, how that the law hath dominion over a man as long as he , or it, liveth ; for the word liveth may refer either to man or to the law.
The law may be said to live, when it is in full force, and to be dead, when it is abrogated and disannulled; now whilst it lives, or is in force, it has dominion over a man; it can require and command obedience of him, and in case of disobedience can condemn him, and inflict punishment on him: and this power it has also as long as the man lives who is under it, but when he is dead it has no more dominion over him; then the servant is free from his master, ( Job 3:19 ) ; that is, from the law of his master; and children are free from the law of their parents, the wife from the law of her husband, and subjects from the law of their prince.
This is so clear a point that none can doubt of it. The Jews have a saying , that ``when a man is dead, he becomes ( twumh Nmw hrwt Nm yvpx ) , free from the law, and from the commands.''
There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit.
There is therefore now, no condemnation The apostle having discoursed largely in the preceding chapter, concerning the struggle and combat believers feel within themselves, and opened the true causes and reasons of the saints' grievances and complaints, and what gives them the greatest uneasiness in this life, proceeds in this to take notice of the solid ground and foundation they have of spiritual peace and joy; which arise from their justification and adoption, the purposes and decrees of God, and particularly the everlasting and unchangeable love of God in Christ, the source, spring, and security, of all the blessings of grace.
The chapter begins with a most comfortable account of the safety of believers in Christ; the apostle does not say there is nothing condemnable in them, for sin is in them and is condemnable, and condemned by them; and is hurtful to their spiritual joy and comfort, though it cannot bring them into condemnation, because of their being in Christ Jesus: he says there is ( ouden katakrima ) , not one condemnation to them, or one sentence of condemnation against them; which must be understood not of illegal ones, for they are liable to many condemnations from their hearts, from the world and the devil; but of legal, justifiable ones, and there are none such, neither from God the Father, for he justifies; nor from the Son, for by his righteousness they are justified; nor from the Holy Spirit, who bears witness to their spirits, that they are in a state of justification: there is not one condemnation lies against them, with respect to their numerous sins, original and actual, though every sin deserves one; not one from the law of God, of which sin is a transgression, for though that is a condemning law, yet it is only so to them that are under it; not to them that are Christ's, whom he has redeemed from it: moreover, the apostle says, that there is no condemnation now to the saints; which now must not be considered, as if it supposes that there was formerly condemnation to them; it is true indeed they were under a sentence of condemnation, as considered in Adam, and under a covenant of works with him, and in their own apprehensions when convicted; but as considered in Christ, as the elect of God always were, and who was their surety, and so their security from all eternity, they never were in a state of condemnation: nor does this suppose, that there may be condemnation to them hereafter, though not now; for sin, the cause of condemnation, is removed; Christ has bore the condemnation their sins deserved in himself; their justification is from all sin, past, present, and to come; their union to Christ is indissoluble, and neither the love of Christ, nor the justice of God, will admit of their condemnation; for this now, is not an adverb of time, but a note of illation; the apostle inferring this privilege, either from the grace of God, which issues in eternal life, ( Romans 6:23 ) ; or from that certain deliverance believers shall have from sin, for which he gives thanks, ( Romans 7:24,25 ) ; The privilege itself here mentioned is, no condemnation: condemnation is sometimes put for the cause of it, which is sin, original and actual; now though God's elect are sinners, both by nature and practice, and after conversion have sin in them, their sanctification being imperfect, yet there is none in them with respect to justification; all is transferred to Christ, and he has removed all away; he has procured the pardon of all by his blood, he has abolished all by his sacrifice, he justifies from all by his righteousness, and saves his people from all their sins: condemnation may also be considered with respect to guilt; all mankind are guilty of Adam's sin, and are guilty creatures, as they are actual transgressors of the law; and when convinced by the Spirit of God, acknowledge themselves to be so; and upon the repetition of sin, contract fresh guilt on their consciences; but an heart sprinkled with the blood of Christ, is clear of guilt; for all the guilt of sin is removed to Christ, and he has took it away; hence there is no obligation to punishment on them, for whom Christ died: again, condemnation may design the sentence of it: now though the law's sentence passed upon all in Adam, and so upon God's elect, as considered in him; yet as this sentence has been executed on Christ, as their surety, in their room and stead, there is none lies against them: once more, condemnation may mean actual damnation, or eternal death, the wages of sin, which those who are in Christ shall never die; they are ordained to eternal life, and are redeemed from this death; they are made alive by Christ, and have eternal life secured to them in him, and which they shall certainly enjoy: the persons interested in this privilege are described, as such which are in Christ Jesus ; not as mere professors are in Christ, who may be lost and damned: but this being in Christ, respects either that union and interest which the elect of God have in Christ, from everlasting: being loved by him with an everlasting love; betrothed to him in a conjugal relation; chosen in him before the foundation of the world; united to him as members to an head; considered in him in the covenant of grace, when he engaged for them as their surety; and so they were preserved in him, notwithstanding their fall in Adam; in time he took upon him their nature, and represented them in it; they were reckoned in him when he hung upon the cross, was buried, rose again, and sat down in heavenly places; in consequence of which union to Christ, and being in him, they are secure from all condemnation: or this may respect an open and manifestative being in Christ at conversion, when they become new creatures, pass from death to life, and so shall never enter into condemnation: hence they stand further described, as such who walk not after the flesh ; by which is meant, not the ceremonial law, but the corruption of nature, or the corrupt nature of man, called flesh; because propagated by carnal generation, has for its object fleshly things, discovers itself mostly in the flesh, and makes persons carnal and fleshly; the apostle does not say, there is no condemnation to them that have no flesh in them, for this regenerate persons have; nor to them that are in the flesh, that is, the body; but who walk not after the flesh, that is, corrupt nature; and it denotes such, who do not follow the dictates of it, do not make it their guide, or go on and persist in a continued series of sinning: but after the spirit , by which is meant, not spiritual worship, in opposition to carnal ordinances; but rather, either a principle of grace, in opposition to corrupt nature, called Spirit, from the author, subject, and nature of it; or the Holy Spirit of God, the efficient cause of all grace: to walk after him, is to make him our guide, to follow his dictates, influences, and directions; as such do, who walk by faith on Christ, and in imitation of him, in the ways of righteousness and holiness; and such persons walk pleasantly, cheerfully, and safely: now let it be observed, that this walk and conversation of the saints, is not the cause of there being no condemnation to them; but is descriptive of the persons interested in such a privilege; and is evidential of their right unto it, as well as of their being in Christ: and it may be further observed, that there must be union to Christ, or a being in him, before there can be walking after the Spirit.
The phrase, but after the Spirit, is left out in the Alexandrian copy, and in the Vulgate Latin, and Syriac versions; and the whole description of the persons in some copies, and in the Ethiopic version.
I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit,
I say the truth in Christ, I lie not The apostle being about to discourse concerning predestination, which he had mentioned in the preceding chapter, and to open the springs and causes of it, and also concerning the induration and rejection of the Jewish nation; he thought it necessary to preface his account of these things with some strong assurances of his great attachment to that people, and his affection for them, lest it should be thought he spoke out of prejudice to them; and well knowing in what situation he stood in with them, on account of his preaching up the abrogation of the ceremonial law, and how difficult it might be for him to obtain their belief in what he should say, he introduces it with a solemn oath, I say the truth in Christ, I lie not: which refers not to what he had said in the foregoing chapter, but to what he was going to say; and is all one as if he had said, as I am in Christ, a converted person, one born again, and renewed in the spirit of my mind, what I am about to speak is truth, and no lie; or I swear by Christ the God of truth, who is truth itself, and I appeal to him as the true God, the searcher of hearts, that what I now deliver is truth, and nothing but truth, and has no falsehood in it.
This both shows that the taking of an oath is lawful, and that Christ is truly God, by whom only persons ought to swear: my conscience bearing me witness . The apostle, besides his appeal to Christ, calls his conscience to witness to the truth of his words; and this is as a thousand witnesses; there is in every man a conscience, which unless seared as with a red hot iron, will accuse or excuse, and bear a faithful testimony to words and actions; and especially a conscience enlightened, cleansed, and sanctified by the Spirit of God, as was the apostle's: hence he adds, in the Holy Ghost ; meaning either that his conscience was influenced and directed by the Holy Ghost in what he was about to say; or it bore witness in and with the Holy Ghost, and the Holy Ghost with that; so that here are three witnesses called in, Christ, conscience, and the Holy Ghost; and by three such witnesses, his words must be thought to be well established.
Brethren, my heart's desire and prayer to God for Israel is that they may be saved.
Brethren, my heart's desire The apostle having suggested, that a few of the Jews only should be called and saved; that the far greater part should be rejected; that the Israelites who sought for righteousness did not attain it when the Gentiles did, but stumbled and fell at Christ, and would be ashamed and confounded; and knowing the prejudices of that people against him, therefore lest what he had said, or should say upon this subject, should be thought to arise from hatred and ill will to them, he judged it proper, as before, to express his trouble and sorrow on their account; so now his great love and affection to them, and which he signifies by calling them brethren: for not the Roman believers are here addressed, as if he was telling them how much he loved his own nation; but either the Jews in general, whom he looked upon and loved as his brethren, according to the flesh; and whatever they thought of him, he considered them in such a relation to him, which obliged him to a concern for their good and welfare; or rather the believing Jews, that were members of the church at Rome, whom, besides using the common style of the Jewish nation, who were wont to call all of their country brethren, he could speak to, as being such in a spiritual relation, being children of the same father, partakers of the same grace and privileges, and heirs of the same glory.
Now he declares to these persons, that the desire [of his] heart was towards Israel, he bore a good will to them, his mind was well disposed and affected towards them, he had a cordial, sincere, and hearty respect for them; and so far was he from being their enemy, that he continually bore them upon his mind at the throne of grace: and his prayer to God for Israel [was], that they might be saved ; not only that they might be saved in a temporal sense, from these grievous calamities and sore judgments he saw were coming upon them, which he had reason to believe would issue in the destruction of them, as a nation and church; but that they might be spiritually converted, turned from their evil ways, and brought to believe in Christ, whom they had despised and rejected, and so be saved in the Lord with an everlasting salvation: this he might desire not only from a natural affection for them, but as a minister of the Gospel, who cannot but wish that all that hear him might be converted and saved; and as a believer in Christ he might pray for this in submission to the will of God; and especially as he knew there was a seed, a remnant according to the election of grace, at that present time among them, that should be saved, though the larger number of them were cast off.
The Alexandrian copy, and some others, read for them, instead of for Israel; not naming them, being easily understood; and so the Vulgate Latin and Syriac versions.
I say then, has God cast away His people? Certainly not For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
I say then, hath God cast away his people ? c.] The Alexandrian, copy adds here, whom he foreknew, as in ( Romans 11:2 ) : upon the citation of the above passages out of Moses and Isaiah, relating to the calling of the Gentiles, and the rejection of the Jews, the apostle saw an objection would arise, which he here takes up from the mouth of an adversary, and proposes it; in which is suggested, that God has cast away all his people the Jews, according to this count; and if so, where is his covenant with Abraham? what is become of his promises? and how is his faithfulness to be accounted for? and what hope can any Israelite have of ever obtaining salvation? than which, nothing can be thought more injurious to God, and absurd in itself.
This was an old prejudice of the Jewish nation, and still continues, that God never would, nor has he cast them away, even in their present condition; it is one of the articles of their creed, received by the Karaites , a sect among them, that ``the blessed God ( twlgh yvnal oam al ) , hath not cast away the men of the captivity, though they are under the chastisements of God; but it is fit that they should every day obtain salvation by the hands of Messiah, the Son of David.'' Now to this objection the apostle makes answer; first, in his usual way, God forbid , when anything was objected which was displeasing to him, abhorred by him, which was not agreeable to the perfections of God, to the truth of his word, and promises, and could by no means be admitted of; and next by observing his own case, which was a standing instance to the contrary; for God had chosen him unto eternal salvation, Christ had redeemed him by his blood, and he was effectually called by grace; and as to his eternal state, he had no doubt or scruple about it; and besides, the Lord had made him a minister of the Gospel, had greatly qualified him for that work, had raised him to the high office of an apostle, and had made him very useful to the souls of many, both Jews and Gentiles; and yet he was one of the nation of the Jews, and therefore God had not cast them all away, as the objection insinuates: for I also am an Israelite ; according to the flesh, by lineal descent from Jacob or Israel; see ( 2Corinthians 11:22 ) ( Philippians 3:5 ) ; as well as in a spiritual sense: of the seed of Abraham ; the grandfather of Israel; the head of the Jewish nation he was, both of his natural and of his spiritual seed, who is the father of us all: of the tribe of Benjamin ; a very little tribe, which in the time of the Judges was near being destroyed, and, upon the return from the captivity of Babylon, was very small, as it was at this time; and yet God had not cast away this, much less all the tribes of Israel.
I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.
I beseech you therefore, brethren, by the mercies of God , c.] The apostle having finished the doctrinal part of this epistle, proceeds to that which is more practical; and enforces the several duties of religion, upon the principles he had before laid down, a method generally observed by him in all his epistles. The illative particle therefore, shows that the following exhortations are so many conclusions, consequences, and inferences, deduced from what had been said in the latter part of the preceding chapter; that since all things are of God, and by him and to him, then the saints ought to present their bodies to him, and to know, approve, and do his will; and since they have nothing but what they have received from him, they ought not to think too highly of, or glory in their attainments.
The introduction to these exhortations, is in a very kind and affectionate manner; the saints are addressed as brethren, and very appropriately; since this expresses the relation they stood in to the apostle, for whom he had an hearty love and concern; and therefore what he pressed them to was out of a sincere regard to their good, as well as to the glory of God; also their relation to each other, and which several of the duties he urges had a connection with; likewise their relation to God, being of his family, having one and the same Father, and so under obligation to regard his will, honour and reverence him: moreover, these things are moved, not in an imperious way, in an authoritative manner, but by way of entreaty, I beseech you; as an ambassador of Christ, and as though in his stead: nor are they enforced by terrors, threats, and menaces, but by the mercies of God; that is, the abundant mercy of God, displayed in their election, regeneration, and calling; than which, nothing can have a greater influence on a believer, to engage him to holiness of life and conversation; and shows, that the doctrines of grace are no licentious ones, nor do they render useless precepts, exhortations, entreaties, cautions, and advice, particularly such as follow; that ye present your bodies ; not barely that part of them commonly so called, for this is not to be understood of a mere presentation of the body in public worship: for though this ought to be, yet not without the heart engaged therein, otherwise bodily exercise will be of no avail; nor of a bare abstinence from grosser sins done in the body, and against it, and which defile and dishonour it; much less of a maceration, and keeping under the body, by watchings, fasting, c.
and still less of an offering of the body at death in a way of martyrdom, though this ought to be cheerfully complied with when called for: but by their bodies are meant, themselves, their whole souls and bodies, all the powers and faculties of their souls, and members of their bodies; and the presenting of them, designs a devoting of them, with all readiness and willingness, to the service of God for his honour and glory, without putting any confidence in, or placing any dependence upon them; which would be sacrificing to their own net, and burning incense to their drag; it includes the whole of their service, conversation, and religion, internal and external.
So the Jews say, ``worthy is the portion of the righteous, who offer every day this offering before the Lord; and what is it? ( whyyvpnw whyymrg ) , their bodies and their souls, which they offer before him.'' The allusion is to the rite of sacrificing, to the bringing of the slain beast, and laying it on the altar, and there presenting and offering it to the Lord. Under the Gospel dispensation all believers are priests; and the sacrifices they bring are not the bodies of slain beasts, but their own bodies, their whole selves; and these a living sacrifice , in opposition to the bodies of slain beasts offered under the legal dispensation, and to the dead works of such as are destitute of faith in Christ, and to the lifeless performances of the saints themselves at certain times; and designs such a presentation of themselves in the performance of religious duties, as springs from a principle of life under the quickening influences of the Spirit of God, with faith and fervency; though without any view to obtain life hereby, for that is only by the offering up of the body of Christ once for all.
Another epithet of this sacrifice of our bodies to God is holy , in allusion to the sacrifices under the law, which were separated from common use, and devoted to God, and were not to have the least spot and blemish in them; and regards men sanctified by the Spirit of God, and whose actions flow from a principle of holiness, and are performed under the influence of the Holy Spirit; and such sacrifices as are both living and holy, cannot but be acceptable to God through the mediation of his Son, by whom, as the persons, the souls and bodies of his people, so their spiritual sacrifices, whether of prayer or praise, are only acceptable to him: which is your reasonable service ; it is agreeably to reason, and especially as sanctified, that men who have their beings from God, and are upheld in them by him, and are followed with the bounties of Providence; and especially who are made new creatures, and are blessed by him with all spiritual blessings in Christ, that they should give up themselves to him, and cheerfully serve him in their day and generation; such service is also agreeably to the Scriptures of truth, the standard of filth and practice, and contain and enforce nothing but what is highly reasonable to be complied with; it is such service as lies not in the slaying of irrational creatures, but in the presenting of men endued with rational powers unto God; and is of a spiritual nature, performed by spiritual men, under the influence of the Spirit of God: and is suitable to the nature and perfections of God, and stands opposed to the corporeal and carnal service of the Jews.
Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God.
Let every soul be subject unto the higher powers The apostle having finished his exhortations to this church, in relation to the several duties incumbent upon both officers and private Christians, as members of a church, and with reference to each other, and their moral conduct in the world; proceeds to advise, direct, and exhort them to such duties as were relative to them as members of a civil society; the former chapter contains his Christian Ethics, and this his Christian Politics. There was the greater reason to insist upon the latter, as well as on the former, since the primitive saints greatly lay under the imputation of being seditious persons and enemies to the commonwealth; which might arise from a very great number of them being Jews, who scrupled subjection to the Heathen magistrates, because they were the seed of Abraham, and by a law were not to set one as king over them, that was a stranger, and not their own brother, and very unwillingly bore the Roman yoke, and paid tribute to Caesar: hence the Christians in common were suspected to be of the same principles; and of all the Jews none were more averse to the payment of taxes to the Roman magistrates than the Galilaeans; see ( Acts 5:37 ) ( Luke 13:1 ) .
And this being the name by which Christ and his followers were commonly called, might serve to strengthen the above suspicion of them, and charge against them. Moreover, some Christians might be tempted to think that they should not be subject to Heathen magistrates; since they were generally wicked men, and violent persecutors of them; and that it was one branch of their Christian liberty to be freed from subjection to them: and certain it is, that there were a set of loose and licentious persons, who bore the name of Christians, that despised dominion, and spoke evil of dignities; wherefore the apostle judged it advisable especially to exhort the church of Rome, and the members who dwelt there, where was the seat of power and civil government, so to behave towards their superiors, that they might set a good example to the Christians in the several parts of the empire, and wipe off the aspersion that was cast upon them, as if they were enemies to magistracy and civil power.
By the higher powers, he means not angels, sometimes called principalities and powers; for unto these God hath not put in subjection his people under the Gospel dispensation; nor ecclesiastical officers, or those who are in church power and authority; for they do not bear the temporal sword, nor have any power to inflict corporeal punishment: but civil magistrates are intended, see ( Titus 3:1 ) ; and these not only supreme magistrates, as emperors and kings, but all inferior and subordinate ones, acting in commission under them, as appears from ( 1Peter 2:13,14 ) , which are called powers, because they are invested with power and authority over others, and have a right to exercise it in a proper way, and in proper cases; and the higher or super eminent ones, because they are set in high places, and have superior dignity and authority to others.
The persons that are to be subject to them are every soul; not that the souls of men, distinct from their bodies, are under subjection to civil magistrates; for of all things they have the least to do with them, their power and jurisdiction not reaching to the souls, the hearts, and consciences of men, especially in matters of religion, but chiefly to their bodies, and outward civil concerns of life: but the meaning is, that every man that has a soul, every rational creature, ought to be subject to civil government. This is but his reasonable service, and which he should from his heart, and with all his soul, cheerfully perform.
In short, the sense is, that every man should be subject: this is an Hebraism, a common way of speaking among the Jews, who sometimes denominate men from one part, and sometimes from another; sometimes from the body or flesh, thus all flesh is grass, ( Isaiah 40:6 ) , that is, all men are frail; and sometimes front the soul, all souls are mine, ( Ezekiel 18:4 ) , all belong to me; as here, every soul, that is, every man, all the individuals of mankind, of whatsoever sex, age, state, or condition, ecclesiastics not excepted: the pope, and his clergy, are not exempted from civil jurisdiction; nor any of the true ministers of the Gospel; the priests under the law were under the civil government; and so was Christ himself, and his apostles, who paid tribute to Caesar; yea, even Peter particularly, whose successor the pope of Rome pretends to be.
Subjection to the civil magistrates designs and includes all duties relative to them; such as showing them respect, honour, and reverence suitable to their stations; speaking well of them, and their administration; using them with candour, not bearing hard upon them for little matters, and allowing for ignorance of the secret springs of many of their actions and conduct, which if known might greatly justify them; wishing well to them, and praying constantly, earnestly, and heartily for them; observing their laws and injunctions; obeying their lawful commands, which do not contradict the laws of God, nature, and right reason; and paying them their just dues and lawful tribute, to support them in their office and dignity: for there is no power but of God ; God is the fountain of all power and authority; the streams of power among creatures flow from him; the power that man has over all the creatures, the fowls of the air, the beasts of the field, and the fishes of the sea, is originally of God, and by a grant from him; the lesser powers, and the exercises of them, in the various relations men stand in to one another, are of God, as the power the husband has over the wife, parents over their children, and masters over their servants; and so the higher power that princes have over their subjects: for it is the God of heaven that sets up kings, as well as pulls them down; he is the King of kings, from whom they derive their power and authority, from whom they have the right of government, and all the qualifications for it; it is by him that kings reign, and princes decree justice.
The powers that be are ordained of God . The order of magistracy is of God; it is of his ordination and appointment, and of his ordering, disposing, and fixing in its proper bounds and limits. The several forms of government are of human will and pleasure; but government itself is an order of God. There may be men in power who assume it of themselves, and are of themselves, and not of God; and others that abuse the power that is lodged in them; who, though they are by divine permission, yet not of God's approbation and good will. And it is observable, that the apostle speaks of powers, and not persons, at least, not of persons, but under the name of powers, to show that he means not this, or the other particular prince or magistrate, but the thing itself, the office and dignity of magistracy itself; for there may be some persons, who may of themselves usurp this office, or exercise it in a very illegal way, who are not of God, nor to be subject to by men.
The apostle here both uses the language, and speaks the sentiments of his countrymen the Jews, who are wont to call magistrates, powers; hence those sayings were used among them; says Shemaiah , ``( twvrl edwtt la ) , be not too familiar with the power.'' that is, with a magistrate, which oftentimes is dangerous. Again, ``says Rabban Gamaliel, ( twvrb Nyryhz wyh ) , take heed of the power (i.e. of magistrates), for they do not suffer a man to come near them, but in necessity, and then they appear as friends for their own advantage, but will not stand by a man in the time of distress.'' Moreover, after this manner they explain ( Proverbs 5:8 ) , ``remove thy way far from her, this is heresy; and come not nigh the door of her house, ( twvrh wz ) , this is the power.
The gloss on it is, magistrates, because they set their eyes upon rich men to kill them, and take away their substance.'' And a little after it is observed, ``the horse leech hath two daughters, crying, give, give, ( Proverbs 30:15 ) : it is asked, what is the meaning of give, give? Says Mar Ukba, there are two daughters which cry out of hell, and say in this world, give, give, and they are heresy, ( twvrhw ) , and the civil power.'' The gloss on this place is, ``Heresy cries, bring a sacrifice to the idol; Civil Power cries, bring money, and gifts, and revenues, and tribute to the king.'' Nevertheless, they look upon civil government to be of divine appointment.
They say , that ``no man is made a governor below, except they proclaim him above;'' i.e. unless he is ordained of God: yea, they allow the Roman empire to be of God, than which no government was more disagreeable to them. ``When R. Jose ben Kisma was sick, R. Chanina ben Tradion went to visit him; he said unto him, Chanina, my brother, my brother, knowest thou not that this nation, (the Romans) ( hwkylmh Mymvh Nm ) , have received their empire from God? for it hath laid waste his house, and hath burnt his temple, and has slain his saints, and destroyed his good men, and yet it endures.'' Nay, they frequently affirm , that the meanest office of power among men was of divine appointment.
This is the apostle's first argument for subjection to the civil magistrate.
Receive one who is weak in the faith, but not to disputes over doubtful things.
Him that is weak in the faith This address is made to the stronger and more knowing Christians among the Romans, how to behave towards those that were inferior in light and knowledge to them, with regard to things of a ritual and ceremonial kind: and by him that is weak in the faith, is meant, either one that is weak in the exercise of the grace of faith, who has but a glimmering sight of Christ; who comes to him in a very feeble and trembling manner; who believes his ability to save him, but hesitates about his willingness; who casts himself with a peradventure on him; and who is attended with many misgivings of heart, faintings of spirit, and fluctuation of mind, about his interest in him: or one that is weak in the doctrine of faith; has but little light and knowledge in the truths of the Gospel; is a child in understanding; has more affection than judgment; very little able to distinguish truth from error; cannot digest the greater and more sublime doctrines of grace; stands in need of milk, and cannot bear strong meat; is very fluctuating and unsettled in his principles, and like children tossed to and fro with every wind of doctrine: or rather one that is weak in his knowledge of that branch of the doctrine of faith, which concerns Christian liberty; and that part of it particularly, which respects freedom from the ceremonial law: it designs one, and chiefly a Jew, who though a believer in Christ, and an embracer of the other truths of the Gospel, yet had but very little knowledge of Gospel liberty; but though that believers were to observe all the rituals of the Mosaic dispensation, not knowing that they were abolished by Christ.
The phrase is Jewish; it is said, ``what is the meaning of the phrase, in Rephidim, ( Exodus 17:1 ) it signifies such as are of weak hands; as if it had been said, because the Israelites were ( Mtnwmab Mypr ) , weak in their faith.'' The advice the apostle gives, in reference to such a person, is to receive him; not only into their affections, and love him equally, being a believer in Christ, as one of the same sentiments with them, only in this matter, but also into church fellowship with them. The Syriac version reads it, ( adya hyl wbh ) , give him the hand: in token of communion, a form used in admission of members.
The Gentiles were apt to boast against, and look with some contempt upon the Jews, and were ready to object to their communion, because of their want of light and knowledge in these matters; but this was no bar of communion, nor ought a person to be rejected on account of his weakness, either in the grace, or in the doctrine of faith, when it appears he has the true grace of God; and much less on account of his weakness in that branch of it, concerning Christian liberty; for since Christ does not break the bruised reed, nor quench the smoking flax, nor despise the day of small things, churches should not: it may also intend a receiving of such into intimate conversation, at their private meetings and conferences; taking particular notice of them; giving them proper instructions; praying with them and for them; endeavouring to build them up in their most holy faith, and to bring them into the knowledge of those things they are weak in; bearing their weaknesses patiently, and bearing with them in great tenderness: thus such should be received, but not to doubtful disputations ; to vain jangling and perverse disputings, such as will rather perplex than inform them; and will leave their minds doubtful and in suspense, and do them more harm than good.
We then who are strong ought to bear with the scruples of the weak, and not to please ourselves.
We then that are strong Meaning not only ministers of the Gospel, who are men of strong parts, great abilities, mighty in the Scriptures, valiant for the truth on earth, and pillars in God's house; for though the apostle includes himself, yet not merely as such, but as expressing it to be his duty in common with other Christians; and the rather he does this, to engage them to the practice of it: but the stronger and more knowing part of private Christians are here intended; the Apostle John's young men, who are strong, in distinction from little children, or new born babes, that are at present weaklings; and from fathers who are on the decline of life, and just going off the stage; see ( 1John 2:12-14 ) ; when these young men are in the bloom and flower of a profession, in the prime of their judgment, and exercise of grace; who are strong in Christ, and not in themselves, in the grace that is in him, out of which they continually receive; who are strong in the grace of faith, and are established and settled in the doctrine of it; and have a large and extensive knowledge of the several truths of the Gospel; and, among the rest, of that of Christian liberty: ought to bear the infirmities of the weak ; of them that are weak in faith and knowledge, particularly in the knowledge of their freedom from Mosaical observances: their infirmities are partly their ignorance, mistakes, and errors, about things indifferent; which they consider and insist on, and would impose upon others, as necessary and obliging; and partly the peevishness and moroseness which they show, the hard words they give, and the rash judgment and rigid censures they pass on their brethren, that differ from them: such persons and their infirmities are to be borne with; they are not to be despised for their weakness; and if in the church, are not to be excluded for their mistakes; and if not members, are not to be refused on account of them; since they arise from weakness, and are not subversive of the fundamental doctrines of the Gospel: they are not to be treated as wicked men, but as weak brethren; and their peevish tempers, morose dispositions and conduct, their hard speeches and censorious expressions, are patiently to be endured; they should be considered as from whence they arise, not from malice and ill will, from a malignant spirit, but from weakness and misguided zeal, for what they take to be in force, when it is abolished: moreover, they are to be complied with in cases not sinful, as the apostle did in circumcising Timothy, ( Acts 16:3 ) , and purifying himself according to the law, ( Acts 21:26 ) ; and so to the weak he became weak, to gain some, ( 1Corinthians 9:22 ) , and therefore could urge this exhortation by his own example with greater force; and which he represents, not only as what would be honourable, and a point of good nature, and as doing a kind action, but as what ought to be; what the law of love obliges to, and what the grace of love, which bears all things, ( 1Corinthians 13:7 ) , constrains unto; and which indeed if not done, they that are strong do not answer one end of their having that spiritual strength they have; and it is but complying with the golden rule of Christ, to do as we would be done by, ( Matthew 7:12 ) ( Luke 6:31 ) : and not please ourselves : either entertain pleasing thoughts of, and make pleasing reflections on their stronger faith, greater degree of knowledge, superior light and understanding; which being indulged, are apt to excite and encourage spiritual pride and vanity, and generally issue in the contempt of weaker brethren; nor do those things, which are pleasing and grateful to themselves, to the offence and detriment of others; for instance, and which is what the apostle has reference to, to gratify their appetite, by eating such meat as is forbidden by the law of Moses, to the grieving of the weak brethren, wounding their consciences, and destroying their peace; these things should not be done; stronger Christians should deny themselves the use of their Christian liberty in things indifferent, when they cannot make use of it without offence.
I commend to you Phoebe our sister, who is a servant of the church in Cenchrea,
I commend unto you Phebe our sister This chapter chiefly consists of commendations and salutations of persons, and begins with the former. It was usual to give letters of commendation of a member of one church to those of another; see ( 2Corinthians 3:1 ) ; The person who is here recommended was, as appears from the subscription of this epistle, if that may be depended on, the bearer of this letter, and is described by her name, Phebe; as she dwelt at Cenchrea, it is probable she was a Grecian, as is her name. Pausanias makes frequent mention of one of this name in Greece. With the Heathen poets, Pheobus was the sun, and Phoebe the moon.
Though it is not unlikely that she might be a Jewess, since there were many of them in those parts; and this was a name in use among them. We often read of R. Ishmael ( ybap Nb ) , ben Phoebi, which I take to be the same name with this. She is recommended as a sister, our sister; not in a natural, but spiritual relation; one that was a member of the church at Cenchrea, and in full communion with it; for as it was usual to call the men brethren, it was common to call the women sisters. Elderly men were called fathers, younger men brethren; elderly women were styled mothers, and younger women sisters, who were partakers of the grace of God, and enjoyed the fellowship of the saints: which is a servant of the church which is at Cenchrea .
This place was a seaport of the Corinthians, distant from Corinth about seventy furlongs, or eight or nine miles: it was on one side of the Isthmus, as Lechea was on the other ; ( See Gill on Acts 18:18 ). In the way to this place from the Isthmus, as Pausanias relates , was the temple of Diana, and a very ancient sculpture; and in Cenchrea itself was the temple of Venus, and a wooden image; and near the flow of the sea was a Neptune of brass. But now, in this place, was a church of Jesus Christ; and since it was so near to Corinth, it shows that churches in those early times were not national, or provincial, but congregational.
Of this church Phebe was a servant, or, as the word signifies, a minister or deacon; not that she was a teacher of the word, or preacher of the Gospel, for that was not allowed of by the apostle in the church at Corinth, that a woman should teach; see ( 1Corinthians 14:34,35 ) ; and therefore would never be admitted at Cenchrea. Rather, as some think, she was a deaconess appointed by the church, to take care of the poor sisters of the church; though as they were usually poor, and ancient women; that were put into that service, and this woman, according to the account of her, being neither poor, nor very ancient; it seems rather, that being a rich and generous woman, she served or ministered to the church by relieving the poor; not out of the church's stock, as deaconesses did, but out of her own substance; and received the ministers of the Gospel, and all strangers, into her house, which was open to all Christians; and so was exceeding serviceable to that church, and to all the saints that came thither: though it is certain that among the ancient Christians there were women servants who were called ministers.
Pliny, in an epistle of his to Trajan the emperor, says , that he had examined two maids, quae ministrae dicebantur, who were called ministers, to know the truth of the Christian religion.
Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,
1Corinthians 1:1 Paul called to be an apostle of Jesus Christ The author, or rather the writer of the following epistle; for the Holy Ghost was the author and dictator of it, and which was never doubted: he is described by his, name Paul, though his Jewish name was Saul; and very probably he being a Jew by birth, and yet born in a Roman city, might have two names, the one Jewish, the other Gentile; and by the one he went when among the Jews, and by the other when concerned with the Gentiles: and also by his office, an apostle of Jesus Christ; immediately called, and sent forth by him; had the Gospel from him by immediate revelation, and a commission to preach it; and which high office was confirmed by signs and wonders, and mighty deeds; by the extraordinary gifts of the Holy Ghost conferred on him, and on others under his ministry; and by the eminent success which attended the preaching of the Gospel by him.
This his character he the rather mentions, because some in this church, through the insinuations of the false apostles, demurred upon it; whereas this was not a mere name given him by men, and by which he was only commonly called by them, but was an office he was called to by Christ; he did not rush into it, or assume it of himself, but had a divine warrant for it; for he was invested with it, through the will of God : both by the secret will and purpose of God, by which he was a chosen vessel, to bear the name of Christ among the Gentiles, ( Acts 9:15 ) ; and by the revealed will of God, signified by the Spirit of God, who said, separate me Saul and Barnabas, for the work whereunto I have called them, ( Acts 13:2 ) , and shows, that it was not owing to any worth or merit in him, but purely to the free grace and sovereign will and pleasure of God, that he was made an apostle of Christ: and Sosthenes our brother .
This seems to be the same man, who was the chief ruler of the synagogue of the Jews at Corinth; and was converted to the Christian faith by the Apostle Paul whilst there, as appears from his favouring the cause of the apostle, for which the Jews beat him before the judgment seat, and yet Gallio the Roman deputy took no notice of it, ( Acts 18:17 ) : in the Syriac dictionary mention is made of one Sosthenes, governor of a city, one of the seventy disciples, who was educated at Pontus, and cast into the sea by the order of Nouna; and is also said to be bishop of Colophon in Ionia, ( See Gill on Luke 10:1 ); but without any reason.
This person the apostle joins with him, not as in equal office with him, but as a brother in Christ, and very probably a ministering brother, and a companion of his; and the rather, because he might be well known to the Corinthians, and respected by them; wherefore he chose to join him with him, to show their agreement in doctrine and discipline, and in advice to them, which might have the greater weight with them; see ( Acts 18:17 ) .
And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God.
Ver. 1. And I, brethren, when I came to you This account the 1Corinthians 2:2 For I determined not to know anything among you This was a resolution the apostle entered into before he came among them, that though he was well versed in human literature, and had a large compass of knowledge in the things of nature, yet would make known nothing else unto them, or make anything else the subject of his ministry, save Christ, and him crucified : he had a spiritual and experimental knowledge of Christ himself, and which he valued above all things else; and this qualified him to make him known to others; and which knowledge he was very willing and ready to communicate by preaching the Gospel, which is the means of making known Christ as God's salvation to the souls of men; and on this subject he chiefly insisted, and in which he took great delight and pleasure; he made known the things respecting the person of Christ, as that he was God, the Son of God, and truly man.
God and man in one person; the things respecting his office, as that he was the Messiah, the mediator, prophet, priest, and King, the head, husband, Saviour, and Redeemer of his church and people; and the things respecting his work as such, and the blessings of grace procured by him; as that justification is by his righteousness, pardon by his blood, peace, reconciliation, and atonement by his sacrifice, and salvation alone and entirely by him. His determination was to preach none but Christ; not himself, nor man; nor the power and purity of human nature, the free will and works of the creature, but to exclude all and everything from being partners with Christ in the business of salvation.
This was the doctrine he chose in the first place, and principally, to insist upon, even salvation by Christ, and him, as crucified : that which was the greatest offence to others was the most delightful to him, because salvation comes through and by the cross of Christ; and he dwelt upon this, and determined to do so; it being most for the glory of Christ, and what was owned for the conversion of sinners, the comfort of distressed minds, and is suitable food for faith, as he knew by his own experience.
And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ.
1Corinthians 3:1 And I, brethren, could not speak unto you Though the apostle was a spiritual man himself, had spiritual gifts, even the extraordinary gifts of the Spirit, could judge all things, had the mind of Christ, and was able to speak the wisdom of God in a mystery, yet could not speak it to them, as unto spiritual ; not but that they had the Spirit of God in them, and a work of grace upon them; for they were, as the apostle afterwards says, the temple of God, and the Spirit of God dwelt in them; they were washed, sanctified, and justified, in the name of the Lord Jesus, and by the Spirit of our God; but had not that spiritual discerning, or judgment in spiritual things, which some believers had, at least when the apostle was first with them; and now they were under great spiritual declensions, and had not those spiritual frames, nor that spiritual experience and conversation, which some other Christians had: but as unto carnal : not that they were in a carnal state, as unregenerate men are; but had carnal conceptions of things, were in carnal frames of soul, and walked in a carnal conversation with each other; though they were not in the flesh, in a state of nature, yet the flesh was in them, and not only lusted against the Spirit, but was very predominant in them, and carried them captive, so that they are denominated from it: even as unto babes in Christ ; they were in Christ, and so were new creatures; they were, as the Arabic version reads it, in the faith of Christ; though babes and weaklings in it, they were believers in Christ, converted persons, yet children in understanding, knowledge, and experience; had but little judgment in spiritual things, and were unskilful in the word of righteousness; at least this was the case of many of them, though others were enriched in all utterance and knowledge, and in no gift came behind members of other churches.
Let a man so consider us, as servants of Christ and stewards of the mysteries of God.
1Corinthians 4:1 Let a man so account of us Though the apostle had before said that he, and other ministers of the Gospel, were not any thing with respect to God, and, with regard to the churches, were theirs, for their use and advantage; yet they were not to be trampled upon, and treated with contempt, but to be known, esteemed, and honoured for their works' sake, and in their respective places, stations, and characters; and though they were but men, yet were not to be considered as private men, and in a private capacity, but as in public office, and as public preachers of the word; and though they were not to be regarded as lords and masters over God's heritage, but as servants, yet not as everyone's, or as any sort of servants, but as the ministers , or servants, of Christ; as qualified, called, and sent forth by him to preach his Gospel; as ambassadors in his name, standing in his place and stead, and representing him, and therefore for his sake to be respected and esteemed; and as such who make him the subject of their ministry, preach him and him only, exalt him in his person, offices, blood, righteousness and sacrifice, and direct souls to him alone for life and salvation: and stewards of the mysteries of God ; though they are not to be looked upon as masters of the household, that have power to dispose of things in the family at their own pleasure; yet they are to be regarded as stewards, the highest officers in the house of God; to whose care are committed the secret and hidden things of God; whose business it is to dispense, and make known, the mysteries of divine grace; such as respect the doctrine of the Trinity, the incarnation of Christ, the union of the two natures, divine and human, in his person, the church's union to him, and communion with him, with many other things contained in the Gospel they are intrusted with.
It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles-that a man has his father's wife
1Corinthians 5:1 It is reported commonly that there is fornication among you The apostle having reproved the Corinthians for their schisms and divisions about their ministers, proceeds to charge them with immoralities committed among them, and which were connived at, and took no notice of by them; and particularly a very notorious one, which he here mentions with its aggravated circumstances. It was done among them; not only by one of their citizens, nor merely by one of their hearers, but by one of their members, and so was cognizable by them as a church; for though they had nothing to do with them that were without, yet they were concerned with them that were within: this was a public offence; it was known by everyone, and it was in everybody's mouth; it was heard in all companies; it was commonly, ( olwv ) , universally talked of, and reported; it was generally known at Corinth, and in all Achaia, so that the church could not plead ignorance, nor could they be excused from blame in not as publicly declaring their abhorrence of the fact, as it was committed, which was fornication: fornication, ( olwv ) , generally taken, might be committed among them in all the branches of it, as that may include simple fornication, adultery, incest, and all acts of uncleanness; wherefore the apostle proceeds to describe that particular instance of fornication, that one of their members was guilty of: and such fornication as is not so much as named among the Gentiles, that one should have his father's wife ; not but that such unnatural copulations were practised, as among the Indians, Moors, Bactrians, Ethiopians, Medes, and Persians, as reported by sundry writers ; and among the Arabians, before prohibited by Mahomet ; but then such marriages and mixtures were not allowed of among the more civil and cultivated nations, as the Grecians and Romans, and never mentioned but with detestation and abhorrence: and if this man was a Jew, it was an aggravation of his sin, that he should be guilty of a crime decried by the Gentiles, as well as it was a violation of a known law of God given to the Jews, ( Leviticus 18:7 ) and, according to the Jewish writers , such a man was doubly guilty: their canon is, ``( ba tva le abh ) he that lies with his father's wife is guilty, on account of her being his father's wife, and on account of her being another man's wife, whether in his father's life time, or after his death, and whether espoused or married;'' and such an one was to be stoned.
Of this kind was this man's crime; he had his father's wife, not his own mother, but his stepmother; for there is a distinction between a mother and a father's wife, as in the above canon. ``These are to be stoned, he that lies with his mother, or with his father's wife.'' Whether this man had married his father's wife, or kept her as his concubine, continuing in an incestuous cohabitation with her, is not certain, and whether his father was dead or living; which latter seems to be the case from ( 2Corinthians 7:12 ) his iniquity was abominable and intolerable, and by no means to be winked at in church of Christ.
Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints?
1Corinthians 6:1 Dare any of you, having a matter against another , Any thing in difference, an action, cause, or suit. The apostle having dispatched the affair of the incestuous person, and blamed this church for their conduct therein: and having given them instructions what they should do, proceeds to lay before them another evil among them he had to complain of; which was, when any difference arose among them about their worldly concerns, they would go to law before the unjust , and not before the saints; a method of proceeding condemned by the Jews, who would not suffer any causes of theirs to be tried before Gentiles, only before Israelites; their canon runs thus , ``he that tries a cause before the judges of the Gentiles, and before their tribunals, although their judgments are as the judgments of the Israelites, lo, this is an ungodly man; and it is as if he blasphemed and reproached, and lift up his hand against the law of Moses our master, as it is said, ( Exodus 21:1 ) now these are the judgments which thou shalt set before them, ( Mywg ynpl alw ) , and not before the Gentiles; ( twjwydh ynpl alw ) , and not before idiots, private or illiterate men.
'' They looked upon such an action as bad as profaning the name of God; hence they say , ``we must not try a cause in the courts of the Gentiles, for they come from the strength of judgment; this is Esau an hairy man, for they have no concord nor mercy--and he that comes before thee ( yvh llxm ) , profanes the name of God, who is gracious and merciful, and honours the name of an idol--wherefore he that brings a cause before the Gentiles, is the occasion of spreading the property of judgment in the world----therefore let a cause be tried before the Israelites, for they are the secret of mercy, and not before the Gentiles, nor before idiots:'' they affirm it to be a greater sin than murder, and that not only profanations of the name of God, but rapine and violence are comprehended in it; and that to give evidence in an Heathen court against an Israelite, deserves excommunication; for so it is said, {y} ``he that bears witness against an Israelite ( Mywg lv twakreb ) , in the courts of the Gentiles, and by his testimony gets money from him, which is not according to the judgment of the Israelites, they excommunicate him until he repays it.
'' Again ``it is forbidden to order causes in the courts of (the rest of the nations) idolaters, for they have no part in the side of our faith.'' The apostle here dissuades from this practice, of going to law before Heathen magistrates, not only from its being an imprudent, but an impudent, daring, rash and adventurous action; and seems surprised that any should attempt it, when it must unavoidably expose their weaknesses and faults to their enemies; nor could they expect justice to be done them by men of such a character, as unjust, who neither feared God, nor regarded men; were not only destitute of righteousness, but filled with all unrighteousness, and had not so much as the principles of common justice and equity in them; when on the contrary, from the saints, men who have the principles of grace and holiness wrought in them, and live soberly, righteously, and godly, who have the fear of God before their eyes, and upon their hearts; they might reasonably conclude, were matters brought before them, they would be adjusted according to judgment and truth, without exposing the sin and weakness of any party to the world.
Now concerning the things of which you wrote to me: It is good for a man not to touch a woman.
1Corinthians 7:1 Now concerning the things whereof ye wrote unto me Though the false apostles had greatly influenced the members of this church, yet there were many among them that had a very great respect for the apostle, and kept up a correspondence with him, though at a distance from him, by writing; in which way they informed him of their doubts and difficulties, that arose in their minds about certain things, and desired his judgment in them, to which they paid a very great deference. The things they wrote to him about, here referred to, may be collected from the contents of this chapter, and some others following; as whether a Christian man ought not to abstain from the use of women; whether a believer ought to live with an unbelieving yoke fellow; whether such as had been circumcised should not make use of some methods to draw on the foreskin of their flesh; whether apprentices, who were called by the grace of God, ought to serve out their time with their masters; and concerning celibacy or virginity, the eating of things offered to idols, and the maintenance of ministers: and he begins with the first; to which he answers, it is good for a man not to touch a woman ; which is to be understood, not of merely touching a woman, which can neither be criminal, nor in all cases inexpedient, or be attended with any ill, or dangerous consequences; nor of the matrimonial contract, which is lawful and honourable; but of the act of carnal copulation with a woman: in this sense the Jews use the phrase, ``there are three (they say ) that fled from transgression, and the blessed God joined his name with them; and they are these, Joseph, and Joel, and Phalti.
Joseph, as appears from what is said, ( Psalms 81:5 ) a testimony in Joseph is his name; what is the meaning of the phrase in Joseph? this testifies concerning him, ( rpyjwp tvab egn alv ) , that he did not touch Potiphar's wife (i.e. he did not lie with her); Jael, as is clear from what is said, ( Judges 4:18 ) and Jael went forth to meet Sisera, and she covered him with a mantle; what is the meaning of the phrase, ( hkymvb ) ? (which is rendered, with a mantle;) our Rabbins here (in Babylon) say with a linen cloth; but our Rabbins there (in the land of Israel) say with bed clothes; says Resh Lekish, if we run over the whole Scripture, we shall not find any household goods so called; wherefore what is it? it is all one as ( hk ymv ) , my name is thus: and the meaning is, my name witnesses concerning her, ( evr wtwa hb egn alv ) , that that wicked one (Sisera) did not touch her ; (i.
e. had not carnal knowledge of her;) Phalti, as is evident from hence, one Scripture says, and Saul gave Michal his daughter to Phalti, ( 1Samuel 25:44 ) and another Scripture says Phaltiel; sometimes he is called Phalti, and sometimes he is called Phaltiel; who takes Phalti? and who gives Phaltiel? but I testify concerning him; ( dwd tvab egn alv ) , that he did not touch David's wife; (i.e. did not lie with her;)'' see ( Genesis 20:6 ) . And in this sense also is the word touch used, both by Greek and Latin authors. The apostle's meaning is not that it is unlawful to marry, or that it is sinful to lie with a woman in lawful wedlock; but that it is much better, and more expedient on several accounts, to abstain from the use of women, when persons have the gift of continency.
Now concerning things offered to idols: We know that we all have knowledge. Knowledge puffs up, but love edifies.
1Corinthians 8:1 Now as touching things offered unto idols This was another of the things the Corinthians wrote to the apostle about, desiring to have his judgment in; it was a controversy that had been before moved, whether it was lawful to eat things that had been sacrificed to idols. This was considered in the council at Jerusalem, ( Acts 15:28,29 ) and it was agreed to, for the peace of the churches, that the Gentiles, among other things, be advised to abstain from them; which, it seems, the church at Corinth knew nothing of, for the controversy was now moved among them: some that were weak in the faith, and had not, at least, clear notions of Gospel liberty, thought it very criminal and sinful to eat them; others that had, or boasted they had, more knowledge, would not only eat them privately at home, having bought them of the Heathen priests, or in the common meat markets, where they were exposed to sale, and at public feasts, to which they were invited by their friends; but would even go into an idol's temple, and sit and eat them there, to the great grief and prejudice of weak Christians; and what they had to plead in their own defence was their knowledge, to which the apostle here replies: we know that we all have knowledge ; said either affirmatively and seriously; and the meaning is, that the apostles and other Christians knew, and were conscious to themselves of their light and knowledge, and were assured, and might affirm with confidence, that they all, or the most part, only some few excepted, see ( 1Corinthians 8:7 ) had the same knowledge of Christian liberty as they had; knew that an idol was nothing, and that eating meats offered to them could not defile, or do them any hurt; for they were very sensible there was nothing common or unclean of itself, and yet did not think fit to make use of their knowledge to the grieving and wounding of their fellow Christians: or else this is said ironically, we are wise folks; you particularly are men of knowledge, and wisdom will die with you; you know that you know; you are very knowing in your own conceits, and very positive as to your knowledge.
It was the saying of Socrates, that that this one thing he knew, that he knew nothing; but men wise in their own opinions know everything: knowledge puffeth up ; not true knowledge; not that which comes from above, which is gentle and easy to be entreated; not sanctified knowledge, or that which has the grace of God going along with it; that makes men humble, and will not suffer them to be puffed up one against another; but a mere show of knowledge, knowledge in conceit, mere notional and speculative knowledge, that which is destitute of charity or love: but charity edifieth ; that is, a man that has knowledge, joined with love to God, and his fellow Christians, will seek for that which makes for the edification of others; and without this all his knowledge will be of no avail, and he himself be nothing.
Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord?
1Corinthians 9:1 Am I not an apostle? am I not free ? c.] The Syriac, Ethiopic, and Vulgate Latin versions, put the last clause first; so the Alexandrian copy, and some other copies; and many interpreters are of opinion that it is the best order of the words; the apostle proceeding by a gradation from the less to the greater, having respect either to his freedom in the use of things indifferent, as eating of meats… for though he did not think fit to use his liberty, to the wounding of weak consciences, it did not follow therefore that he was not free, as some might suggest from what he had said in the latter part of the foregoing chapter: or he may have respect to his freedom from the ceremonial law in general; for though, for the sake of gaining souls to Christ, he became all things to all men; to the Jews he became a Jew, that he might gain them; yet in such a manner as to preserve his liberty in Christ, without entangling himself with the yoke of bondage.
Some have thought he intends, by his liberty, his right to insist upon a maintenance, and that he was no more obliged to work with his hands than other persons, of which he treats at large hereafter; but to me it rather seems that the words stand in their right order; and that, whereas there were some persons that either denied him to be an apostle, or at least insinuated that he was not one, nor was he to be treated as such, he goes upon the proof of it; and the first thing he mentions is his freedom, that is, from men; no man had any authority over him; he was not taught, nor sent forth, nor ordained by men as a minister, but immediately by Jesus Christ, as apostles were; they were set in the first place in the church, and had power to instruct, send forth, and ordain others; but none had power over them; and this being the apostle's case, proved him to be one; he was an apostle, because he was free: have I not seen Jesus Christ our Lord ? He had a spiritual sight of him by faith, but that did not show him to be an apostle; this is what he had in common with other believers: whether he saw him in the flesh, before his crucifixion and death, is not certain; it is very probable he might; yet this was no more than what Herod and Pontius Pilate did; but he saw him after his resurrection from the dead, to which he refers, ( 1Corinthians 15:8 ) and designs here, as a proof of his apostleship, this being what the apostles were chosen to be eyewitnesses of, ( Acts 10:41 ) and publish to the world: now our apostle saw him several times; first at the time of his conversion, next when in a trance at Jerusalem, and again in the castle where the chief captain put him for security, and very probably also when he was caught up into the third heaven: are not you my work in the Lord ? as they were regenerated, converted persons, and were become new creatures; not efficiently, but instrumentally; they were God's workmanship, as he was the efficient cause of their conversion and faith; his only, as an instrument by whom they believed; and therefore he adds, in the Lord; ascribing the whole to his power and grace: however, as he had been the happy instrument of first preaching the Gospel to them, and of begetting them again through it; of founding and raising such a large flourishing church as they were; it was no inconsiderable proof of his apostleship.
Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea,
1Corinthians 10:1 Moreover, brethren, I would not that ye should be ignorant The apostle having suggested his own fears and jealousies, lest, notwithstanding all his gifts and grace, he should be left to do anything that might be a means of laying him aside, and rendering him useless in his ministerial work; and which he hints for the use of these Corinthians, who boasted of their knowledge, and made an imprudent use of their Christian liberty, to the hurt of weak minds; he proceeds to lay before them the case of the Jewish fathers, who, notwithstanding the many favours and privileges they were blessed with, yet falling into lust, fornication, intemperance, and idolatry, their carcasses fell in the wilderness, and entered not into the land of rest; wherefore the apostle would not have them be ignorant, or unmindful, or take no notice of these things, since they were for ensamples to them, and written for their admonition, and were warnings to them to take care lest they should also fall: particularly the apostle's view is to dissuade from the eating of things offered to idols, though a thing indifferent, and from their imprudent use of their Christian liberty with respect unto it; since it was not only doing an injury to weak believers, but it likewise exposed themselves to danger, who, by using such freedom as to sit in an idol's temple, and there publicly eat, might be drawn into idolatry itself; nor should they depend upon their knowledge, and gifts, and attainments, since it is clear, from these instances, that the highest external privileges, favours, and enjoyments, cannot secure men from falling: for which purpose it was proper to call to mind, how that all our fathers were under the cloud ; which was a symbol of the divine presence with the Israelites, as it was on Mount Sinai, and in the tabernacle and temple; was a protection of them, being in the daytime as a pillar of cloud to screen them from the scorching heat of the sun, and in the night time as a pillar of fire to preserve them from beasts of prey, as well as in both to guide and direct them in the way; and was a type of Christ, who is a covert from the heat, as well as the wind and storm; a protection of his people from the vindictive justice and wrath of God, and from the rage and fury of men and devils.
This also might express the state and condition of the former dispensation, which was dark and obscure in comparison of the present one, in which saints, with open face, behold the glory of the Lord; and likewise the state of the people of God in this world, even under the present dispensation, who, in comparison of the heavenly glory, and the beatific vision the saints enjoy there see but through a glass darkly. This cloud, which is sometimes represented as a pillar, was not an erect solid body, which was at some distance before the Israelites, and merely as a guide, but was all around them; it was before them, and behind them, and on each side, and was over them; see ( Numbers 14:14 ) so that the apostle rightly says they were under it.
And to distant beholders in the daytime it looked like a pillar of cloud; and in the nighttime, the sun being down, it looked like a pillar of fire; for one and the same thing is meant by both and so the Jews say , that ``the pillar of cloud, ( wbbwo ) encompassed the camp of Israel, as a wall encompasses a city, nor could the enemy come at them.'' Hence those allusions to it in ( Isaiah 4:5 ) ( Zechariah 2:5 ) . The Jews indeed speak of several clouds of glory; nor are they agreed about the number of them: ``when the people of Israel were travelling in the wilderness, they say , they had clouds of glory, ( Nrxom ) , that surrounded them, four at the four winds of the world, that the evil eye might not rule over them, ( Nwhywle Nm dxw ) and one above them, that the heat and sun, as also the hail and rain, might not have power over them; and one below them, which carried them as a nurse carrieth her sucking child in her bosom; and another ran before them at the distance of three days' journey, to level the mountains, and elevate the plains, and it slew all the fiery serpents and scorpions in the wilderness.
'' And elsewhere it is said, ``how many were the clouds of glory, ( Nypyqm ) , that encompassed Israel in the wilderness? R. Hoshea and R. Josiah are divided. R. Josiah says five, four at the four winds, and one went before them. R. Hoshea says seven, four at the four winds of the heavens, and one ( Nlemlm ) , above them, and one below them, and one ran before them;'' to which he ascribes the above effects: but the Scripture speaks but of one cloud, which departed at the death of Moses: and all passed through the sea ; the Red sea, in a very miraculous manner; Moses by a divine order lift up his rod, and stretched out his hand over it, and the Lord by a strong east wind caused it to go back, and made it dry land; the waters were divided, and rose up as a wall, on the right hand, and on the left, so that the children of Israel passed through it on dry ground, and all came safe to shore, and not one perished; and yet but two of these entered into the land of Canaan.
Origen says, ``he had heard it as a tradition from the ancients, that in the passage through the sea, to every tribe of Israel were made separate divisions of water, and that every tribe had its own way open in the sea.'' And indeed this is a tradition of the Jews, whom he means by the ancients, or at least such who had received it from them; by which it appears to be a very ancient one. ``R. Eliezer says , that in the day in which the waters flowed, and were congealed together, there were twelve paths made, according to the twelve tribes, and the waters became a wall.'' The same is related, by others : Mahomet has it in his Alcoran {f}, in which he was assisted by a Jew, and from whom he doubtless had it.
He observes, it was said to Moses, ``smite the sea with thy rod, and when he had smitten it, it became divided into twelve parts, between which were as many paths, and every part was like a vast mountain.'' But be this as it will, it is certain that they all passed through it, and came safe to shore.
Imitate me, just as I also imitate Christ.
1Corinthians 11:1 Be ye followers of me, even as I also am of Christ . c] These words more properly close the preceding chapter, than begin a new one, and refer to the rules therein laid down, and which the apostle would have the Corinthians follow him in, as he did Christ: that as he sought, both in private and public, and more especially in his ministerial service, to do all things to the glory of God, and not for his own popular applause, in which he imitated Christ, who sought not his own glory, but the glory of him that sent him; so he would have them do all they did in the name of Christ, and to the glory of God by him: and that as he studied to exercise a conscience void of offence to God and man, in doing which he was a follower of Christ, who was holy in his nature, and harmless and inoffensive in his conversation; so he was desirous that they should likewise be blameless, harmless, and without offence until the day of Christ: and that whereas he endeavoured to please men in all things lawful and indifferent, wherein he copied after Christ, who by his affable and courteous behaviour, and humble deportment, sought to please and gratify all with whom he conversed; so he would have them not to mind high things, but condescend to men of low estates, and become all things to all, that they might gain some as he did: and once more, that as he sought not his own pleasure and advantage, but the salvation of others, in imitation of Christ, who pleased not himself, but took upon him, and bore cheerfully, the reproaches of men, that he might procure good for them; so the apostle suggests, that it would be right in them not to seek to have their own wills in every thing, but rather to please their neighbour for good to edification.
Now concerning spiritual gifts, brethren, I do not want you to be ignorant:
1Corinthians 12:1 Now concerning spiritual gifts Though the word gifts is not in the original text, it is rightly supplied by our translators, as it is in the Arabic version: for the apostle does not mean spiritual graces, nor spiritual words, or doctrines, nor spiritual meats and drinks, nor spiritual men, each of which are mentioned before in this epistle; though the latter is thought by some to be here intended, and that the apostle's view is to show the difference between those that are spiritual, and those that are not; but as spiritual gifts are the subject of the apostle's discourse throughout this chapter, and the two following, they seem very manifestly to be designed here.
The apostle having gone through various heads of discourse, which he either of himself, or at the request of others, wrote upon, proceeds to a new subject, that of spiritual gifts, which he seems to have been desired to give his thoughts upon, and advice about; since there were some in this church who were discouraged, because they had not the gifts which some had; and others that had them were elated and puffed up with them, and treated those below them with neglect and contempt; and with a view to both these the apostle writes as follows, brethren, I would not have you ignorant ; neither of the author of these gifts, who is the Spirit of God, who dispenses them according to his sovereign will and pleasure, and not according to the deserts of men, and are not acquired by the industry, or through the merit of any, but are his free grace gifts; nor of the nature of them, for there are differences and diversities of them, some have one, and some another, but no man all; nor of the design and use of them, which is the edification of the whole body; and every gift, though ever so mean, is of service; and therefore as, on the one hand, none ought to be discouraged, so, on the other hand, none should be lifted up with pride, or give way to a boasting spirit.
Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal.
1Corinthians 13:1 Though I speak with the tongues of men That is, of all men, all languages that men anywhere speak, or have been spoken by them. The number of these is by some said to be seventy five; but the general opinion of the Jews is, that at the confusion of languages at Babel, they were seventy; for they say , that then ``the holy blessed God descended, and seventy angels surrounding the throne of his glory, and confounded the languages of seventy people, and every nation of the seventy had their own language and writing, and an angel set over each nation;'' whether this may be the reason, why the tongues of angels are mentioned here with those of men, let it be considered.
Mordecai, they say , was skilled in all these seventy languages, so that when he heard Bigthan and Teresh, who were Tarsians, talking together in the Tarsian language, he understood them. The same is said of R. Akiba, R. Joshua, and R. Eliezer; yet, they say , that this was one of the qualifications of the sanhedrim, or of such that sat in that great council, that they should understand these seventy languages, because they were not to hear causes from the mouth of an interpreter. It is affirmed of Mithridates, king of Pontus and Bithynia, that he had twenty five nations under his government, and that he so well understood, and could speak the language of each nation, as to converse with men of any of them, without an interpreter.
Apollonius Tyaneus pretended to understand, and speak with the tongues of all men; such a case the apostle supposes here, whether attained to by learning, industry, and close application, or by an extraordinary gift of the Spirit, which latter seems to be what he intends; and the rather he mentions this, and begins with it, because many of the Corinthians were greatly desirous of it; some that had it not, were dejected on that account; wherefore to comfort them, the apostle suggests, that the grace of love which they were possessed of, was abundantly preferable to it; and others that had it were lifted up with it, and used it either for ostentation or gain, or to make parties, and not to the edification of their brethren; which showed want of love, and so were no better than what the apostle hereafter asserts: what he says here and in the following verses, is in an hypothetical way, supposing such a case, and in his own person, that it might be the better taken, and envy and ill will be removed: he adds, and of angels ; not that angels have tongues in a proper sense, or speak any vocal language, in an audible voice, with articulate sounds; for they are spirits immaterial and incorporeal; though they have an intellectual speech, by which they celebrate the perfections and praises of God, and can discourse with one another, and communicate their minds to each other; see ( Isaiah 6:3 ) ( Daniel 8:13 ) and which is what the Jews call, ``( blh rwbyd ) , the speech of the heart; and is the speech (they say) ( Myrbdm Mykalmhv ) , which the angels speak in their heart; and is the pure language, and more excellent than other tongues; is pleasant discourse, the secret of the holy seraphim--and is ( Mykalmh xyv ) , the talk of angels; who do the will of their Creator in their hearts, and in their thoughts:'' this is not what the apostle refers to; but rather the speech of angels, when they have assumed human bodies, and have in them spoke with an audible voice, in articulate sounds; of which we have many instances, both in the Old Testament and the New, wherein they have conversed with divers persons, as Hagar, Abraham, Jacob, Moses, Manoah and his wife, the Virgin Mary, Zechariah, and others; unless by the tongues of angels should be meant the most eloquent speech, and most excellent of languages; or if there can be thought to be any tongue that exceeds that of men, which, if angels spoke, they would make use of.
Just as the face of angels is used, to express the greatest glory and beauty of the face, or countenance, ( Acts 6:15 ) and angels' bread is used for the most excellent food, ( Psalms 78:25 ) . Dr. Lightfoot thinks, and that not without reason, that the apostle speaks according to the sense and conceptions of the Jews, who attribute speech and language to angels. They tell us that R. Jochanan ben Zaccai, who was contemporary with the apostle, and lived to the destruction of Jerusalem, among other things, he was well versed in, understood ( trv ykalm txyvw Mydv txyv ) , the speech of demons, and the speech of the ministering angels: and which they take to be the holy tongue, or the Hebrew language; they observe {s}, that ``the children of men (by whom I suppose they mean the Israelites) are in three things like to the ministering angels; they have knowledge as the ministering angels, and they walk in an erect stature as the ministering angels, ( trvh ykalmk vdqh Nwvlb Myrpomw ) , and they speak in the holy tongue, as the ministering angels.
'' They pretend that the angels do not understand the Syriac language; hence they advise a man, ``never to ask for what he wants in the Syriac language; for (says R. Jochanan) whoever asks for what he wants in the Syriac language, the ministering angels do not join with him, for they do not know the Syriac language;'' and yet, in the same page, they say that Gabriel came and taught one the seventy languages: but let the tongues of angels be what they will, and a man be able to speak with them ever so well, and have not charity ; by which is meant not giving of alms to the poor, for in ( 1Corinthians 13:3 ) this is supposed in the highest degree it can be performed, and yet a man be destitute of charity; nor a charitable opinion of men as good men, let their principles and practices be what they will; for this is not true charity, but rather uncharitableness, and acting the most unkind part to their souls, to consider and caress them as such, when destruction and ruin are in all their ways; but the grace of love is here meant, even love to God, and love to Christ, and love to the saints, which is a grace implanted in regeneration by the Spirit of God; and which, if a person is destitute of, as he may, who has never so great a share of learning, or knowledge of the languages, or even the extraordinary gift of speaking with divers tongues; all his learning is but an empty sound, his eloquence, his diversity of speech, is but like the man's nightingale, vox ; praeterea nihil, a voice and nothing else; or as the apostle here says, supposing it was his own case, I am become as sounding brass, or a tinkling cymbal ; or rather, the loud, or high sounding cymbal, as in ( Psalms 150:5 ) which the Septuagint there render by ( kumbaloiv alalagmou ) , a phrase of the same signification with this: for not that little tinkling instrument used by the Heathens is here meant; though what is here said of the cymbal agrees with that; which made a tinkling noise when shaken, or struck with anything, or with one against another; and was an hollow vessel of brass, in form of the herb called navel wort ; but rather that musical instrument which bore this name, used in the Jewish worship under the Old Testament; and which, the Jews say, was an instrument that gave a very great sound; and that the sound of it was heard as far as Jericho , which was some miles from Jerusalem; they say , that the cymbals were two brazen instruments or pieces of brass, which they struck one against another, and so made a sound.
The cymbal was also used in the worship of Heathen deities, and the allusion here in both the things mentioned, is either to the tinkling of brass, and the sounding of cymbals in the worship of idols ; which were mere empty sounds, and of no avail, as is a man's speaking with divers tongues, destitute of the grace of love; or to the confused clamours and noises made upon going to battle, just upon the onset, by drums and cymbals, and ( hceioiv calkoiv ) , hollow sounding pieces of brass; as appears from Polytenus, Plutarch, Appianus and others ; to which confused noises the apostle compares the most eloquent speech without love.
The Greeks had a play they used at feasts, I will not say the allusion is to it here, but leave it to be though of, which they call Cottabisis; when, the liquor that was left, they cast into cups of brass, and such whose liquor made the greatest sound in the cup, fancied himself to be loved again, by the person he loved {b}: sounding brass and tinkling cymbals are inanimate things, things without life, as all such persons are destitute of spiritual life, who are devoid of the grace of love; and though they, by an extraordinary gift, and under a divine impulse, speak with divers tongues, they are but like hollow vessels of brass, and sounding cymbals, which only make a noise when they are stricken, and what they give is a mere empty sound, which is of no profit to themselves; they cannot hear, nor be delighted with it, but are rather hurt, being worn out thereby; nor of no great advantage to others, unless they give a musical sound, and that only delights the ear, but neither feeds nor clothes the body; of such little use and profit are men, speaking with tongues destitute of the grace of love, either to themselves or others.
Pursue love, and desire spiritual gifts, but especially that you may prophesy.
1Corinthians 14:1 Follow after charity The apostle having so highly commended charity, or love, in the preceding chapter, presses here to an eager pursuit after it; that is, to an exercise of it, and after those things which make for it, and will serve to maintain and increase it: and everything he has said in praise of it before serves as an argument, or reason, to follow hard after it, with an eagerness used in hunting, and with such violence as persecutors express in pursuing and laying hold on those they seek after, to which there is an allusion in the word here used: and desire spiritual gifts : for though he had given charity the preference to them, he did not mean that they should despise and neglect them, or treat them with indifference, and be unconcerned about them; but, on the other hand, that they should be very zealous for them, ambitious of them, and earnestly covet them; since being rightly used and kept in their proper place, they were greatly beneficial and profitable to the churches of Christ, and the glory of God: but rather that ye may prophesy : of all the gifts of the Spirit, the apostle prefers prophesying, and recommends this to the Corinthians, as what they should be chiefly desirous of, and more desirous of than of speaking with tongues, which many among them were so very fond of: by which he means, not so much the gift of foretelling future events, though there was such a gift bestowed on some persons in those times, and, in certain cases, was very profitable to the churches; but a gift of preaching the word, or explaining the prophecies of the Old Testament, and of praying and singing of psalms, all which, as appears from some following parts of this chapter, were included in it; and that not in an ordinary, but in an extraordinary way; a person possessed of this gift could at once, without the use of means, or help of study, preach the word, and open the more difficult parts of Scripture; he had an extraordinary gift of prayer, which he could make use of when he pleased, and at once compose and deliver out a psalm, or hymn, in the public congregation.
Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand,
1Corinthians 15:1 Moreover brethren, I declare unto you the Gospel The apostle here passes on, and proceeds to a new subject, the doctrine of the resurrection of the dead, which some in this church denied; and which he undertakes to prove, establish, and defend; and in order to lead on to it, observes, that what he was about to declare, make known, or put them in mind of, was no other than the Gospel he had formerly preached to them, they had received, professed to stand in, and were saved by, unless their faith was in vain. The doctrine of the resurrection of the dead he calls the Gospel, that being a most important doctrine, and a fundamental article of it.
The resurrection of Christ from the dead made a considerable part in the ministry of the apostles, to the grief of the Sadducees among the Jews, to the scorn of the Gentile philosophers, and to the faith, hope, and comfort of Christians: this is the sum and substance of the word of faith, or doctrine of the Gospel, upon which the whole depends; see ( Romans 10:8,9 ) and the resurrection of the saints is connected with it, and assured by it. This indeed is the Gospel, good news, glad tidings that the bodies of the saints shall be raised again, and made like to the glorious body of Christ; and being reunited to their souls, shall live with him to all eternity; and were this out of the Gospel, it would not be Gospel, or good news; it would be an idle story, faith would be a vain thing, and hoping and believing Christians of all the most miserable.
Moreover, says the apostle, the Gospel I declare, is which I preached unto you ; meaning, when he first came among them, and which had been so very useful to them for conversion and consolation; and therefore if he himself, or an angel from heaven, was to preach any other doctrine, it was to be rejected; and hence, much less should the false teachers be regarded: yea, adds he, it is the doctrine which also you have received ; when first enlightened and converted, with all gladness and joyfulness, with all readiness and cheerfulness, in the love of it, and by a full assent to it; and therefore having had such an experience of it, should not now depart from it: nay, he further says, and wherein ye stand ; as he hoped they did, at least it was what they ought to have done, and doubtless was the case of the majority of them, and whose example it became the rest to follow.
Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also:
1Corinthians 16:1 Now concerning the collection for the saints Not at Corinth, but at Jerusalem, as appears from ( 1Corinthians 16:3 ) for the poor saints there, who were reduced to poverty, either through the spoiling of their goods by their persecuting countrymen; or through the selling of their possessions, and putting their substance into one common stock, which was now exhausted, partly by their living upon it, and partly by the expending of it for the enlargement of the interest of Christ, and the spread of his Gospel among the Gentiles; so that it was but fit and reasonable that they should assist them in their necessitous circumstances: wherefore the apostle, after he had gone through the various subjects he thought fit to write upon, relating both to doctrine and practice, proceeds to give some orders, directions, and instructions, concerning this matter.
As I have given orders to the churches of Galatia, so also do ye . The churches of Galatia were those he wrote an epistle to, which bears their name, and in which he takes notice of the request of the apostles at Jerusalem to him, that he would remember the poor as he travelled through the Gentile countries, and which, no doubt, he mentions, as a hint unto them to collect for them. ( Galatians 2:10 ) though the order he here speaks of was doubtless given them when he passed through the region of Galatia, ( Acts 16:6 ) ( 18:23 ) . This he observes by way of example to the church at Corinth, and to show them, that what he ordered them was no other than what he enjoined other churches, and which they were ready to come into, as these in Galatia, and also in Macedonia; and designs this as a spur unto them, that if the Galatians, who were a more rude and uncultivated people, being now called by grace, were ready to such a good work, they who were a more polite people, and used to civility, humanity, and tenderness, would not be backward to it.
Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, To the church of God which is at Corinth, with all the saints who are in all Achaia:
2Corinthians 1:1 Paul an apostle of Jesus Christ by the will of God The inscription of this epistle is pretty much the same with that of the former; only whereas here he styles himself an apostle of Jesus Christ, there he says he was called to be one: for he did not assume that character and office without the call of Christ, and will of God; and which he chooses to mention, in opposition to the false apostles, who had neither. Likewise, in the inscription of the former epistle Sosthenes is joined with him; in this Timothy, whom he calls our brother , not so much on account of his being a partaker of the same grace, as for his being a minister of the same Gospel: and he the rather mentions him, because he had sent him to them, to know their state, and was now returned to him with an account of it, and who joined and agreed with him in the substance of this epistle.
Moreover, the former epistle is directed as unto the church of God which is at Corinth; so to all that call upon the name of Christ in every place; and this is directed also to the same church, together with all the saints which are in all Achaia ; which was a very considerable part of Greece, and of which Corinth was the metropolis: and the apostle's intention in directing it in this form was, that copies of this letter might be sent to them, who equally, with this church, stood in need of the reproofs, exhortations, and instructions which are in it.
But I determined this within myself, that I would not come again to you in sorrow.
2Corinthians 2:1 But I determined with myself The apostle having removed the charge of levity and inconstancy brought against him, goes on to excuse his delay in coming to them, and to soften the severity, which some thought too much, he had used in his former epistle: he determined with himself, he took up a resolution within his own breast some time ago, says he, that I would not come again to you in heaviness ; that he would not come with sorrow and heaviness, bewailing their sins not repented of, and by sharp reproofs and censures, which in such a case would be necessary, be the cause of grief and trouble to them; wherefore he determined to wait their repentance and amendment before he came again.
The word again, may be connected with the phrase in heaviness; and the sense be, that in his former epistle, which was a sort of coming to them, he made them heavy and sorry, by sharply rebuking them for some disorders that were among them; and since it has been a settled point with him, that he would not come in heaviness again: or with the word come; and then the meaning is, as his first coming among them was to the joy of their souls, so it was a determined case with him, that his second coming should not be with grief, either to them or himself, or both; and this is the true reason why he had deferred it so long.
Do we begin again to commend ourselves? Or do we need, as some others, epistles of commendation to you or letters of commendation from you?
2Corinthians 3:1 Do we begin again to commend ourselves ? c.] The apostle having asserted that he and his fellow ministers always triumphed in Christ, and made manifest the savour of his knowledge in every place; were a sweet savour of Christ to God, did not corrupt the word of God, as some did, but sincerely and faithfully preached Christ; some might insinuate from hence, that he was guilty of arrogance and vain glory; wherefore to remove such a charge, or prevent its being brought, he asks, do we begin again to commend ourselves? we do not; what we say, we say honestly, sincerely, in the simplicity of our hearts, without any view to our own glory and applause among men, or for any worldly profit and advantage, or to ingratiate ourselves into your affections; we have no such views: some read these words without an interrogation, we do begin again to commend ourselves; as we have done already, in this and the former epistles; and as it is but just and right that we should vindicate our characters, support our good name and reputation, and secure and maintain our credit, which some would maliciously deprive us of: though we have no need, as some others, of epistles of commendation to you, or letters of commendation from you ; our persons, characters, and usefulness are too well known, to require commendatory letters front others to you, or from you to others.
The false apostles are here struck at, whose practice it was to get letters of commendation from place to place; which they carried about and made use of for their temporal advantage, having nothing truly good and excellent in them to recommend them to others. The apostle does not hereby condemn letters of recommendation, which in proper cases may be very lawfully given, and a good use be made of them; only that he and other Gospel ministers were so well known, as to stand in no need of them.
Therefore, since we have this ministry, as we have received mercy, we do not lose heart.
2Corinthians 4:1 Therefore seeing we have this ministry The apostle having largely insisted on the difference between the law and the Gospel, the ministration of the one and of the other, proceeds to give an account of his own conduct, and that of his fellow apostles and ministers: we, says he, faint not; under all the reproaches cast upon us, persecutions raised against us, and tribulations that attend us; we do not sink in our spirits, or give out from the ministry; we go on cheerfully in our work, in the thee of all opposition, encouraged by the consideration of the excellency of the ministry, which they had from the Lord, were put into, and continued in; which was so valuable in itself, and so useful in its effects; being the ministration of the Spirit and of righteousness, having in it such an excelling glory to the law, and attended with so much light and liberty: to which he adds the consideration of the mercy of God they were partakers of, as we have received mercy ; which may refer either to the grace and mercy of God, which they had received in conversion; a sense of which abiding upon them, so influenced their minds, to hold forth the riches of abounding grace and mercy to poor sinners in the Gospel, that nothing could deter them from it; or to the grace, favour, and good will of God, in making, supporting, and continuing them as ministers of the word; all which, they were sensible, was owing not to men, but God; not to their merit, but to his mercy; not to their worthiness, parts, learning… but to his free gift, favour, and grace, by which only they were what they were, as preachers of the Gospel.
For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.
2Corinthians 5:1 For we know, that if our earthly house By this house is meant the body, so called from its being like a well built house, a curious piece of architecture; as an house consists of a variety of parts fitly framed and put together in just symmetry and proportion, and with an entire usefulness in all, so is the body of man; which shows the power and wisdom of God the architect: likewise, because it is the dwelling place of the soul, which makes it appear, that the soul is more excellent than the body, is independent of it, and capable of a separate existence from it: it is said to be an earthly house, because it is from the earth; is supported by earthly things; has its present abode on the earth, and will quickly return to it: and the earthly house of this tabernacle, in allusion to the tabernacles the patriarchs and Israelites of old dwelt in; or to the tents and tabernacles of soldiers, shepherds, travellers, and such like persons, which are soon put up and taken down, and removed from place to place; and denotes the frailty and short continuance of our mortal bodies.
So Plato calls the body ( ghinon skhnov ) , an earthly tabernacle; so the Jews were wont to call the body an house, and a tabernacle: ``every man (they say ) has two houses, ( Pwgh tyb ) , the house of the body, and the house of the soul; the one is the outward, the other the inward house.'' So Abarbinel paraphrases those words, ( Isaiah 18:4 ) . ``I will consider in my dwelling place; I will return, or again consider in my dwelling place, which is the body, for that is ( vpnh Nkvm ) , the tabernacle of the soul.'' Now this tabernacle may, and will be, dissolved, unpinned, and taken down; which does not design an annihilation of it, but a dissolution of its union with the soul, and its separation from it: and when the apostle puts an if upon it, it is not to be understood as though it is uncertain whether it would be dissolved or not, unless it be said with a view to the change that will be on living saints at Christ's second coming; but it is rather a concession of the matter, and may be rendered, though the earthly house… or it points out the time when the saints' future happiness shall begin, when the earthly house… and signifies that being in the body, in some sense, retards the enjoyment of it.
Now it is the saints' comfort whilst they are in it, and in a view of the dissolution of it, that they have a building of God, an house not made with hands, eternal in the heavens ? which some understand of the glorified body upon its resurrection, as opposed to its frail, mortal, earthly frame in its present situation; though rather all this designs the happiness of the saints, which will be begun, and they shall immediately enter into, at the dissolution of their bodies, and will be consummated at the resurrection; which is all of God's building and preparing; not made by the hands of the creature; or obtained by works of righteousness done by men; and it lies in the heavens, and will continue for ever.
So the Jews speak of ( avydq tyb ) , the holy house, in the world to come, and which they suppose is intended in ( Isaiah 56:5 ) ( Proverbs 24:3 ) . In this the saints have a present interest; they have it already built and prepared for them; they have an indubitate right and title to it through the righteousness of Christ; they have it secured to them in Christ, their feoffee in trust, their head and representative; and they have the earnest of it, the Spirit of God in their hearts; of all which they have sure and certain knowledge: for we know; they are well assured of the truth of this from the promise of God, who cannot lie, from the declaration of the Gospel, the testimony of the Spirit, and the close and inseparable connection there is between the grace they have already received, and the glory that shall be hereafter.
We then, as workers together with Him also plead with you not to receive the grace of God in vain.
2Corinthians 6:1 We then, as workers together with him The ministers of the Gospel are workers or labourers; their ministry is a work, and a very laborious one, which none have strength equal to, and are sufficient for; of themselves: it is a work that requires faithfulness and diligence, is honourable; and those who perform it aright deserve respect. These do not work alone: according to our version, they are workers together with him; meaning either God or Christ, not as co-ordinate with him, but as subordinate to him: he is the chief shepherd, they under ones; he is the chief master builder, they under workers; but inasmuch as he is with them, and they with him, he is over them, and stands by them, great honour is done them; they have encouragement to work; and hence it is that their work is successful.
Though the phrase, with him, is not in the original text, where only one word, ( sunergountev ) , is used, and may be rendered fellow workers, or fellow labourers, meaning with one another: and since therefore reconciliation was made by Christ, and the ministry of it was committed to them, and they were appointed ambassadors for him, and were in his stead, therefore, say they, we beseech you also ; you ministers also; as we have entreated the members of the church, to be reconciled to the order of the Gospel, and the laws of Christ in his house, so as fellow labourers with you, and jointly concerned in the same embassy of peace, we beseech you the ministers of the word in this church, that ye receive not the grace of God in vain : by the grace of God, is not meant the grace of God in regeneration, and effectual calling, which can never be received in vain; for the grace of God never fails of producing a thorough work of conversion; nor is it ever lost, but is strictly connected with eternal, glory: but by it is meant either the doctrine of grace, the Gospel of Christ, so called, because it is a declaration of the love and grace of God to sinners, ascribes salvation in part, and in whole, to the free grace of God, and is a means of implanting and increasing grace in the hearts of men.
Now this may be received in vain by ministers and people, when it is but notionally received, or received in word only: when it is abused and perverted to vile purposes, and when men drop, deny it, and fall off from it; or else by the grace of God may be designed gifts of grace, qualifying for ministerial service; and the sense of the exhortation be, that they be careful that the gifts bestowed on them might not be neglected by them, but be used and improved to the advantage of the church, and the glory of Christ; by giving up themselves to study, meditation, and prayer, by labouring constantly in the word and doctrine, and by having a strict regard to their lives and conversations, that the ministry be not blamed; which exhortation he pursues in, and by his own example and others, in some following verses, the next being included in a parenthesis.
Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
2Corinthians 7:1 Having therefore these promises That God will walk in his temple, and dwell in his churches, be their God, and they his people, that he will receive them, and be their Father, and they his sons and daughters; which promises they had not in hope, as Old Testament saints had the promises of the Messiah and his kingdom, and as New Testament saints have of the resurrection, the new heavens and new earth, and of appearing with Christ in glory; but in hand, in actual possession; for God was really become their God and Father, and they were his people and children; they had had communion with him, and were received, protected, and preserved by him; which promises and blessings of grace, and which are absolute and unconditional, the apostle makes use of to engage them to purity and holiness; and is a clear proof, that the doctrine of an absolute and unconditional covenant of grace has no tendency to licentiousness, but the contrary: and that his following exhortation might be attended to, and cheerfully received, he uses a very affectionate appellation, dearly beloved ; so they were of God, being his people, his sons and daughters, adopted, justified, called, and chosen by him; and so they were by the apostle and his fellow ministers, who, as he says in a following verse, were in their hearts to die and live with them; some copies read brethren, and so the Ethiopic version.
The exhortation he urges them to, and, that it might be the better received, joins himself with them in it, is, let us cleanse ourselves from all filthiness of the flesh and spirit : by the filthiness of the flesh is meant external pollution, defilement by outward actions, actions committed in the body, whereby the man is defiled; such as all impure words, filthiness, and foolish talking, all rotten and corrupt communication, which defile a man's own body; as the tongue, a little member, when so used does, and corrupts the good manners of others; all filthy actions, as idolatry, adultery, fornication, incest, sodomy, murder, drunkenness, revellings… and everything that makes up a filthy conversation, which is to be hated, abhorred, and abstained from by the saints: by filthiness of the spirit is meant internal pollution, defilement by the internal acts of the mind, such as evil thoughts, lusts, pride, malice, envy, covetousness, and the like: such a distinction of ( Pwgh tamwj ) , the filthiness of the body, and ( vpnh tamwj ) , the filthiness of the soul, is to be met with among the Jews; who say , that when a man has taken care to avoid the former, it is fit he should take care of the latter; they also call the evil imagination, or corruption of nature, the filth of the body .
Now when the apostle says, let us cleanse ourselves, this does not suppose that men have a power to cleanse themselves from the pollution of their nature, or the defilement of their actions; for this is God's work alone, as appears from his promises to cleanse his people from their sins; from the end of Christ's shedding his blood, and the efficacy of it; from the sanctifying influences of the Spirit; and from the prayers of the saints to God, to create in them clean hearts, to wash them thoroughly from their iniquity, and cleanse them from their sin: besides, the apostle is not here speaking either of the justification of these persons, in which sense they were already cleansed, and that thoroughly, from all their sins and iniquities; nor of the inward work of sanctification, in respect of which they were sprinkled with clean water, and were washed in the layer of regeneration; but what the apostle respects is the exercise of both internal and external religion, which lies in purity of heart and conversation, the one not being acceptable to God without the other; he is speaking of, and exhorting to the same thing, as in the latter part of the preceding chapter; and suggests, that it becomes those who have received such gracious promises to be separate from sin and sinners, to abstain from all appearance of sin, and to have no fellowship with sinners; to lay apart all filthiness and superfluity of haughtiness, and, under a sense of either external or internal pollution, to have recourse to the fountain opened; to deal by faith with the blood of Christ, which cleanses from all sin, of heart, lip, and life; and which is the only effectual method a believer can make use of, to cleanse himself from sin; namely, by washing his garments, and making them white in the blood of the Lamb: perfecting holiness in the fear of God ; by holiness is not meant the work of sanctification upon the heart, for that is wholly the work of the Spirit of God, and not of man; he begins it, carries it on, and perfects it of himself; but holiness of life and conversation is here designed, which in conversion the people of God are called unto, and which highly becomes them: and this they are to be perfecting; not that a believer is able to live a life of holiness, without sin being in him, or committed by him; this is in, possible and impracticable in the present life; but the sense of the word ( epitelountev ) is, that he is to be carrying on a course of righteousness and holiness to the end; to the end of his life, he is to persevere as in faith, so in holiness; as he is to go on believing in Christ, so he is to go on to live soberly, righteously, and godly, to the end of his days; which requires divine power to preserve him from sin, and keep him from falling; and the grace of God, the strength of Christ, and the assistance of the Spirit, to enable him to perform acts of holiness, and the several duties of religion, and to continue in well doing: all which is to be done, in the fear of God; not in a servile slavish fear, a fear of hell and damnation, but in a filial fear, a reverential affection for God, an humble trust in him, and dependence on him, for grace and strength; it is that fear which has God for its author, is a blessing of the new covenant, is implanted in regeneration, and is increased by discoveries of pardoning grace; and it has God for its object, not his wrath and vindictive justice, but his goodness, grace, and mercy.
This shows from what principle, and upon what views believers act in a course of righteousness and holiness; not from the fear of hell, nor from the fear of men, or with a view to gain their applause, but as in the sight of God, from a reverential affection to him, a child like fear of him, and with a view to his glory.
Moreover, brethren, we make known to you the grace of God bestowed on the churches of Macedonia:
2Corinthians 8:1 Moreover, brethren, we do you to wit of the grace of God , c.] The apostle having said everything that was proper to conciliate the minds and affections of the Corinthians to him, and the matter in difference being adjusted to the satisfaction of all parties concerned; he proposes what he had wisely postponed till all was over, the making a collection for the poor saints at Jerusalem; which he enforces by the example of the Macedonian churches, the churches at Philippi, Thessalonica… He addresses them in a kind and tender manner, under the endearing appellation of brethren, being so in a spiritual relation; and takes the liberty to inform them of the goodness of God to some of their sister churches; we do you to wit, or we make known unto you.
The phrase to wit is an old English one, and almost obsolete, and signifies to acquaint with, inform of, make known, or give knowledge of anything. The thing informed of here, is the grace of God bestowed on the churches of Macedonia; by which is meant, not any of the blessings of grace common to all the saints, such as regeneration, justification, adoption, forgiveness of sin, and the like; but beneficence, liberality, or a liberal disposition to do good to others, called the grace of God; because it sprung from thence, as all good works do when performed aright; they were assisted in it by the grace of God; and it was the love and favour of God in Christ, which was the engaging motive, the leading view, which drew them on to it.
This was bestowed upon them, not merited, it was grace and free grace; God may give persons ever so much of this world's goods, yet if he does not give them a spirit of generosity, a liberal disposition, they will make no use of it for the good of others: and this was bestowed on the churches of Macedonia ; not on a few leading men among them, but upon all the members of these churches in general; and not upon one church, but upon many; a spirit of liberality was in general diffused among them, and this is proposed for imitation. Examples have great influence, and the examples of many the greater; too many follow a multitude to do evil; here the example of many, even of many churches, is proposed in order to be followed to do good, to exercise acts of beneficence and goodness, in a free generous way to saints in distress; which as it is here called, the grace of God, so in some following verses, the gift, the same grace, and this grace, ( 2Corinthians 8:4,6,7 ) agreeably to the Hebrew word ( dox ) , which signifies grace and free bounty; and is used for doing good, or for beneficence, which the Jews call ( Mydox twlymg ) a performance of kind and bountiful actions: which are done freely, and for which a person expects no return from the person to whom he does them: and this they distinguish from ( xqdu ) , alms, after this manner ; ``an alms (they say) is exercised towards the living, beneficence towards the living and the dead; alms is used to the poor, beneficence both to the rich and poor; alms is performed by a man's substance, beneficence both by body and substance.
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Now concerning the ministering to the saints, it is superfluous for me to write to you;
2Corinthians 9:1 For as touching the ministering to the saints It looks at first sight as if the apostle was entering upon a new subject, though by what follows it appears to be the same; for by ministering to the saints, he does not mean the ministry of the Gospel to them; nor that mutual assistance members of churches are to give each other; but either the fellowship of ministering to the saints, which the churches had entreated him, and his fellow ministers, to take upon them, namely, to take the charge of their collections, and distribute them to the poor saints at Jerusalem; or rather these collections themselves, and their liberality in them: with respect to which he says, it is superfluous for me to write to you ; that is, he thought it unnecessary to say any more upon that head, because he had used so many arguments already to engage them in it, in the foregoing chapter; and because he had sent three brethren to them, who well understood the nature of this service, and were very capable of speaking to it, and of enforcing the reasonings already used; and more especially he judged it needless to dwell on this subject, for the reasons following.
Now I, Paul, myself am pleading with you by the meekness and gentleness of Christ-who in presence am lowly among you, but being absent am bold toward you.
2Corinthians 10:1 Now I Paul myself beseech you The apostle having said what was necessary and proper to stir up the Corinthians to a liberal contribution for the poor saints at Jerusalem, returns to the vindication of himself against the false apostles; and earnestly entreats the members of this church, by the meekness and gentleness of Christ , not to regard their reproaches, and join with them in them; for did they but consider the meek and gentle deportment of Christ, so worthy of his and their imitation, they would see there was no reason to reflect on him for that part of his conduct, in which he followed his Lord and master; whose meekness was to be seen in the assumption of human nature, in the whole of his life and conversation, and in his sufferings and death; and his gentleness of Spirit to be observed in his coming into this world, not to judge and condemn it, but that the world might be saved; in bearing all indignities and insults, without being provoked to wrath and revenge; in rebuking his disciples for the severity of their spirits, declaring he came to save, and not take away the lives of men; in praying for his enemies, and in his silence under all the ill treatment he met with from the worst of men.
As the apostle had this excellent example before him, which served both to regulate his conduct, and support him under the hard measures he met with, so he was desirous to direct others to the observance of it, which might be a check upon the ill usage of him. He here speaks of himself in the language of his adversaries, who meant by these characters to expose him to scorn and contempt: I Paul myself; whose name the false teachers played upon, it signifying little; and he being of little stature, they reproached him for it, and would insinuate, that as his name was little, and his person mean, his bodily presence weak, and his speech contemptible, that he had a little soul, was a man of small knowledge, mean parts, and a very insignificant minister.
Now it is as if the apostle should say, I am not ashamed of my name, nor of my person, and I am willing to own myself the least of the apostles, yea, less than the least of all saints; but I beg of you by the mild and gentle Spirit of my Lord and master, whom I am not ashamed to imitate, that you would not join in those sneers. I am Paul, ( autov ) , the same in my principles and practice, in my doctrine and life, when present and absent; though my enemies say the contrary, as that I am such an one, who in presence am base , or humble among you: they suggested, that when he was at Corinth he was humble and modest in his conversation, mild and gentle in all his expressions and deportment; and which they interpreted of a meanness and baseness of spirit, as though he crept and cringed to curry favour with men, to avoid offence, and gain and keep an interest among them: but being absent, am bold toward you ; wrote blustering, hectoring, terrifying letters, threatening to come with his apostolic rod and deliver them up to Satan, to fright them into a compliance with him.
Oh, that you would bear with me in a little folly-and indeed you do bear with me.
2Corinthians 11:1 Would to God you could bear with me a little The false apostles boasted so much of their gifts, abilities, and usefulness, that the apostle found himself under a necessity of saying some things in his own defence, for the honour of God, and the good of this church; which otherwise his modesty would not have permitted him, and which he saw would be accounted and censured as folly in him by others; and therefore he entreats their patience a little while, and that they would suffer him to say a few things in vindication of his character, and not be offended; though it would be in commendation of himself, which, were he not forced to, would look vain and foolish: and therefore says, bear with me a little in my folly , and which he presses with importunity, and indeed bear with me ; he insists upon it, he urges it as what he must not be denied in; for could he have avoided it, he would not have done it; but such was the case, that if he did not do it, he must greatly suffer in his character and usefulness; the members of this church would be in great danger from these false apostles, and the honour and glory of Christ lay greatly at stake; which when considered, he hoped his request would be granted: the last clause may be rendered, but also ye do bear with me; signifying that they had done so already, and continued to do so, and therefore he could not but encourage himself, that they still would bear with him a little longer, and in a few things more.
It is doubtless not profitable for me to boast. I will come to visions and revelations of the Lord:
2Corinthians 12:1 It is not expedient doubtless for me to glory Though it was lawful for him to glory, and was necessary in the present circumstances of things, in vindication of himself, and to preserve the Corinthians from being carried away with the insinuations of the false apostles; and so for the honour and interest of Christ and the Gospel; yet it was not expedient on some other accounts, or profitable and serviceable to himself; he might find that it tended to stir up pride, vanity, and elation of mind in him, and might be interpreted by others as proud boasting and vain glorying; wherefore he chose to drop it, and pass on to another subject; or rather though it was not expedient to proceed, yet, before he entirely quitted it, he thought it proper to say something of the extraordinary appearances of God unto him.
Some copies, and the Vulgate Latin version, read, if there was need of glorying, it is not indeed expedient; the Syriac version, there is need of glorying, but it is not expedient; and the Arabic version, neither have I need to glory, nor is it expedient for me: I will come to visions and revelations of the Lord; such as the Lord had made to him, and not man; and which were not the fruit of his own fancy, or the delusions of Satan; but were from the Lord Jesus Christ, and his glory. The apostle might very well speak of visions or heavenly appearances, since he was favoured with many; his conversion was owing to a vision or appearance of Christ to him, whom he saw with his bodily eyes, and heard him speaking to him, and which he calls the heavenly vision; at another time when at Troas, a vision appeared to him in the night, and a man of Macedonia stood and prayed him to come over and help them; and when at Corinth the Lord spoke to him by a vision, and bid him not be afraid, but go on preaching the Gospel, because he had much people there to be brought in through his ministry: and as for revelations, besides what are ordinary and common to all believers, he had extraordinary ones; the Gospel and the scheme of it, the knowledge of the several particular doctrines of it, were not attained to by him in the common way, but he had them by the revelation of Jesus Christ; the several mysterious parts of it, particularly that of the calling of the Gentiles, to which might be added, the change that will be upon the living saints at Christ's second coming, were made known to him by revelation; and sometimes in this extraordinary way he was directed to go to such or such a place, as at a certain time he went up to Jerusalem by revelation, where he was to do or suffer many things for the sake of Christ: though he had no revelation of anything that was different from, and much less contrary to the Gospel, and as it was preached by the other apostles; for there was an entire agreement between him and them in their ministry; see ( Galatians 2:2,7-8 ) , and these visions and revelations were for his instruction, direction, and encouragement in the ministration of the Gospel; and being of an extraordinary nature, were suitable to those extraordinary times, and not to be expected in an ordinary way, nor is there any need of them now; besides, these were visions and revelations of the Lord, and not the effects of enthusiasm, and a warm imagination, nor diabolical delusions, or the pretensions and cheats of designing men; and were for the confirmation and establishment of the Gospel, and not to countenance a new scheme, or introduce a new dispensation; wherefore all visions and revelations men pretend to, which are for such a purpose, are to be despised and rejected.
This will be the third time I am coming to you. "By the mouth of two or three witnesses every word shall be established."
2Corinthians 13:1 This is the third time I am coming to you Or am ready to come to you, as the Alexandrian copy reads, as in ( 2Corinthians 12:14 ) . Though he had been as yet but once at Corinth, and is to be reckoned and accounted for, either after this manner; he had been once with them when he first preached the Gospel to them, and was the means of their conversion, and laid, the foundation of their church state, of which there is some account in ( Acts 18:1,17 ) he came to them a second time, by writing his first epistle, when he desired to be considered by them, as though he was present with them, ( 1Corinthians 5:3 ) and now a third time by this second epistle, in which he also speaks as if he was among them, see the following verse; or else in this way, he had been actually in person with them one time, and had been about to come in purpose and preparation a second time, but was prevented, and now was just ready a third time to set forward in his journey to them; see ( 2Corinthians 12:14 ) and so the Syriac version reads it here, this is the third time that I am ready to come to you, and which our version also favours.
The Alexandrian copy and some others, the Complutension edition, the Vulgate Latin and Ethiopic versions, read, behold, this third time… in order to raise and fix their attention to what he was saying, or about to say: in the mouth of two or three witnesses shall every word be established ; referring to ( Deuteronomy 19:15 ) which he applies much in the same manner Christ does in ( Matthew 18:16 ) and which it is probable he had in view; signifying hereby, that he proceeded in a judicial way, according to due form of law, and in such a manner as Christ had directed; and that they were to look upon his several comings in the sense now explained, to be as so many witnesses, whereby the several charges exhibited against them were fully attested and confirmed, so that things were now ripe for judgment, and for a final sentence to pass upon them.
Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead),
Paul an apostle, not of men, neither by man The writer of this epistle, Paul, puts his name to it, as to all his epistles, excepting that to the Hebrews, if that be his, being neither afraid nor ashamed to own what is herein contained. He asserts himself to be an apostle, which was the highest office in the church, to which he was immediately called by Christ, and confirmed in it by signs and wonders. This he chose to mention, because of the false teachers, who had insinuated he was no apostle, and not to be regarded; whereas he had received grace and apostleship from Christ, and was an apostle, not of men, as were the apostles or messengers of the sanhedrim ; ( See Gill on 2Corinthians 8:23 ) and as were the false apostles, who were sent out by men, who had no authority to send them forth: the apostle, as he did not take this honour to himself, did not thrust himself into this office, or run before he was sent; so he was not sent by men; he did not act upon human authority, or by an human commission: this is said in opposition to the false apostles, and to an unlawful investiture with the office of apostleship, and an usurpation of it, as well as to distinguish himself from the messengers and ambassadors of princes, who are sent with credentials by them to negotiate civil affairs for them in foreign courts, he being an ambassador of Christ; and from the messengers of churches, who were sometimes sent with assistance or advice to other churches; and he moreover says, nor by man; by a mere man, but by one that was more than a man; nor by a mortal man, but by Christ, as raised from the dead, immortal and glorious at God's right hand: or rather the sense is, he was not chosen into the office of apostleship by the suffrages of men, as Matthias was; or he was not ordained an apostle in the manner the ordinary ministers of the Gospel and pastors are, by the churches of Christ; so that as the former clause is opposed to an unlawful call of men, this is opposed to a lawful one; and shows him to be not an ordinary minister, but an extraordinary one, who was called to this office, not mediately by men, by any of the churches as common ministers are: but by Jesus Christ ; immediately, without the intervention of men, as appears from ( Acts 26:16-18 ) .
For what Ananias did upon his conversion was only putting his hands on him to recover his sight, and baptizing him; it was Christ that appeared to him personally, and made him a minister; and his separation with Barnabas, by the church, under the direction of the Holy Ghost, ( Acts 13:2,4 ) was to some particular work and service to be done by them, and not to apostleship, and which was long after Paul was made an apostle by Christ. Jesus Christ being here opposed to man, does not suggest that he was not a man, really and truly, for he certainly was; he partook of the same flesh and blood with us, and was in all things made like unto us, sin excepted; but that he was not a mere man, he was truly God as well as man; for as the raising him from the dead, in the next clause, shows him to be a man, or he could not have died; so his being opposed to man, and set in equality with God the Father, in this verse, and grace and peace being prayed for from him, as from the Father, ( Galatians 1:4 ) and the same glory ascribed to him as to the Father, ( Galatians 1:5 ) prove him to be truly and properly God.
The apostle adds, and God the Father ; Christ and his Father being of the same nature and essence, power and authority, as they are jointly concerned and work together in the affairs or nature and Providence, so in those of grace; and particularly in constituting and ordaining apostles, and setting them in the church. This serves the more to confirm the divine authority under which Paul acted as an apostle, being not only made so by Christ, but also by God the Father, who is described as he, who raised him from the dead ; which is observed, not so much to express the divine power of the Father, or the glory of Christ, as raised from the dead, but to strengthen the validity of the apostle's character and commission as such; to whom it might have been objected, that he had not seen Christ in the flesh, nor familiarly conversed with him, as the rest of the apostles did: to which he was able to reply, that he was not called to be an apostle by Christ in his low and mean estate of humiliation, but by him after he was raised from the dead, and was set down at the right hand of God; who personally appeared to him in his glory, and was seen by him, and who made and appointed him his apostle, to bear his name before Gentiles, and kings, and the people of Israel; so that his call to apostleship was rather more grand and illustrious than that of any of the other apostles.
Then after fourteen years I went up again to Jerusalem with Barnabas, and also took Titus with me.
Then fourteen years after I went up again to Jerusalem , c.] That is, either after it pleased God to call him by his grace, and reveal his Son in him; or rather after he had been at Jerusalem to see Peter, with whom he stayed fifteen days, and then went into Syria and Cilicia; so that it was seventeen years after his conversion that he took this journey to Jerusalem he here speaks of; and he seems to refer to the time when he and Barnabas went from the church at Antioch to the apostles and elders about the question, whether circumcision was necessary to salvation, ( Acts 15:1,2 ) which entirely agrees with the account the apostle here gives of this journey, and which he went not alone, but with Barnabas: and took Titus with me also ; Barnabas is mentioned in Luke's account as going with him at this time, but Titus is not; who, though he was not sent by the church, yet the apostle might judge it proper and prudent to take him with him, who was converted by him, was a minister of the Gospel, and continued uncircumcised; and the rather he might choose to have him along with him, partly that he might be confirmed in the faith the apostle had taught him; and partly that he might be a living testimony of the agreement between the apostle's principles and practice; and that having him and Barnabas, he might have a competent number of witnesses to testify to the doctrines he preached, the miracles he wrought, and the success that attended him among the Gentiles; and to relate, upon their return, what passed between him and the elders at Jerusalem; for by the mouth of two or three witnesses everything is established.
O foolish Galatians Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified?
O foolish Galatians Referring not to any national character, as some have thought, by which they were distinguished from others for their rudeness in knowledge, their ignorance and folly, as the Cretians for their lying… nor to their former state in unregeneracy, it being common to all men, to God's elect themselves, before conversion, to be foolish in a moral and spiritual sense; but to their present stupidity about the article of justification, it being an instance of most egregious folly to leave Christ for Moses, the Gospel for the law, and the doctrine of free justification by the righteousness of Christ, which brings so much solid peace and comfort with it, for the doctrine of justification, by the works of the law, which naturally leads to bondage.
Now this was said, not rashly, nor in anger, or on purpose to reproach and provoke, and so not at all contrary to ( Matthew 5:22 ) but in like manner as Christ said to his disciples, O fools, and slow of heart to believe… ( Luke 24:25 ) . So the apostle here, as pitying the Galatians, grieved for them, and as one surprised and astonished that ever people of such light, that had had the Gospel so clearly preached to them, should ever give into such a notion. Who hath bewitched you ? some false teacher or another had, or it cannot be conceived how their heads should ever have been turned this way; which must be understood, not in a literal and proper sense, as Simon Magus bewitched the people of Samaria with his sorceries, but in a figurative and improper one; that as sorcerers and enchanters cast a mist before people's eyes, or, by some evil arts or juggling tricks, deceive their sight, and make objects seem to appear which do not, or in a different form than they really do, so these deceitful workers, who had transformed themselves into the apostles of Christ, as Satan sometimes transforms himself into an angel of light, had set this doctrine in a false light before them, thereby to corrupt their minds from the simplicity that is in Christ.
Though the apostle reproves the Galatians for their folly and weakness in giving in so easily to such deceptions, yet he imputes the chief fault unto, and lays the greatest blame on the false teachers; whom he represents as sorcerers and enchanters, and their doctrine, particularly that of justification by works, as witchcraft; it being pleasing to men, a gratifying of carnal reason, and operating as a charm upon the pride of human nature. What Samuel said to Saul, ( 1Samuel 15:22,23 ) may be applied to the present case, to obey the truth is better than sacrifice, than all the rituals of the ceremonial law: and to hearken to the Gospel of Christ, than the fat of rams, or any of the legal institutions; for rebellion against, and opposition to any of the doctrines of the Gospel, and especially to this of justification by the righteousness of Christ, is as the sin of witchcraft.
The Greek word, ( baskanw ) , signifies to envy, and hence, to bewitch; because the mischief, by witchcrafts, generally proceeds from envy; and so the Syriac version, which the Arabic follows, renders it, ( Nwkb Mox wnm ) , who hath envied you, which suggests this sense, that the false apostles envying their light and knowledge in the Gospel, their faith, peace, comfort, and happiness, had endeavoured to introduce another doctrine among them, subversive of all this. That ye should not obey the truth . This clause is left out in the Alexandrian copy, and in some others, and in the Syriac version.
By the truth is meant, either the whole Gospel, often so called, in opposition to the law, and the types and shadows of it; and because it is contained in the Scriptures of truth, and comes from the God of truth; the substance of it is Christ, who is the truth, and is what the Spirit of truth leads into; or else particularly the doctrine of justification by the righteousness of Christ, which is the truth the apostle is establishing, and these Galatians seemed to be going off from, through the artful insinuations of the false teachers. Formerly these people had not only heard this truth, but embraced it: they received the love of it, were strongly affected to it, and firmly believed but now they began to hesitate and doubt about it; they were not so fully persuaded of it as heretofore; they seemed ready to let it go, at least did not hold it fast, and the profession of it, without wavering as before; they were fallen from some degree of the steadfastness of their faith in, and of the obedience of it to this truth, which is what was the design of the false apostles, and is here charged upon the Galatians.
The aggravations of which follow in this, and in some subsequent verses, before whose eyes Jesus Christ hath been evidently set forth ; meaning in the ministry of the Gospel, in the clear preaching of it by the apostle; Jesus Christ was the sum and substance of his ministry, in which he was set forth and described, and, as it were, painted to the life by him; the glories and excellencies of his divine person, the nature of his office, as Mediator, the suitableness of him as a Saviour, the fulness of his grace, the efficacy of his blood, sacrifice, and righteousness, were so fully, and in such a lively manner expressed, that it was as if Christ was personally and visibly present with them; yea, he was so described in his sufferings and death, as hanging, bleeding, dying on the accursed tree, that he seemed to be as it were, as the apostle adds, crucified among you : for this cannot be understood literally, for he was crucified without the gates of Jerusalem; nor does it respect the sin of the Galatians in departing from the Gospel, as if that was a crucifying of him again, and a putting him to open shame; nor their sufferings for the sake of Christ, as if he, in that sense, was crucified in them, and with them: but it intends the clear Gospel revelation of a crucified Christ, in the preaching of him by the apostle, which was such that no picture, no image, no crucifix would come up to, and which, where such preaching is, are altogether vain and needless; and the clear view these saints had, by faith, in the glass of the Gospel of Christ, and him crucified, which so realized the object, as if it was present and before the natural eye.
Now this was an aggravation of their weakness and folly, that after such clear preaching, and clear sight, they had of the Gospel, and of Christ in it, that they should in the least degree depart from it.
Now I say that the heir, as long as he is a child, does not differ at all from a slave, though he is master of all,
Now I say To illustrate what he had said of the law's being a schoolmaster to the Jews until the coming of Christ, and then ceasing as such, he proposes the case of an heir during his minority, till he come to the proper time of enjoying his estate. that the heir, as long as he is a child ; anyone that is an heir to his father's estate, or another's, whilst under age, being reckoned as a child, as he is from his infancy to his manhood, differeth nothing from a servant : he is not his own man, nor at his own dispose; he cannot do as he pleases; he is under restraint; he is kept to school or to business, and is liable to correction and chastisement according as he behaves; nor can he have the free use of his father's estate, though he be Lord of all , of all the servants, according to the Arabic version; or of the whole estate his father left him, of which he is Lord in right, but not in possession; he is right heir to it, though as yet it is not in his hands, nor can he do with it as he will.
Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage.
Stand fast therefore in the liberty There is the liberty of grace, and the liberty of glory; the former of these is here meant, and lies in a freedom from sin; not from the indwelling of it, but from the dominion, guilt, and damning power of it; from the captivity and tyranny of Satan, though not from his temptations and insults; from the law, the ceremonial law, as an handwriting of ordinances, a rigid severe schoolmaster, and a middle wall of partition, and from all its burdensome rites and institutions; from the moral law as a covenant of works, and as administered by Moses; and from the curse and condemnation of it, its bondage and rigorous exaction, and from all expectation of life and righteousness by the deeds of it; but not from obedience to it, as held forth by Christ, and as a rule of walk and conversation; and from the judicial law, or those laws which concerned the Jews as Jews: moreover, this liberty lies in the free use of things indifferent, as eating any sort of food without distinction, so that it be done in faith, with thankfulness to God, in moderation, and with temperance, and so as that the peace and edification of fellow Christians are not hurt; also in the free use of Gospel ordinances, which they that are fellow citizens with the saints have a right unto, but not to lay aside or neglect at pleasure; which is not to use, but to abuse their liberty: again, another branch of it is access to God, with freedom and boldness at the throne of grace, through the Mediator, under the influences of the divine Spirit; to which may be added, a deliverance from the fears of death corporeal, who is a king of terrors to Christless sinners, and which kept Old Testament saints, all their lifetime subject to bondage and eternal, or the second death, by which Christ's freemen are assured they shall not be hurt: now, in this liberty, the children of the free woman, believers under the Gospel dispensation, are very pertinently exhorted to stand fast, in consequence and consideration of their character; that is, they should highly prize and esteem it, as men do their civil liberty; and maintain it and defend it, at all hazards; abide by the doctrine of it without wavering, and with intrepidity; not giving up anyone part of it, however, and by whomsoever, it may be opposed, maligned, and reproached; and keep up the practice of it, by obeying from the heart the doctrine of it, by becoming the servants of righteousness, by frequent attendance at the throne of grace, and continual observance of the ordinances of Christ; and then should take heed of everything that tends to break in upon it, as any doctrine or commandment of men; particularly the doctrine of justification by works, and all sorts of superstition and will worship: and the rather, because of the concern Christ has in this liberty, it is that wherewith Christ hath made us free ; we are not free born, but on the contrary homeborn slaves, as Ephraim was; nor could this liberty in any of its branches be obtained by us, by any merit, righteousness, act, or acts of ours, but is wholly of Christ's procuring for us, both by price and power; whereby he has ransomed and delivered us out of the hands of all our spiritual enemies, sin, Satan, the law, and death; and it is of his proclaiming in the Gospel, and of his applying by his Spirit, whom he sends down into our hearts as a free Spirit, to acquaint us with it, and lead us into it, who works faith in us to lay hold upon, and receive this blessing of grace as others: and be not entangled again with the yoke of bondage .
The metaphor is taken from oxen put under a yoke, and implicated with it, from which they cannot disengage themselves: some of the members of this church had been Jews, who had formerly been under the yoke of the law, and seemed desirous to return to their former state of bondage, from which the apostle dissuades, and therefore uses the word again: or else he may refer to the bondage of corruption and idolatry, which they as Gentiles were in, before their conversion; and intimates, that to give into the observance of; Jewish rites and ceremonies would be involving themselves in a state of bondage again; for by the yoke of bandage he means the law, which the Jews frequently call ( twum lwe ) the yoke of the commandments ; particularly the ceremonial law, as circumcision; which Peter, ( Acts 15:10 ) represents as a yoke intolerable; the observation of days, months, times, and years; the multitude of sacrifices, and which could not take away sin; but proclaimed their guilt and obligation to punishment, and were an handwriting of ordinances against them, and thereby they were held and kept in bondage, and such a yoke is the moral law as delivered by Moses, requiring perfect obedience, but giving no strength to perform, nor pointing where any is to be had; showing a man his sin and misery, and so working wrath in his conscience, but giving not the least intimation of a Saviour, or of life and righteousness by another; accusing, pronouncing guilty, cursing, and condemning; hence such as seek for righteousness by it are in a miserable subjection to it, and are sadly implicated and entangled with the yoke of it: every doctrine and ordinance of men is a yoke of bondage which should not be submitted to; nay, any action whatever, performed in a religious way and in order for a man's acceptance with God, and to obtain his favour, and according to his observance of which he judges of his state, and speaks peace and comfort to himself, or the reverse, is a yoke of bondage: as, for instance prayer at such and so many times a day, reading such a number of chapters in the Bible every day, fasting so many times in the week, and the like; so that what are branches of Christian liberty, such as frequent prayer to God, reading the sacred writings for instruction and comfort, and the free use of the creatures, are turned into a yoke of bondage, which should be guarded against.
Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted.
Brethren, if a man be overtaken in a fault Or be taken before in one; not, as Grotius thinks, before this epistle should come to them, which is a very jejune and empty sense of the words; nor before the conversion of the man, because sins before conversion do not come under the notice and cognizance of a church, or are liable to its reproofs and censures; but before the man is aware, through negligence and imprudence, for want of caution and circumspection, and so is carried away, either through the treachery of his own heart, and the power of corruption; or through the temptations of Satan, who goes about, and comes on the back of them, lays snares for them, and attacks them unawares, and takes all advantages of them; or by the ill examples of others, whereby they are drawn aside, and into sin.
The apostle has no particular respect by a fault to schisms in the church, or to any errors or heresies in doctrine, though the restoration of such in meekness should be endeavoured; but rather to immorality in life and conversation, and indeed to any of the works of the flesh mentioned in the preceding chapter; and especially he means any fall of professors, as the word used signifies, into sin, through inadvertency and want of care and watchfulness, in distinction from a wilful, obstinate, and continued course of sinning; and intends not any man in the world, for those that are without, churches and members of churches have nothing to do with in a church way; but any man that is a brother, a church member, that stands in such a relation to them, when he falls into sin, is to be taken notice of by them.
And so the Syriac version reads, any one of you; as does one of Stephens's copies. Ye that are spiritual ; meaning not such who had greater spiritual gifts than others, their ministers, pastors, and ecclesiastical governors, though these may be so called; and to them it belongs to reprove and rebuke, recover and restore backsliders, which they should do in gentleness and meekness; but the apostle here addresses the brethren in general, the several members of the church, even all but those that were fallen: nor does he mean such as have more spiritual knowledge than others, in opposition to babes; nor regenerate persons, and such as had the Spirit of God, in distinction from carnal men; but such as live and walk in the Spirit, and are strong, and stand by the power and grace of the Spirit of God, as opposed to the weak, and who were fallen through the prevalency of the flesh, and force of temptation; whose duty it is, and on whom it lies, to restore such an one , that is overtaken and fallen.
The allusion is to the setting of bones that are broken, or out of joint, which is done with great care and tenderness. Professors fallen into sin are like broken and dislocated bones; they are out of their place, and lose both their comfort and usefulness, and are to be restored by gently telling them of their faults, and mildly reproving them for them; and when sensible of them, and troubled for them, by speaking comfortably to them, and by bringing them again, and resettling them in their former place in the church, and restoring them to their former usefulness and good conduct: and which is to be done in the spirit of meekness : in the exercise of that grace which is a gift and fruit of the Spirit of God; or with a meek and humble spirit, not bearing hard upon them, and treating them in a supercilious and haughty manner, upbraiding them with their faults, aggravating them, and using them roughly, and with sharpness, which in some cases is necessary, but not in this: considering thyself, lest thou also be tempted : a spiritual man should consider himself as in the body, and as carrying about with him a body of sin, a corrupt and treacherous heart, that is full of deceitful lusts, by which he may be tempted also, and drawn away and enticed; and as being liable to the temptations of Satan, and of being overcome by; them, against which he should watch and pray; and should think with himself what he would choose, and should desire to be done to him in such a case, and do the like to others that are in it.
This is a reason enforcing the exhortation; and indeed almost every word in the text carries an argument engaging to it. The relation the saints stand in to one another, as brethren, should excite them to seek each other's welfare, and to restore any that are fallen, and to abstain from all roughness and severity. The persons addressed are spiritual, and therefore should behave as such as have the fruits of the Spirit, and, among the rest that of meekness; and, since they are strong, should help the weak, and raise up the fallen: the persons recommended to them, as the objects of their pity, care, and concern, are not such who have given up themselves to sin, but are circumvented by it, and overtaken in it, suddenly, and at unawares.
And besides, are men, frail sinful men, liable to sin, encompassed with infirmities, and exposed to snares and temptations, which are common to human nature, and therefore should be used gently and tenderly: The apostle having given an enumeration in the foregoing chapter, of the works of the flesh, and fruits of the Spirit, directs such as are in the exercise of the latter, how to behave towards those that fall into the commission of any of the former, which may be expected, since there is flesh as well as spirit in the best.
Paul, an apostle of Jesus Christ by the will of God, To the saints who are in Ephesus, and faithful in Christ Jesus:
Paul, an apostle of Jesus Christ by the will of God ( See Gill on Romans 1:1 ). ( See Gill on 1Corinthians 1:1 ). ( See Gill on 2Corinthians 1:1 ). ( See Gill on Galatians 1:1 ). To the saints which are at Ephesus ; of this place, see the note above upon the title of the epistle, and ( See Gill on Acts 18:19 ). The persons residing there, to whom the epistle is written, are described by their character, as saints; being separated by the grace of God the Father in eternal election; whose sins were expiated by the blood and sacrifice of Christ; and to whom he himself was made sanctification; and who were internally sanctified by the Spirit of God, and lived holy lives and conversations.
The Alexandrian copy, and some others, and the Vulgate Latin version, read, to all the saints; whether officers of the church, or private members, whether rich or poor, bond or free, strong or weak believers, of greater or lesser abilities. And to the faithful in Christ Jesus : who were in Christ, not only by electing grace, but were openly and manifestly in him, through converting grace; and abode in him as branches in the vine; continued constant, and persevered in faith and holiness; and were faithful to the cause and interest of Christ, and to his Gospel and ordinances; and were hearty and sincere in the profession of their faith in Christ, and love to him and his: or, as the Arabic version renders it, and to them that believe in Jesus Christ; with all their hearts, to the saving of their souls; who look unto him, venture on him, rely upon him, and trust in him for life and salvation, and who shall certainly be saved; of such the church at Ephesus consisted, to whom this epistle was written: of the church there, ( See Gill on Acts 20:17 ).
And you He made alive, who were dead in trespasses and sins,
And you hath he quickened The design of the apostle in this and some following verses, is to show the exceeding sinfulness of sin, and to set forth the sad estate and condition of man by nature, and to magnify the riches of the grace of God, and represent the exceeding greatness of his power in conversion: the phrase hath he quickened , is not in the original text, but is supplied from ( Ephesians 2:5 ) , where it will be met with and explained: here those who are quickened with Christ, and by the power and grace of God, are described in their natural and unregenerate estate, who were dead in trespasses and sins ; not only dead in Adam, in whom they sinned, being their federal head and representative; and in a legal sense, the sentence of condemnation and death having passed upon them; but in a moral sense, through original sin, and their own actual transgressions: which death lies in a separation from God, Father, Son, and Spirit, such are without God, and are alienated from the life of God, and they are without Christ, who is the author and giver of life, and they are sensual, not having the Spirit, who is the spirit of life; and in a deformation of the image of God, such are dead as to their understandings, wills, and affections, with respect to spiritual things, and as to their capacity to do any thing that is spiritually good; and in a loss of original righteousness; and in a privation of the sense of sin and misery; and in a servitude to sin, Satan, and the world: hence it appears, that man must be in himself unacceptable to God, infectious and hurtful to his fellow creatures, and incapable of helping himself: so it was usual with the Jews to call a wicked and ignorant man, a dead man; they say , ``there is no death like that of those that transgress the words of the law, who are called, ( Mytm ) , dead men, and therefore the Scripture says, turn and live.
'' And again , ``no man is called a living man, but he who is in the way of truth in this world.----And a wicked man who does not go in the way of truth, is called, ( tm ) , a dead man.'' And once more ``whoever is without wisdom, lo, he is ( tmk ) , as a dead man;'' ( See Gill on 1Timothy 5:6 ). The Alexandrian and Claromontane copies, and one of Stephens's, and the Vulgate Latin version, read, dead in your trespasses and sins; and the Syriac version, dead in your sins and in your trespasses; and the Ethiopic version only, dead in your sins.
For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles
For this cause I Paul, the prisoner of Jesus Christ , c.] Not actively, whom Christ had apprehended by his grace, and made a prisoner of hope; but passively, who was made a prisoner for Christ, on account of preaching Christ, and his Gospel: he was not a prisoner for any capital crime, as theft, murder… and therefore be was not ashamed of his bonds, but rather glories in them; and a prison has often been the portion of the best of men in this world: from hence we learn, that this epistle was written when the apostle was a prisoner at Rome; and the consideration of this his condition serves much to confirm the truths he had before delivered, seeing they were such as he could, and did suffer for; and which must engage the attention of the Ephesians to them, and especially since his sufferings were on their account: for you Gentiles : because he preached the Gospel to the Gentiles, which the Jews forbid, that they might not be saved; and because he taught them, that circumcision and the rest of the ceremonies of the law were not binding upon them; which gave great offence to the Jews, who were the means of bringing of him into these circumstances, and particularly the Asiatic Jews, the Jews of Ephesus; who having seen and heard him there, knew him again when in the temple at Jerusalem, and raised a mob upon him, having bore a grudge against him for his ministry at Ephesus, by which means he became a prisoner; so that he might truly say, he was a prisoner for the sake of them; see ( Acts 21:27-33 ) .
One of Stevens's copies adds, am an ambassador, as in ( Ephesians 6:20 ) and another of them, glory, or rejoice; see ( Philippians 2:16,17 ) .
I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called,
I therefore, the prisoner of the Lord, beseech you Or in the Lord; that is, for the Lord's sake; ( See Gill on Ephesians 3:1 ). Some connect this phrase, in the Lord, with the following word, beseech: as if the sense was, that the apostle entreated the believing Ephesians, in the name of the Lord, and for his sake, to take heed to their walk and conversation, that it be as became the calling by grace, and to glory, with which they were called: and this exhortation he enforces from the consideration of the state and condition in which he was, a prisoner, not for any wickedness he had been guilty of, but for the Lord's sake, which seems to be the true sense of the word; and that, if they would not add afflictions to his bonds, as some professors by their walk did, he beseeches them, as an ambassador in bonds, that they would attend to what he was about to say; and the rather, since such doctrines of grace had been made known to them, which have a tendency to promote powerful godliness; and since they were made partakers of such privileges as laid them under the greatest obligation to duty, which were made mention of in the preceding chapters.
That ye walk worthy of the calling wherewith ye are called ; by which is meant, not that private and peculiar state and condition of life, that the saints are called to, and in: but that calling, by the grace of God, which is common to them all; and is not a mere outward call by the ministry of the word, with which men may be called, and not be chosen, sanctified, and saved; but that which is internal, and is of special grace, and by the Spirit of God; by whom they are called out of darkness into light, out of bondage into liberty, out of the world, and from the company and conversation of the men of it, into the fellowship of Christ, and his people, to the participation of the grace of Christ here, and to his kingdom and glory hereafter; and which call is powerful, efficacious, yea, irresistible; and being once made is unchangeable, and without repentance, and is holy, high, and heavenly.
Now to walk worthy of it, or suitable to it, is to walk as children of the light; to walk in the liberty wherewith Christ and his Spirit make them free; to walk by faith on Christ; and to walk in the ways of God, with Christ, the mark, in their view, and with the staff of promises in their hands; and to walk on constantly, to go forwards and hold out unto the end: for this walking, though it refers to a holy life and conversation, a series of good works, yet it does not suppose that these merit calling; rather the contrary, since these follow upon it; and that is used as an argument to excite unto them: but the phrase is expressive of a fitness, suitableness, and agreeableness of a walk and conversation to such rich grace, and so high an honour conferred on saints.
Therefore be imitators of God as dear children.
Be ye therefore followers of God Not in his works of infinite wisdom and almighty power, which is impossible; but in acts of righteousness and holiness, and particularly in acts of mercy, goodness, and beneficence; as in forgiving injuries and offences, and in freely distributing to the necessities of the saints; as the connection of the words with the preceding chapter, and the instance and example in the following verse show: and this should be done by the saints, as dear children ; and because they are such by adopting grace; being predestinated unto the adoption of children, in the eternal purpose of God, and taken into that relation in the covenant of grace; and which is declared and made manifest in regeneration, and by faith in Christ Jesus: and they are dear, or beloved children, being loved with an everlasting and unchangeable love, and which is the spring and source of their adoption; and their being dear to him is seen by what he is unto them, their covenant God and Father; and by what he has done for them, in giving his Son to them, and for them; as well as in choosing, calling, and quickening them by his grace, and by the account he makes of them, as his jewels, his peculiar treasure, and the apple of his eye; and by the pity and compassion he has for them, and the care he takes of them; and therefore it becomes them to imitate him; for who should they imitate and follow after, but their Father, and especially when they are so dear unto him?
Children, obey your parents in the Lord, for this is right.
Children, obey your parents in the Lord The persons whose duty this is, children, are such of every sex, male and female, and of every age, and of every state and condition; and though the true, legitimate, and immediate offspring of men may be chiefly respected, yet not exclusive of spurious children, and adopted ones, and of children-in-law; and the persons to whom obedience from them is due, are not only real and immediate parents, both father and mother, but such who are in the room of parents, as step-fathers, step-mothers, guardians, nurses… and all who are in the ascending line, as grandfathers, grandmothers… to these, children should be subject and obedient in all things lawful, just, and good; in everything that is not sinful and unlawful, by the word of God; and in things indifferent, as much as in them lies, and even in things which are difficult to perform: and this obedience should be hearty and sincere, and not merely verbal, and in show and appearance, nor mercenary; and should be joined with gratitude and thankfulness for past favours: and it should be in the Lord; which may be considered either as a limitation of the obedience, that it should be in things that are agreeable to the mind and will of the Lord; or as an argument to it, because it is the command of the Lord, and is wellpleasing in his sight, and makes for his glory, and therefore should be done for his sake: for this is right ; it appears to be right by the light of nature, by which the very Heathens have taught it; and it is equitable from reason that so it should be; and it is just by the law of God, which commands nothing but what is holy, just, and good.
Paul and Timothy, bondservants of Jesus Christ, To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons:
Paul and Timotheus, the servants of Jesus Christ The apostle sets his own name first, as being not only superior to Timothy in age, in office, and in character, but the sole writer of this epistle. The reasons of his joining Timothy with him are, because he was with him when he first preached at Philippi, and so was known unto the Philippians, and respected by them; and because he was about to send him to them again, whose commendations he enlarges on in the epistle itself; and to let them see, that there was a continued agreement between them in affection and doctrine. It shows indeed great humility in the apostle to join with him one so young, and so much inferior to him on all accounts; though it must be observed, that Timothy was not a partner with him in composing the epistle; he only joined in the salutation to this church, and approved of the letter to it, and might be the amanuensis of the apostle; but had no hand in the epistle itself, which was dictated by Paul under divine inspiration.
He chooses a character which agreed to them both; he does not say apostles, for Timothy was no apostle, though he himself was, but servants of Jesus Christ; not of men; nor did they seek to please men by preaching the doctrines and commandments of men, and which are suited to the carnal reasonings, lusts, and pleasures of men; for then the character here assumed would not belong to them: but servants of Christ; and that not in such sense only as all mankind are, or in right ought to be, since all are his creatures, and therefore ought to serve him; nor merely as all the saints in common are, being bought with the price of Christ's blood, and being effectually called by his grace, and so made willing to serve him from a principle of love, without servile fear, and with a view to his glory; but as ministers of the word, and preachers of the Gospel; they were his servants in the Gospel, they served him under the ministerial character, and as such were the servants of the most high God, the King of kings, and Lord of lords; so that this title is far from being mean and despicable, it is high, honourable, and glorious.
To all the saints in Christ Jesus which are at Philippi, with the bishops and deacons . The persons to whom this epistle is inscribed are here described by the place of their abode, Philippi, and by the various characters they bore in the church; which was at this time very numerous, consisting of many members, and of proper officers, and are both taken notice of here. The members are meant by all the saints in Christ Jesus; they were saints or holy persons, not by Moses and his law; not by ceremonial ablutions and sacrifices, which only sanctified to the purifying of the flesh, but could not take away sin, or cleanse from it; nor by themselves and their moral righteousness; for though thereby men, nay outwardly appear holy and righteous, yet they remain inwardly unholy and impure; nor by baptism, which has no regenerating nor sanctifying virtue in it; if persons are not saints before that, they are never by it; it leaves them as it finds them, and neither takes away original or actual sin: but these were saints in and by Christ; they were become holy in consequence of being in Christ; men are first in Christ, and then saints in him; they are chosen in him before the world began to be holy, and in time are made new men, new creatures, are created in him unto good works by virtue of their being in him; hence he sanctifies his church and people by his blood, they being so nearly related to him, and interested in him, and he in them; hence they being first of God in Christ, he is made sanctification to them; and hence internal holiness is wrought in them from Christ, by his Spirit; which being begun is carried on, and will be performed until the day of Christ; and which was the happy case of these Philippians, as the apostle was confident of.
The officers of this church were the bishops and deacons. The bishops were the pastors, elders, and overseers of the church, for a bishop and an elder is one and the same; see ( Acts 20:17,28 ) ; where the elders of the church at Ephesus are called overseers or bishops; for the same word is used there as here; and the Syriac version here renders the word by ( avyvq ) , elders: and they design no other than common and ordinary pastors; who have the name of elders from their age, gravity, and seniority; and that of bishops and overseers from the nature of their office, which is to feed, watch, inspect, and take the oversight of the flock, minister sound doctrine to them, and preserve them from error and heresies.
It seems by this, and the instance of the church at Ephesus, that there were, and so may be, where there is necessity for it, more pastors or bishops than one in a church; unless it can be thought that there were more churches than one in each of these cities; or that the pastors of adjacent churches are here included; neither of which seem to be a clear case, but the contrary: but then these pastors or bishops were all upon an equal foot; one had not any authority or power over another, or more authority than another; they were not metropolitan or diocesan bishops, but pastors of a particular church; and were neither lords over one another, nor of God's heritage.
The deacons were such as served tables, the Lord's table, the minister's table, and the poor's table; took care of the secular affairs of the church, received and disbursed moneys, kept the church's accounts, and provided everything necessary for its temporal good. The one sort of these officers were concerned with the souls and spiritual estate of the members of the church; the others with their bodies and temporal estate, by visiting the sick, relieving the poor… and both these exhibit the true primitive plan of church offices and discipline; there being no other order of offices or officers, in a Christian church of divine institution, but pastors and deacons; whatever else is introduced is without warrant, and comes from the man of sin.
These officers are mentioned by the apostle, not only to show his respect to them, but to observe to the members of this church, that they ought to esteem them highly for their works' sake; these being offices of great importance and usefulness to the church, which, by having such, was a truly organized church of Christ.
Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy,
If [there be] therefore any consolation in Christ Or exhortation, as the word is sometimes rendered; that is, either if there is any exhortation of Christ to love and unity, as there is in ( John 13:34 ) ( 15:11,17 ) , and this is of any weight and value; or if an exhortation hereunto made in the name of Christ, by any of his ministers, messengers, and ambassadors, will be regarded, as it ought to be, then fulfil ye my joy… ( Philippians 2:2 ) , but as the word is frequently translated consolation, as it is here in the Vulgate Latin, Syriac, and Arabic versions; the sense may be either, if there is any comfort to be given to them that are in Christ Jesus, as every converted man is, and as the apostle was, and especially to them that are afflicted and persecuted for the sake of Christ, are prisoners in him, and on his account, which was the apostle's case, then he desired they would attend to his following request: or if there was any consolation for them, and they had had any comfort in and from Christ; as all true, solid, strong, and everlasting consolation is only in Christ, and is founded on the greatness of his person, as God our Saviour, on the fulness of his grace, the efficacy of his blood, the perfection of his righteousness and sacrifice, and on the great salvation he is the author of: agreeably the Syriac version renders it, if therefore ye have any consolation in Christ; and the Arabic version, if therefore ye enjoy any consolation from the grace of Christ; which is displayed in the Gospel, as undoubtedly they did; and since then all this comfort was enjoyed by them, through the Gospel the apostle preached to them, the argument from hence must be strong upon them, to attend to what he desired of them: if any comfort of love ; in it, or from it; as from the love of God the Father, which is everlasting and unchangeable, and must be comforting, when shed abroad in the heart by the Spirit; and from the love of the Son, which is the same, and equally immovable and lasting, and which passeth knowledge; and from the love of the Spirit, in applying the grace of the Father, and of the Son, whereby he becomes a glorifier of them, and a comforter of his people; and from the love of the saints to one another, which renders their communion with each other comfortable, pleasant, and delightful: or the apostle's sense is, if they had so much love for him, as to wish and desire he might be comforted in his present situation, and that they would be willing to make use of any methods to comfort him, then he desires this; and this is all he desires, mutual love, peace, harmony, and agreement among themselves: if any fellowship of the spirit : of the spirit of one saint with another; if there is such a thing as an union of spirits, an oneness of souls, a tasting of each other's spirits, and a communion with one another, then care should be taken to keep this unity of the Spirit, in the bond of peace, ( Ephesians 4:3 ) : or if there is any fellowship of the Holy Spirit of God, any communion with him, any such thing as a witnessing of him to, and with our spirits, or as fellowship with the Father and the Son by him, and saints are baptized into one body by one Spirit, and have been made to drink of the same Spirit, ( 1Corinthians 12:13 ) , then it becomes them to be of one mind, and to stand fast in one Spirit, ( Philippians 1:27 ) : if any bowels and mercies ; as there are in God, and in the Lord Jesus Christ, moving towards the saints; or such as become Christians, who, as the elect of God, holy and beloved, ought to put on bowels of mercies to one another; express the most hearty, inward, tender, and compassionate concern for each other's welfare, temporal and spiritual.
Thus the apostle premises the most moving and pathetic arguments, leading on to the exhortations and advice, to love, harmony, and unity, given in ( Philippians 2:2 ) .
Finally, my brethren, rejoice in the Lord. For me to write the same things to you is not tedious, but for you it is safe.
Finally, my brethren, rejoice in the Lord The Syriac version reads, in our Lord, i.e. Christ. The apostle seems as if he was about to conclude his epistle; and therefore, as if he was taking his farewell of this church, and giving his last advice to them, he exhorts them in a most affectionate manner, as his dear brethren in a spiritual relation, that they would make Christ their chief joy; that whatever sorrow they might have on account of his bonds, or the sickness of Epaphroditus, yet, he observes they had reason to rejoice in their Lord and Saviour; and however, it might be matter of rejoicing to them to hear of his hope of coming once more to them, and of the recovery of their minister and his return to them, yet Christ should be the principal object of their joy.
A believer has always reason to rejoice in Christ; in the greatness of his person, he being in the form of God, and equal to him, and therefore able to save his to the uttermost by his obedience and death, and has interest enough in heaven to make his intercession prevalent and successful and power to keep safe all that are committed to him; and in the fitness of his person to be a Mediator, and daysman, to take care of things pertaining to the glory of God, and to make reconciliation for sin; and in the fulness of his person, he having all grace in him for his people, which is all theirs, and with joy may they draw water out of the full wells of salvation in him; and in the beauty of his person which surpasses all others, a sight of which fills with joy unspeakable, and full of glory.
They may, and should rejoice, as they sometimes do, in his salvation; in the contrivance of it by infinite wisdom; in the impetration of it by himself; and in the application of it by his spirit; and that because hereby justice is satisfied, the law is magnified and made honourable, sin is finished, and an everlasting righteousness brought in. Also they are called upon to rejoice in his resurrection, which is for their justification; in his ascension, seeing he then received gifts for men; and in his session at the right hand of God, which is in their nature; and in his intercession which is to their advantage; and in all the relations he stands in to them, as head, husband, father, brother, friend; and in everything that is his, and that belongs unto him, as his Gospel, ordinances, ways, and worship.
To write the same things to you . The apostle finding he had more time on his hands, or fresh thoughts occurred to him, writes on, and makes an apology for writing the same things, which he had either wrote to other churches, or which he had delivered when first among them, or which he had since wrote to them. For sometimes it is necessary to say and write the same things over and over again, partly that they may be the better understood, and partly that they may be more strongly fixed in the memory; as also, that the saints may be the more established in the present truth: and which he says, to me indeed [is] not grievous ; or troublesome; he found no backwardness to it, nor sluggishness in it; he was not loath to do it, nor was it wearisome to him; or made him slothful, as the Arabic renders it; nor was he afraid to repeat what he had wrote, or again to warn them against false teachers, of whom he stood in no fear: but for you [it is] safe ; or necessary, as the Vulgate Latin version reads, being a means of preserving them from the error of the wicked; for though the saints are safe in Christ, and can never finally and totally be deceived, yet the Gospel, and the frequent ministration of it, are a means of keeping them from the deception of evil men; for as the Syriac version renders it, they make you more cautious; when truth is repeated, and afresh confirmed, it guards against falling in with damnable heresies.
And so the Arabic version renders it, is a guard, or garrison to you.
Therefore, my beloved and longed-for brethren, my joy and crown, so stand fast in the Lord, beloved.
Therefore, my brethren Not in a natural but spiritual relation; having the same Father, being of the same family, and household of faith: seeing that on the one hand there were false teachers, who stand described by various characters in the preceding chapter, by whom they were in danger of being carried away from the simplicity of the Gospel; and on the other hand, such were the conduct and conversation of the apostle, and other true believers, and such were their expectations of Christ from heaven, and of happiness from him as there expressed; therefore he exhorts to steadfastness in him, and that under the most tender, affectionate, and endearing appellations; given in the uprightness of his soul, without any manner of flattery, to signify his strong affection for them, and to engage them to attend the more to what he was about to exhort them to; and which arose from pure love to them, an hearty concern for their good, and the honour of Christ Jesus: dearly beloved : as belonging to Christ, interested in him, members of him, redeemed by him, and bearing his image; and as his brethren, and so not loved with a carnal, but spiritual love: and longed for ; to see them, converse with them, and impart some spiritual gift to them; being the excellent in the earth, as other saints, towards whom was his desire, and with whom was all his delight.
These epithets are joined with the word brethren, in the Vulgate Latin, Syriac, and Arabic versions, and read thus, my dearly beloved, and longed for brethren; and in the Ethiopic version, our beloved brethren: to which are added, my joy and crown ; they were matter of joy to him, as he had reason to hope well of them; yea, to be confident that the good work was begun, and would be carried on in them; and that they had hitherto continued in the doctrine of the Gospel, and walked worthy of it; and they were his crown, as they were seals of his ministry; and whom he valued more, and reckoned a greater honour and ornament to him, than the richest diadem, set with the most costly jewels and precious stones, and which he hoped and believed would be his crown of rejoicing another day; when he, with them, should stand at the hand of Christ triumphing, as victors crowned, ever sin, Satan, the world, death, and hell: so stand fast in the Lord ; or by the Lord; by his power and strength, which is only able to make to stand fast; saints are liable to failing, and would fall, were they not upheld with his right hand, and kept by his power; they only stand fast, as they stand supported by his strength, trusting in his might, and leaning on his arm.
Christ is the only foundation where they can stand safe and sure; and such as are rooted and grounded, and built up in him, are established and stand; though they are still in need of being exhorted to hold the head, abide by him, and cleave unto him; to stand fast in his grace, exercising the graces of faith, hope, and love upon him; in the liberty of Christ, in opposition to the bondage of the law, false teachers were for bringing them into; and in the doctrine of faith, and not depart from it in any degree, nor give way in the least to the opposers of it, but continue steadfast in it without wavering, and which is chiefly intended here: so the Arabic version renders it, so stand in the faith of the Lord; both in the grace faith, and in the doctrine of it, and in the profession of both: see ( 1Corinthians 16:13 ) .
The apostle bids them so stand fast; that is, either as they had hitherto done, or as they had him and others for an example; whose views, conversation, and behaviour, are described in the foregoing chapter: [my] dearly beloved ; this, which otherwise would be a repetition of what is before said, is by some connected with the former clause, and read thus, so stand fast my dearly beloved in the Lord; and contains a reason, both why they were dearly beloved by the apostle, because beloved in and by the Lord; and why it became them to stand fast in him, and abide by him, his truths, ordinances, cause, and interest.
Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother,
Paul, an apostle of Jesus Christ The apostle puts his name to this epistle, by which he was known in the Gentile world, as he usually does in all his epistles; and styles himself an apostle, as he was, having seen Christ in person, and received his commission, doctrine, and qualifications immediately from him, with a power of doing miracles to confirm the truth of his mission. This he chose to make mention of, partly because the false teachers everywhere insinuated that he was not an apostle; and partly to give the greater sanction and authority, and command the greater regard and credit to what he should say; as well as to excuse his freedom in writing to them whom he had never seen, since he was an apostle of the Gentiles, and so to them; see ( Romans 11:13 ) ( 1Timothy 2:7 ) ( 2Timothy 1:11 ) ; he calls himself an apostle of Jesus Christ; not of men, he was not sent out by men, but by Christ, who appeared to him, made him a minister of his, gave him his Gospel by revelation, abundantly qualified him for the work, sent him forth unto the Gentiles, in whose name he went as an ambassador and messenger of his, and whom he preached, and by whom he was greatly succeeded, to the conversion of many souls, who were seals of his apostleship in every place, ( 1Corinthians 9:2 ) : into which office he came by the will of God ; not by the will of men, for he derived no authority and power, nor received any doctrine from men; nor by his own will, of his own head, by any usurpation of his; he did not take this office upon him of himself, but was invested with it, according to the secret will and purpose of God, from everlasting, who had ordained and appointed him to this service, and according to his will of command made known to him in time, when he told him what he should do, and openly separated, and sent him forth to do the work he had called him to; and which arose not from any merits or worthiness of the apostle, but from the sovereign good will and pleasure, free grace and favour, of God, to which the apostle continually ascribes it in all his epistles: and Timotheus [our] brother ; who joined with the apostle in this epistle, and whom he calls a brother; partly because of the Christian relation he stood in to him, and them, they being all brethren, children of the same Father, partakers of the same grace of regeneration, belonging to the same family, and so should own and love one another as brethren; and partly and chiefly because of his being a brother, companion, fellow soldier, and a fellow labourer in the Gospel.
He mentions him, either because he was known unto them, or that he might be so; and to show the agreement there was between them in the doctrine of Christ, which might have the greater weight with them to abide in it.
For I want you to know what a great conflict I have for you and those in Laodicea, and for as many as have not seen my face in the flesh,
For I would that ye knew what great conflict I have for you , c.] This is occasioned by what he had said in ( Colossians 1:29 ) , that he laboured and strove according to the energy of divine power in him, to present every man perfect in Christ; and lest these Colossians should think that these labours and strivings of his were only for all and every of those persons among whom he was, and to whom he personally preached, he would have them know, observe, and assure themselves, that the great conflict, strife, and agony, in which he was engaged, was for them also; by which he means, his fervent prayers and wrestlings with God, the conflicts he had in his own mind, with his own spirit, about the good of the churches of Christ, the care of which were upon him, and even of those to whom he was by face unknown, sometimes hoping, sometimes fearing, sometimes rejoicing, at other times weeping, at what he heard concerning them; also his combats with the false apostles, striving and earnestly contending for the faith of the Gospel, giving no place to them, no, not for an hour, defending truth, refuting error, and fighting the good fight of faith, by preaching, writing, and disputing; likewise the various persecutions, great afflictions, and hardships he met with from men, for the sake of the Gospel; add to all this, the frequent battles he had with the enemy of souls, his wrestlings against principalities and powers, the many temptations of Satan with which he was attacked, to draw him off from the service of Christ, to weaken his hands, and hinder his success in it; all which he endured and went through with a greatness of mind, and that for the good of the churches of Christ, and the glory of his name, which were the great things he had in view and among others, for the good of these Colossians, and [for] them at Laodicea ; the saints of that place, the church of Christ which was there; and is the rather mentioned, because near to Colosse: it was a famous city by the river Lycus, first called Diospolis, and then Rhoas , and afterwards Laodicea; it was the metropolis of Phrygia, in which Colosse stood: hence this epistle is ordered to be read to them also, they being infested with false teachers, and in the same situation and circumstances as the Colossians were; and though the apostle was unknown to both of them, having never been at either place, yet was heartily concerned for each of their welfare, and he strove for them as he did for others; one of Stephens's copies adds, and them in Hierapolis; see ( Colossians 4:13 ) .
And [for] as many as have not seen my face in the flesh ; meaning the churches in Christ, and believers in him; such as had never heard him preach, nor had any personal knowledge of him, and conversation with him, which tend to knit the hearts of Christians more firmly together; yet his heart was towards them, he laboured for them, by praying for them, writing to them, suffering all things for their sakes, for the confirmation of them, and of the Gospel of Christ. Christian love and care, and the benefit of the labours and sufferings of Gospel ministers, extend and reach to persons that never saw them.
If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God.
If ye then be risen with Christ The apostle having observed in the former chapter, that the believing Colossians were dead with Christ from the rudiments of the world, were buried with him in baptism, and were risen with him through the faith of the operation of God, argues from hence how much it became them to regard a new and spiritual life, and to seek after superior and heavenly things, and treat with neglect and contempt carnal and earthly ones. For he does not here call in question their being risen with Christ, but takes it for granted that they were, and makes use of it as an argument for his present purpose.
They were risen with Christ as their head, and as members in union with him representatively, when he rose from the dead; and emblematically in their baptism, when having gone down into the water, and being baptized, they emersed from it; and spiritually in conversion, when they were raised from a death of sin, to a life of grace, by Christ, as the resurrection and the life, the efficient cause of it, and in virtue of his resurrection from the dead: wherefore being thus raised again in every sense, it highly became them to seek those things which are above ; the better and heavenly country, the continuing city, which is above the heavens, whose builder and maker is God; Christ, who is in heaven, and salvation alone by him without the works of the law; all spiritual blessings, such as pardon, peace, righteousness, life, and glory, which are in heavenly places in him; doctrines and ordinances, which come from heaven, and are the means of supporting a spiritual and heavenly life; especially that bread of life which came down from heaven, and gives life unto the world, and of which if a man eats, he shall never die, but live for ever; and particularly glory, honour, immortality, and eternal life, the crown of righteousness laid up above, the kingdom of God, and the righteousness of it; which are to be sought for in the first place with all affection, earnest desire, care, and diligence, not by or for works of righteousness, but in Christ, and as the gifts of God's grace through him.
Where Christ sitteth on the right hand of God : which contains other reasons and arguments to engage believers to look upwards, and seek after heavenly things; that as Christ, when he died and rose again from the dead, did not stay long on earth, nor minded the things of the world, but ascended up to heaven, where he now is, and will remain until his second coming; so they, being dead and risen with him, should, in their thoughts, desires, and affections, in the exercise of the graces of faith, hope, and love, ascend heavenwards, like pillars of smoke perfumed with frankincense; and the more should their hearts be where he is, and intent on things above there, from the consideration of that great honour and dignity in which he is.
He is on the right hand of God; in human nature, an honour which none of the angels were ever admitted to: here he sitteth, as having done the work of redemption, and entered into his rest, beholding the travail of his soul with satisfaction, though he continues to be an advocate, and to make intercession for his people; which is another reason enforcing this exhortation.
Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven.
Masters, give unto your servants This verse properly belongs to the preceding chapter, with which it should have been concluded. It is indeed strange, that those who made the division of chapters and verses should separate this from the former chapter, to which it so manifestly belongs, and begin a new one with it, when it has no connection with what follows; for the apostle having observed the duty of servants to their masters, proceeds to direct masters to the discharge of their duty to their servants, by giving them that which is just and equal : proper food and raiment, which is sufficient and fitting for them; the wages due unto them by law or contract; using them with gentleness and humanity, taking care of them when under affliction, and in sickness; encouraging the diligent and laborious by an addition to their salaries; correcting the disobedient within just bounds, not with too much rigour and severity; and carrying it with an even hand to all, not preferring or indulging one before another, without any reason: knowing that ye also have a master in heaven : ( See Gill on Ephesians 6:9 ).
Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ.
1Thessalonians 1:1 Paul, and Silvanus, and Timotheus These are the persons concerned in this epistle, and who send their greetings and salutations to this church; Paul was the inspired writer of it, and who is called by his bare name, without any additional epithet to it, as elsewhere in his other epistles; where he is either styled the servant, or apostle, or prisoner of Christ, but here only Paul: the reason for it is variously conjectured; either because he was well known by this church, having been lately with them; or lest these young converts should be offended and stumble at any pompous title, which they might imagine carried an appearance of arrogance and pride; or because there were as yet no false apostles among them, who had insinuated anything to the disadvantage of Paul, as in other places, which obliged him to assert his character and magnify his office; or rather because this was the first epistle he wrote, and he being conscious to himself of his own meanness, and that he was the least of the apostles, and unworthy to be called one, chose not to use the title.
Silvanus is the same with Silas, who was with the apostle at Thessalonica and at Corinth, when he wrote this epistle; he was originally a member of the church at Jerusalem, and was one of the chief of the brethren there, and a prophet; see ( Acts 17:4 ) ( 18:5 ) ( Acts 15:22,23 ) , Timothy was also with the apostle at the same place, and was sent back by him from Athens to know their state, and returned to Corinth to him with Silas; he stands last, as being the younger, and perhaps was the apostle's amanuensis, and therefore in modesty writes his name last: the reason of their being mentioned was because, having been with the apostle at this place, they were well known by the church, who would be glad to hear of their welfare; as also to show their continued harmony and consent in the doctrines of the Gospel; they stand in the same order in ( 2Corinthians 1:19 ) , unto the church of the Thessalonians : which consisted of several of the inhabitants of Thessalonica, both Jews and Gentiles; ( See Gill on Acts 17:4 ), who were called under the ministry of the word by the grace of God, out of darkness into marvellous light, and were separated from the rest of the world, and incorporated into a Gospel church state.
This was a particular congregated church of Christ. Some have thought it was not as yet organized, or had proper officers in it; since no mention is made of pastors and deacons, but the contrary is evident from ( 1Thessalonians 5:12,13 ) , where they are exhorted to know, own, and acknowledge them that laboured among them, and were over them in the Lord, and esteem them highly for their works' sake. This church is said to be in God the Father ; were interested in his love and free favour, as appears by their election of God, ( 1Thessalonians 1:4 ) , and they were in the faith of God the Father, as the Father of our Lord Jesus Christ, and in the profession of it, and so were distinguished from an assembly of Heathens that were in the faith of idols, and not of the one true and living God, and especially as the Father of Christ; they were in fellowship with God the Father, and they were drawn by the efficacy of his grace to himself and to his Son, and were gathered together and embodied in a church state under his direction and influence; he was the author of them as a church, and they were plants of Christ's heavenly Father's planting, not to be plucked up; and they were, as the Arabic version renders it, addicted to God the Father; they were devoted to his service; they had his word among them, which they had received not as the word of men, but as the word of God; and his ordinances were duly and faithfully administered among them, and attended on by them: and in the Lord Jesus Christ ; they were chosen in him before the foundation of the world; they were chosen in him as their head and representative; they were in him as members of his body, and as branches in the vine; they were openly in him by the effectual calling and conversion, were in the faith of him, and in the observance of his commands, and in communion with him; and so were distinguished from a Jewish synagogue or congregation: all this being true, at least of the far greater part of them, is said of them all, in a judgment of charity, they being under a profession of the Christian religion: grace be unto you, and peace from God our Father, and the Lord Jesus Christ .
This is the apostle's usual salutation and wish in all his epistles to the churches; ( See Gill on Romans 1:7 ), the words from God our Father and the Lord Jesus Christ are left out in the Vulgate Latin and Syriac versions; and the Arabic version omits the last clause, and the Lord Jesus Christ; and the Ethiopic version only reads, peace be unto you and his grace.
For you yourselves know, brethren, that our coming to you was not in vain.
Ver. 1. For yourselves, brethren, know our entrance in unto 1Thessalonians 2:2 But even after that we had suffered before Before they came to Thessalonica, which they would not have done, had their ministry been a light and empty one in itself, and unprofitable to others; and especially had this been the case, they would never have rashly engaged in it again, and exposed themselves to fresh sufferings and dangers, as they did: and were shamefully entreated, as ye know, at Philippi ; being beaten with many stripes, and put into prison, and their feet made fast in the stocks, at the instigation of the masters of the damsel that had a spirit of divination, by whom they got much gain, and which Paul dispossessed; see ( Acts 16:16-24 ) we were bold in our God to speak unto you the Gospel of God with much contention : and which still made it more manifestly appear, that the errand they came upon was a matter of importance, and that they did not proceed on a slight foundation: what they spoke was the Gospel, salvation by Christ, and not by the works of the law; the pure Gospel, and not a mixed one, free from the mixture of all human doctrines and inventions of men, without any adulteration and inconsistency; the whole of the Gospel, and not a part of it only; they declared the whole counsel of God, and kept back nothing that might be profitable: and this is styled the Gospel of God, to distinguish it from the Gospel of men, or that which the false teachers taught, and which was called the Gospel, though it was not so; and to express the excellency of it, from the author of it, who is God, it being the produce of his wisdom and grace; and from the matter of it, it containing the good will of God to men, setting forth the grace of God in election, redemption, justification, pardon, adoption, regeneration, and glorification, and expressing things relating to the kingdom of God, a meetness for it, and a right unto it; and it bei